The Useful Bible Study Course

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8th Edition December 2013

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/ord 4ist 5s"lms 120 to 13$! Bible Study "nd Comment"ry *bout the Son)s of *scent 5s"lm 120 5s"lm 121 5s"lm 122 5s"lm 123 5s"lm 12$ 5s"lm 12% 5s"lm 12& 5s"lm 12' 5s"lm 128 5s"lm 12( 5s"lm 130 5s"lm 131 5s"lm 132 5s"lm 133 5s"lm 13$ 5s"lms 13% "nd 13&6 "nd the Son)s of *scent /ord 4ist $0 d"ys ith the 3os#el of 7"r, 7"r, Celebrity D"y 1 + 7"r, 1!1+13 *uthority D"y 2 7"r, 1!1$+28 7ercy D"y 3 7"r, 1!2(+$% &

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Hour D"y 2( 7"r, 13!2$+3' ;er.our D"y 30 7"r, 1$!1+11 S".iour D"y 31 7"r, 1$!12+31 C"#ture D"y 32 7"r, 1$!32+%2 C"ndour D"y 33 7"r, 1$!%3+&% Denyin) D"y 3$ 7"r, 1$!&&+'2 <ud)in) D"y 3% 7"r, 1%!1+20 7oc,in) D"y 3& 7"r, 1%!21+32 Dyin) D"y 3' 7"r, 1%!33+$1 Buryin) D"y 38 7"r, 1%!$2+$' /"itin) D"y 3( 7"r, 1&!1+8 8isin) D"y $0 7"r, 1&!(+20 * #r"yer *##endi1! /orshi# Son)s

#ebrews: Bible Study and Commentary

<esus= our chief #riest

0 3i-le Stu*y in EasyEnglish (2800 wor* oca-ulary) on the 3oo+ of $e-rews

Keith Simons
/asy/nglish is a system of simple /nglish *esigne* -y ,ycliffe 0ssociates (&K).

#ebrews hapter $
The Old Testament is about %esus
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#or 9esus an* the first 4hristians, their 3i-le containe* only the -oo+s that we now call the Old Testament. :i+e us, they taught that the 3i-le is the wor* of ;o*. %any *ifferent people were its human authors. 3ut they *i* not merely write *own their own thoughts, li+e any other -oo+. .nstea*, they wrote wor*s that came from ;o* himself (2 !eter 1620<21). 'hat is why the first 4hristians *escri-e* the authors of the )l* 'estament as = prophets>. 0 prophet is someone who spea+s (or writes) ;o*>s wor*. $e *eclares ;o*>s messages. 'he first 4hristians e en *escri-e* people li+e "a i* as prophets. ,e *o not usually call "a i* a prophet to*ay. 3ut !eter *i* (0cts 262?<30). 0n* !eter a**e* that "a i* ha* *escri-e* future e ents (0cts 2631). ;o* showe* "a i* what woul* happen to 4hrist. 'he author of the 3oo+ of $e-rews teaches that this is true a-out each )l* 'estament -oo+. 0 -oo+ may seem to -e a-out history, for e@ample 2 Samuel. )r it may seem only to contain songs an* prayers, li+e !salms. .t may seem to -e a-out law, li+e "euteronomy. )r it may seem to -e a-out rules for ceremonies, li+e :e iticus. 3ut the author of $e-rews shows how passages from these -oo+s are really about %esus. 'he )l* 'estament authors *i* not always +now that they were writing a-out 9esus. 3ut ;o*>s $oly Spirit showe* them what they shoul* write. 0n* that was how they coul* write these things.

(od the )ather and the Son

&#ebrews $:*'
'he author>s purpose is to teach us that 9esus is ;o*. .n or*er to *o that, he e@plains the relationship -etween (od the )ather and the Son. .t is the #ather>s plan that the Son shoul* recei e all things. 'his is li+e a great +ing who appoints his son to rule. 'he son may not rule imme*iately. 3ut it is certain that, at the proper time, the father>s *esire for his son will happen. 'he father has *eclare* that he will not *i i*e the country -etween many rulers. / erything will -elong to his son. 3ut we must also realise that (od+s Son has always e,isted. ;o* 1 the #ather, Son an* Spirit 1 has always -een there. $e is one ;o*, now an* always. 'he #ather *i* not create the Son. 3ut the #ather *i* sen* the Son into the worl*. ;o* *i* that in the -eginning, when he create* the worl*. ,e rea* a-out it in ;enesis chapter 1. $e spoke his wor*. So he create* each thing by his word. 9ohn 161A says that the =wor*> means ;o*>s Son.

.t *oes not astonish 4hristians that ;o* reated the worl*. (or *oes it astonish them that he will return to rule it. ,e e@pect ;o* to create an* to rule. $e woul* not -e ;o* if he *i* not *o these things. 3ut it *oes astonish 4hristians ery much that ;o*>s Son came to sa-e people. 'hese people were ;o*>s enemies. 'hey ha* neglecte* his lawsB they refuse* his rule in their li es. 3ut ;o* lo e* the worl* so much that he sent his Son, 9esus (9ohn 361C). $e sent 9esus to sa e people who *i* not *eser e his help.

The reality that we annot see

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'here is a goo* reason why people fin* it har* to un*erstan* many things a-out ;o*. ,e can see an* un*erstan* some things. 3ut there is a reality that we cannot yet see. 'here are much greater things that we cannot yet un*erstan*. 'he author wants to teach us that (od the )ather is like the Son in e ery way. !eople saw %esus, -ut they coul* not see the #ather. So the author chose two wor* pictures to *escri-e the reality that people coul* not see. (1) ,e may say that we see the sun. 0n* what we see is too -right for us to loo+ at, e en for a moment. 3ut really, we ha e only seen light that came from the sun. So %esus ame from the #ather. #or a short time, people saw ;o*>s greatness in 9esus (9ohn 1A6?). 0n* it seeme* greater an* more won*erful than anything that they coul* e er imagine (9ohn 161A). (2) ,e may loo+ at a picture on a coin. 3ut again, there is a reality that we *o not see. 'hat coin came from a machine that contains the original picture. .t presse* har* against the coin, so that the coin has a perfe t picture. So 9esus came from the #ather. 0n* 9esus ha* a perfe t hara ter, li+e the #ather>s own character. 'here is no *ifference -etween their thoughts, their wor*s, or their *ecisions. 'hey are perfectly ali+e, -ecause there is only one ;o*. 'hen the author a**s two astonishing facts a-out 9esus. 'here was a reality a-out 9esus himself that people coul* not see on this earth6 (1) .t is -y %esus+ powerful word that all things continue to e@ist. 'hey coul* not e@ist without him. (2) 9esus has complete* his wor+ so that ;o* can forgi e people>s e il *ee*s. So ;o* has again gi en him the most important pla e in hea en (!hilippians 268<?). 0n* there he sits in the place of honour, on the right si*e of ;o* the #ather (:u+e 226C?B 0cts D6EE).

The angels and (od+s Son

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)ne of the 3i-le>s names for ;o* is the =:)F" of hosts>. 'he wor* =:)F"> translates ;o*>s most holy name. 'he wor* =hosts> means armies. 0n* that inclu*es in particular ;o*>s ast army of angels. 'he angels are (od+s spe ial ser-ants who wor+ for him in hea en. 'hey guar* sacre* things (;enesis 362A). 'hey fight -attles ("aniel 10613). 'hey -ring messages from ;o* (:u+e 162C). 'hey help ;o*>s people (0cts 126D). 'here are more angels that anyone can count ($e-rews 12622). :i+e other armies, there are *ifferent ran+s in ;o*>s army of angels. 'he 3i-le mentions cheru-im (!salm ??61) an* seraphim (.saiah C62) in particular. Some angels are calle* archangels, which means =chief angels> (9u*e ?). 'hose angels ha e especially great honour an* importance. 3ut none of them is as great as (od+s Son. (one of them has a name li+e the name of =%esus>.

10

;o* the #ather has *eclare* that all must gi-e honour to the name of 9esus. 'hat inclu*es e ery person, e ery angel, an* e ery spirit. .t *oes not matter whether they are in hea en, on the earth, or e en in hell. / eryone must *eclare that %esus is (od. 0n* when they *o that, it gi es honour to ;o* the #ather (!hilippians 26?<11).

#ow to understand the Old Testament

&#ebrews $:0'
,ith this erse, the author of $e-rews -egins his great wor+. $is tas+ is to show us %esus in the Old Testament. 'he )l* 'estament means the 3? 3i-le -oo+s that alrea*y e@iste* -efore 9esus> life on this earth. 'he (ew 'estament means the 2D 3i-le -oo+s that the first 4hristians wrote. #or some )l* 'estament passages, the author of $e-rews shows us meanings that we *o not e@pect. 4hristians -elie e that -oth the )l* an* (ew 'estaments are ;o*>s wor* (2 !eter 361E< 1C). So, ;o*>s $oly Spirit showe* the authors of the (ew 'estament what they shoul* write. 0n* when the author of $e-rews e@plains these )l* 'estament passages, he is not writing from his own imagination. .nstea*, the $oly Spirit is e@plaining the real meaning of )l* 'estament passages that originally came from him (the $oly Spirit). ;o*, who wrote the 3i-le, is a-le to e@plain it. So we use the 3oo+ of $e-rews when we want to un*erstan* the )l* 'estament. !e use the Bible to e,plain the Bible. ,e *o not use our own imagination. 0n* we *o not consi*er other people>s i*eas to -e -etter than they really are. ,hen we use the 3i-le properly, (od himself is our tea her (!salm 11?6??<100B !salm 11?633<3A). #or these reasons, it will not surprise us if these first two passages seem not to -e a-out 9esus. .n fact, the author of $e-rews *oes not says that they are a-out 9esus. .nstea*, he as+s us to thin+ a-out a pro-lem. 'hese two passages are certainly not about angels (;o*>s ser ants). 0n* we shoul* thin+ a-out the person whom the passages *escri-e. ,e will fin* those passages in !salm 26D an* 2 Samuel D61A. 0n* they seem to -e a-out kings of 1srael, from "a i*>s family. ;o* ha* promise* that he woul* ha e a special relationship with those +ings. $e woul* -e like a father to them. $e woul* *efen* their nation. $e woul* *efeat their enemies. 3ut there is more in these passages, -ecause they *escri-e something greater than the rule of "a i*>s family. .n fact, A0 years after "a i*>s *eath, his family only rule* a small part of .srael. A00 years later, his family>s rule en*e* completely. 3ut !salm 268 says that (od+s Son would rule the whole world. 0n* 2 Samuel D61C says that his rule would ne-er end. So these passages were not Gust a-out "a i*>s family. 'hey are a-out %esus2 (od+s Son, an* his future rule. 'hat happens when we allow ;o* to teach us his own wor*. ,e un*erstan* it -etter than we coul* e er imagine.

The angels worship (od+s Son

&#ebrews $:3'
'his is a *ifficult erse. ,e *o not un*erstan* its meaning completely, an* some things are not clear. 3ut let us un*erstan* what we can. )ur first pro-lem is to fin* these wor*s in the )l* 'estament (the first 3? -oo+s in the 3i-le). !ro-a-ly, they come from "euteronomy 326A3. 3ut if you loo+ at that erse in your 3i-le, you may not fin* these wor*s. 'hey are not present in most ol* copies of "euteronomy in its original language (calle* $e-rew). 3ut they *o appear, with other e@tra wor*s, in an ancient translation calle* the Septuagint. 'he Septuagint is in a language calle* ;ree+. 'he Septuagint is not always a ery goo* translation. %any people use* to thin+ that it inclu*e* these wor*s -y mista+e. 3ut we now +now that this is not correct. 'hat is -ecause people ha e *isco ere* a much more ancient $e-rew copy of "euteronomy. .t was in a ca e near the "ea* Sea in .srael. 0n* it inclu*es these wor*s.

11

'he wor*s come from a song that %oses wrote Gust -efore his *eath ("euteronomy chapter 32). $e *escri-e* how ;o* chose the nation calle* .srael. 3ut its people refuse* to o-ey him. ;o* sai* that he shoul* act against them, to *estroy their nation completely. 3ut that woul* -ring no honour to him. So, instea*, ;o* woul* -e ery +in* to his people. ,hen their enemies were too strong for them, (od would sa-e them. 0n* that is when these wor*s appear6 =:et all ;o*>s angels (his special ser ants) worship (gi e honour to) him.> 'he author of $e-rews says that, -y these wor*s, ;o* tells the angels to gi e honour to his Son. 'hat may surprise us, -ecause %oses seems to say nothing a-out ;o*>s Son. 3ut in fact, we can see that %oses is *escri-ing the work of ;o*>s Son. ;o* sent his Son into the worl* to sa-e people (9ohn 361D). 0n* that *i* not Gust mean people from .srael. .t inclu*es people from all the nations, as !aul says in Fomans 1E610. 'hat is another surprise, -ecause that erse in Fomans refers again to 4euteronomy .*:/.H 0n*, of course, "euteronomy 326A3 is the same erse that $e-rews 16C refers to. So it is clear that "euteronomy 326A3 really is a-out ;o*>s Son. $e-rews 16C calls him =the first-orn>, which means the first and most important son in a family. 9esus is the first an* most important Son in ;o*>s family, as $e-rews 2611 e@plains.

The greatness of angels

&#ebrews $:5'
,e might imagine $e-rews 16D to mean that angels (;o*>s special ser ants) are not important. 'hey are only li+e win* or flame. $owe er, our imagination is not a goo* way to un*erstan* the 3i-le. 0 much -etter way is to rea* an* to stu*y what the Bible really says. ,e will fin* that the author of $e-rews is referring to !salm 10A6A. 'he su-Gect of !salm 10A is the greatness of (od. 0n* in !salm 10A61<10, there is a wor*<picture that *escri-es a storm. .t is as if ;o* is ri*ing on the win* (!salm 10A63). $is oice is li+e the noise of the storm (!salm 10A6D). $e reaches across the s+ies (!salm 10A62). 0n* in the mi**le of that passage is the erse that the author uses. ;o* ma+es his angels as powerful as the wind on which he ri*es. $e ma+es them like fire. !erhaps that means lightning, which flashes -etween hea en (the s+y) an* the earth. !eople in .srael +new a-out terrible storms. 'he 3i-le mentions storms that cause -oats to sin+ (%ar+ A63D). 0n* there are storms that *estroy whole houses (%atthew D62D). 'he 3i-le spea+s a-out win*s that -rea+ roc+s apart (1 Kings 1?611). 3ut the win* that carries ;o* must -e greater and more terrible than any of these (9o- chapter 3D). .saiah saw angels that appeare* as flames in front of ;o*>s throne (royal seat) 1 .saiah C61<D. ('he =seraphim> means the angels =of fire>.) .saiah was so afrai* that he felt completely hopeless. So, (od+s angels are great and powerful. 'hey are greater an* more powerful than anything that we can imagine. 3ut they are not as great as ;o*>s Son. 'hey are only li+e the winds that carry his royal carriage. )r, they are li+e the burning lamps in front of his throne.

The rule of (od+s Son

&#ebrews $:678'
$ere, the author of $e-rews chooses !salm AE6C<D. 'hat !salm is a-out a royal wedding. 'he 3i-le often uses marriage as a wor*<picture for the relationship -etween ;o* (or 4hrist) an* his people. ,hole -oo+s of the 3i-le are a-out this su-Gect 1 see the 3oo+ of Futh an* the Song of Solomon. 0n* 9esus often spo+e a-out it, for e@ample %atthew 2261<1AB %atthew 2E61<13B %ar+ 261?. So it shoul* not surprise us to +now that !salm AE contains (od the )ather+s words to his royal Son.

12

0n* there is something else in those wor*s that ma+es this e en clearer. .n $e-rews 16?, we see the wor* =anointed>, which means =put oil on>. / eryone +nows that wor* in the ;ree+ language, although most people *o not realise its real meaning. .t is the wor* from which =Christ> comes. 'his action (to put oil on someone) was a special ceremony to separate that person for (od+s work. 'he 9ews (;o*>s people) carrie* out this ceremony whene er they appointe* a king or a hief priest. 9esus> title, Christ, shows that ;o* separate* him to -e -oth king an* priest. ,e rea* a-out him as a king in $e-rews chapter 1. 3ut most of the rest of $e-rews is a-out his wor+ as priest. (ow it is clear to us why !salm AE calls the +ing, = (od>. .t is -ecause the +ing in that !salm is ;o*>s Son, in other wor*s, 4hrist. Christ is (od, e en as ;o* the #ather an* the $oly Spirit are ;o*. 'hey are not separate go*s, -ecause there is one ;o*. 'he passage from !salm AE mentions two o-Gects that show authority to rule. 'hey are the s eptre an* the throne. Since the ancient worl*, +ings ha* sat on thrones an* they ha e hel* sceptres. 'he s eptre is a stic+ that a +ing carries. .t shows that he has power o-er people. $e shows +in*ness to the people that please him (/sther E62). 0n* he punishes people who oppose his rule (!salm 26?). 0 cruel +ing uses his power in an e il manner. 3ut the 4hrist, the +ing whom ;o* has appointe*, *oes not *o that. $is Gu*gements an* his laws are always right and good. $e lo es what is right. $e hates what is wic+e*. 'he throne is the +ing>s royal seat. 'here is a *escription of a great throne in 1 Kings 10618<20. 'he greatness of the throne helpe* people to +now the greatness of the king an* his go ernment. 0ncient +ings li+e* to imagine that they woul* always rule ("aniel 26A). 3ut of course, only (od+s rule really lasts always ("aniel 2620<21).

(od de lares the greatness of his Son

&#ebrews $:$97$*'
'his passage is !salm 10262E<2D. .t is another passage that may surprise us. 3ut in $e-rews 1610< 12, the $oly Spirit shows its real meaning. !salm 102 is the prayer of a man whose troubles are great. $e *escri-es his *esperate state. .t seems that he must *ie soon. 3ut in this situation, the man gi-es honour to (od. 'he man>s life is short, -ut ;o* rules always. 'he man +nows that ;o* will help his people. 0n* they will recor* how he acte* to rescue them. 0fter these confi*ent statements, the man in !salm 102 returns to his own situation. $e says that ;o* has ma*e his life short. 3ut he as+s ;o* to allow him to li e. 0n* then the wor*s appear that we fin* in $e-rews 1610<12. 0n* this is a surprise for us. ,hen we rea* only !salm 102, these wor*s seem to -e the man>s wor*s to ;o*. 3ut in the 3oo+ of $e-rews, the author associates these wor*s with (od+s words to his Son. 'hat gi es a whole new meaning to !salm 102. The man with the troubles learly means %esus. 0n* the wor*s in !salm 10262E<2D are (od+s reply to his Son. 4hrist was there in the -eginning, when he create* hea en an* earth (9ohn 161). 0n* 4hrist will -e there at the en* of time, when hea en an* earth *isappear (2 !eter 3610). ;o* will change e erything, an* 4hrist will always rule in the (ew 9erusalem on the new earth (Fe elation 2263). ;o* is #ather, Son an* $oly Spirit (%ar+ 1610<11B %atthew 2861?). 'his *oes not mean that there are three go*s. 'he 3i-le *eclares clearly that there is only one (od ("euteronomy C6AB 9ohn 10630). $e-rews chapter 1 *eclares strongly that Christ is (od. 'hat is why $e-rews 1610 calls him =:ord>. 'hat is the wor* that people use* to translate ;o*>s most holy name into the language calle* ;ree+. 'hat name of ;o* is YHWH in the language calle* $e-rew. .t means =$e is always ;o*.> .t has the same meaning as $e-rews 1368, which says6 =9esus 4hrist is the same, yester*ay, to*ay an* always.>

13

'here are other 3i-le passages that are ery much li+e !salm 102. 'wo of the most important ones are !salm 22 an* .saiah chapter E3.

Christ at (od+s right side

&#ebrews $:$.'
'his erse is from !salm 11061. ;salm $$9 is one of the most important 3i-le passages a-out 4hrist in the )l* 'estament. 'he )l* 'estament contains the 3? 3i-le -oo+s from -efore 9esus> -irth. 9esus himself spo+e a-out !salm 110. .n %ar+ 1263E<3D, he use* it to pro e that the 4hrist was not merely someone from "a i*>s family. 0n* !eter use* it again in 0cts 263A<3C to show that 9esus was the 4hrist. 0gain, here in $e-rews 1613, the author uses it to show that Christ is (od+s Son. $e is not merely an angel (a special ser ant of ;o*). 0t a meal, the host in ite* his most important guest to sit ne@t to him, on the right side. 0n* that is the pla e that (od the )ather ga-e to %esus. 'he #ather wants e eryone an* e erything to +now that he appro es of his Son. 4hrist o-eye* the #ather completely an* he complete* his wor+ ($e-rews 10612<13). 0n* now he waits for (od to defeat his enemies completely (1 4orinthians 1E62E<2C). 0n* when that happens, ;o* will change e erything completely. / il force will not still control this worl*. .nstea*, Christ will rule (1 4orinthians 1E6E1<ED). ,e shall stu*y much more a-out !salm 110 in the 3oo+ of $e-rews. $e-rews chapters E an* D are a-out other erses in that !salm.

The work of angels

&#ebrews $:$/'
'he author>s purpose is to tell us a-out the greatness of ;o*>s Son. 3ut as he has *one that, he has often mentione* the angels (;o*>s special ser ants). 0n* here he a**s a short -ut interesting erse to tell us a-out the angels and their work. 'he angels are spirits. 'hey are not peopleB an* they ha e ne er li e* in this worl*. 'hey *o come here, howe er, as 9aco- saw (;enesis 28612). 'hey come here when ;o* sen*s them. 0n* they carry out his wor+ on this earth. 'he wor* =angel> means <a ser-ant who arries a message+. 'he angels -ring messages from ;o*. 0n* they ser e the people who are ;o*>s people. 'hese people are the people whom ;o* will sa e. ;o* sa es these people -y means of %esus+ death. 0t that moment, e il forces *o not control them. .nstea*, ;o* rules their li es. 3ut they are still in this worl*. 0n* they still suffer the trou-les that are in this worl*. .n the future, it is ;o*>s plan to free them from all their trou-les (Fomans 8622<23). 'hat will happen when 4hrist returns. 'he author was writing at a time when Christians had suffered greatly ($e-rews 10632<3A). 'hey ha* many cruel enemies. So the author wrote many wor*s to gi e them comfort. 9esus suffere* li+e them, an* he woul* help them ($e-rews 2618). $e sympathises with them ($e-rews A61E). $e prays for them ($e-rews D62E). 0n* he sen*s his angels to help them ($e-rews 161A). ;o* will show his +in*ness ($e-rews A61C). $e will not *isappoint ($e-rews 1063E<3C). .n the en*, 4hrist will return ($e-rews ?628). 'herefore, e en *uring terri-le trou-les, 4hristians can -e confi*ent ($e-rews A61AB $e-rews 1063EB $e-rews 1161B $e-rews 1261<3). 'heir hope is sure an* certain ($e-rews C61?), -ecause of what 9esus has *one.

1$

#ebrews hapter *
!e must gi-e attention to Christ
&#ebrews *:$7.'
,hen we rea* the 3oo+ of $e-rews, it is har* to +now where to pause. /ach erse lea*s to the ne@t erse. /ach passage lea*s to the ne@t passage. 3ut certainly, the en* of chapter 1 is not a goo* place to pause. .n many 3i-les, $e-rews 261 -egins with the wor* =therefore>. .n the original language, =therefore> translates wor*s that mean <be ause of this+. So we must use the things that we learne* in chapter 1 to un*erstan* the start of chapter 2. $e-rews 161A is a-out angels, ;o*>s ser ants whom he sen*s from hea en. 'hey come to help the people whom he will sa e. .n $e-rews 262, the author *eclares how important their message was. =nyone who did not obey that message suffered the proper punishment. 0 goo* e@ample is what happene* to :ot an* his family (;enesis chapter 1?). :ot was a good man who li-ed in a -ery wi ked ity, So*om. 3ecause So*om ha* -ecome so e il, ;o* *eci*e* to *estroy the whole city. 3ut -efore he *estroye* it, he sent two angels to sa e :ot, his wife, an* his *aughters. 'he angels tol* :ot to lea e So*om at once. ,hen he hesitate*, the angels too+ him, his wife, an* his *aughters -y the han*. 'he angels le* them out of the city. 'hen the angels tol* them that they must run away. 'hey must not stop, an* they must not e-en look ba k. So the angels sa e* :ot an* his *aughters when fire from hea en *estroye* So*om. 3ut they coul* not sa e :ot+s wife, -ecause she *i* not o-ey. She looked ba k at the city. !ro-a-ly, she *i* that -ecause she wante* to return there. 0n* -ecause she *i* that, she *ie* with the inha-itants of So*om. 'he 3i-le recor*s that she -ecame a column of salt (;enesis 1?62C). !erhaps it means that salt from the e@plosion at So*om co ere* her. 'here is much salt in that region, -y the "ea* Sea. 4learly, the messages that angels -rought were important. But now (od+s Son himself has spoken to us> Ser ants may -ring an important message. 3ut when their master an* +ing spea+s, that is much more importantH So we ertainly must not negle t the work that (od+s Son did to sa-e us . 'here is no other way to a oi* the punishment for our e il *ee*s. ,e coul* ne-er sa e oursel es. 9esus himself warne* a-out this. !eople who refuse* to accept his wor*s woul* suffer an e-en worse fate than So*om (%atthew 1061E). 0n* he e@plaine* the reason in %atthew 11623. ;o* ha* *one great and wonderful things -y his Son. .f the people in So*om ha* seen such things, they woul* ha e de ided to obey (od. 'he wor+ of ;o*>s Son is so won*erful that he an e-en sa-e people as wi ked as Sodom+s inhabitantsH

The wonderful things that (od does

&#ebrews *:/'
!eople ha e tol* us how ;o*>s Son came to sa e us. 3ut of course, we cannot -elie e e erything that people say. $owe er, they are not the only witnesses. (od himself has gi-en us e-iden e> $e has *one e@traor*inary things. $e has *one many astonishing things that only he, ;o*, coul* *o. 9esus himself sai* that ;o* the #ather woul* *o this (9ohn 8618B 9ohn 10638). .t is clear that the author of $e-rews *oes not Gust mean e ents *uring 9esus> life. 'he author *escri-es how (od ga-e his #oly Spirit to Christians. ;o* *i i*e* his Spirit among them (0cts 263<A). /ach 4hristian recei e* the $oly Spirit. 0n* then these wonderful e-ents ontinued in their own li es. So, the wor+ of the $oly Spirit in a -elie er>s life is also e i*ence.

1%

$e-rews 26A is ery similar to ?ark $3:*9. !eople to*ay are not sure whether that erse was originally part of %ar+>s -oo+. 3ut $e-rews 26A says the same thing. .n fact, it emphasises it e en more. %ar+ 1C620 mentions only =signs>. 'hat is, special e ents that show people a-out 9esus. 3ut $e-rews 26A mentions =won*ers> (won*erful e ents), =miracles> (powerful e ents) an* the wor+ of the $oly Spirit. 0ll these wor*s *escri-e things that people cannot *o. 'hey are ;o*>s wor+. 0n* their purpose is to tell people about (od+s Son, an* the fact that he will sa e them. ;o* *oes these things -ecause he wants people to +now a-out his Son. 0n* he wants them to +now a-out his Son -ecause he wants to sa-e them. .n other wor*s, he wants to rescue them from the e il forces that control their li es. 3ut that is only possi-le -ecause of %esus+ death on the cross. 'here is no other way to ha e a right relationship with ;o*. %esus2 (od+s Son2 is the only way (9ohn 1A6C). ,e must not neglect this message. ,e shoul* gi e it our complete attention. !e must in-ite %esus into our li-es> 1t is dangerous to delay or to hesitate> ;o* himself has shown us how important 9esus is.

The wine7press
&#ebrews *:076'
.n $e-rews chapter 1, the author has shown us that 9esus is ;o*. $ere in chapter 2, the author e@plains that 9esus -ecame a man. $e has always -een ;o*, -ut he be ame a man. 'his was necessary in or*er to sa e men, women an* chil*ren from the power of the *e il ($e-rews 261A). .n or*er to pro e this, the writer uses !salm 86A<C. !salm 8 has an unusual wor* in its ancient title. 'hat wor* is GITTITH. %any 3i-les *o not translate that wor*. !eople are not sure whether they ha e the correct meaning. 3ut we *o +now one meaning of the wor*. .t means a wine7press. )ne of the last tas+s in .srael>s agricultural year was to ma+e Guice from the fruit calle* grapes. !eople put the grapes into a large container calle* a wine<press. 0n* then they marche* on the grapes with their -are feet, so that the Guice flowe*H .t was har* wor+B -ut at the same time, it was also a ery happy occasion. 0n* something e@traor*inary happene* to poor people as they carrie* out this wor+. .t was as if they -ecame +ings an* Iueens for a *ay. !oor people coul* not often pause from their har* wor+. 3ut after this tas+, they woul* all go to 9erusalem for a sacre* holi*ay that laste* for 8 *aysH Sweet *rin+s were e@pensi e -efore people -egan to manufacture sugar. 3ut fresh grape Guice was the sweetest *rin+ that was a aila-le. 0n* on this *ay, there was plenty, e en for the poorest peopleH 3eautiful smells fille* the air in palaces. 3ut on this *ay, the -eautiful smell from the fruit was e erywhereH !urple was the fa ourite colour of +ings. !oor people coul* not affor* purple clothes. 3ut on this *ay, the grapes ma*e their legs purpleH !salm 8 says that ;o* has appointe* man (in other wor*s, men an* women) to rule the worl*. .t refers to ;enesis 162C 1 ;o* has gi en authority to man o er the -ir*s, fishes, an* animals. 0n* !salm 8 e@presses the opinion that this is e@traor*inary. %an ha* a less important ran+ than the angels (;o*>s special ser ants). ;o* has create* things li+e the moon an* the stars, which seem much more won*erful than man. 3ut ;o* cares so much a-out man that he has gi-en authority to man. 'he author of $e-rews says that this cannot mean the present worl*. %en an* women are more li+e sla es than rulers now ($e-rews 261E)H 3ut ;o* will create a new earth (Fe elation 2161). 0n* then the hopes of the people who wor+e* in the wine<press will -ecome reality.

1&

0s they wor+e* there, perhaps they woul* remem-er ;o*>s promise to -ring an en* of their trou-les (;enesis 361E). ;o* woul* *efeat their enemies. $e woul* e en *efeat the last enemy, *eath ($e-rews 261EB 1 4orinthians 1E62E<2D). 'he 3i-le uses this wor*<picture in .saiah C361<C an* Fe elation 1A61?<20. .n the en*, as we shall see, the =man> in !salm 8 really means 9esus. 3ut ;o* has promise* that his people will share his authority (2 'imothy 2612B Fe elation 3621). So e en the poorest an* most hum-le men an* women will recei e the new earth as their permanent possession (%atthew E6EB :u+e C620).

The perfe t sa rifi e

&#ebrews *:8'
.n $e-rews chapter 1, the author showe* that the ruler of the future worl* must -e (od. 3ut in $e-rews 26C<8, the author showe* that the ruler must -e human. )f course, a man cannot e er -ecome ;o*. 3ut ;o* can *o anything (:u+e 163D). ;o*>s Son, %esus, has always -een ;o*. 3ut he -ecame a man, -ecause that was necessary in or*er to sa e us. .n the rest of chapter 2, the author will show why that was necessary. 3ut first, he tells us how won*erful that is. Some translations *o not translate $e-rews 26? well. 'hey say that ;o* =ma*e 9esus>. 3ut the author>s original wor* is clear. .t *oes not mean =ma*e> or =create*>. .t means that (od < aused %esus to be ome less important+ than the angels (;o*>s special ser ants). 'he 3i-le teaches that 9esus, ;o*>s Son, has always e@iste*. ;o* *i* not create him at any time ($e-rews 1610B $e-rews 1368B 9ohn 161). So the author of $e-rews repeats the wor*s in !salm 86E. 0n* he shows carefully how they *escri-e 9esus. .t was 9esus who accepte* a less important ran+ than the angels. 0n* that is won*erful. 'he angels are his ser ants. (o +ing e er accepts a less important ran+ than his ser antsH 3ut 9esus *i*. 0n* as a ser ant, he -ecame e en more hum-le. $e suffere* an* he *ie* (!hilippians 26C<8). .t that was merely a man>s *eath, it woul* not -e won*erful. .t woul* Gust -e another sa* inci*ent in this worl* where there are so many trou-les. 3ut the purpose of the 3oo+ of $e-rews is to show us that this was not Gust another sa* inci*ent. .n fact, it was the most important e-ent that has e-er happened. ,hat actually happene* was this. ;o*>s Son was acting as his own chief priest. $e *i* it in or*er to offer the perfect sacrifice to ;o*, that is, his own *eath. 0n* the result is that many people can now ha e a right relationship with ;o*. 0 =sacrifice> means a gift that ;o* consi*ers alua-le. .n the past, priests offere* animals that people ga e to ;o*. !eople coul* not worship (gi e honour to ;o*) properly without sacrifices -ecause of the wrong an* e il things that control people>s li es. So ;o* accepte* sacrifices from those people who sincerely lo e* him. 'hose sacrifices ma*e it possi-le for people to ha e a relationship with ;o*. 3ut only %esus+ death is the perfe t sa rifi e. )nly 9esus> *eath frees people from the *e il, who has the power of *eath ($e-rews 261A). 3ut it was not possi-le for 9esus to remain *ea* (0cts 262A). 9esus ha* ma*e himself hum-leB an* ;o* consi*ers that to -e won*erful. 9esus ga e up more than anyone else coul*, in or*er to o-ey ;o* his #ather. .t is ;o*>s pleasure to ma+e important those who are hum-le (:u+e 16E2). 9esus ma*e himself the ser ant, e en the sla e, of all (%ar+ 106A3<AEB 9ohn 1361<E). So ;o* the #ather ma*e him the :or* (master) of all (Fe elation 1?61C). 0n* we all must gi e him honour (!hilippians 26?<11).

1'

Brothers in (od+s family

&#ebrews *:$97$$'
'here is a relationship -etween 9esus, an* the people who -elong to ;o*. .t is a family relationship. $e calls us =brothers> (%ar+ 363EB %atthew 28610). 0n* that astonishes us. $e is ;o*B we are only people. 3ut he calls us his brothers. ,e are not e en as important as angels (;o*>s ser ants) 1 $e-rews 26D. ,e are not e en as splen*i* as the moon or the stars 1 !salm 863. Yet (od+s Son calls us his -rothers. $e create* all things. / erything -elongs to him. $e has always e@iste*. ,e create* nothing, an* we *eser e nothing. Yet we are his brothersH 3ut it was ;o*>s plan to sa e us. ;o* *i* that -y means of 9esus> *eath. 'he writer of $e-rews calls 9esus the =author> or the =captain> of sal ation (our relationship with ;o* when he sa es us). ,e are not sure which of these, =author> or =captain>, is the -etter translation. 3oth are true. )ur relationship comes from 9esus. So 9esus is li+e the =author> of ;o*>s act to sa e us. 0n* 9esus is the lea*er (or =captain>) of all who ha e this relationship with ;o*. ,e are 9esus> -rothers -ecause he has separate* us to -elong to him. .n other wor*s, he has =sanctifie*> us, or he has made us <holy+. 0n* so we Goin his family. 0n* we all ha e the same #ather. %esus+ )ather2 (od2 has be ome <our )ather+ too. 'hat is how we pray (%atthew C6?). 0n* that is our relationship with ;o*. .t har*ly seems possi-le that people shoul* recei e such an honour. 3ut it was always ;o*>s plan that people shoul* recei e honour ($e-rews 26D). $e is ;o* the )ather, an* it is his *esire to ha e many sons ($e-rews 2610). 0n* he gi es them =glory>. 'hat means splen*i* an* won*erful light an* -eauty. )nly ;o* has such glory. 3ut he gi es it to his chil*ren too (1 !eter 26?B 1 9ohn 361<2B Fe elation 2263<E).

= lesson from ;salm **

&#ebrews *:$*'
'he author of $e-rews often astonishes us -y the things that he says. 3ut he is ery careful to show us that the rest of the 3i-le also teaches these things. 'his particular passage is from !salm 22622. !salm 22 is a passage that e eryone shoul* +now. .t -egins with words that %esus spoke on the ross (!salms 2261B %ar+ 1E63A). .t inclu*es words that people used to laugh at him there (!salm 226D<8B %atthew 2D6A3). .t *escri-es well how he suffere* there. .t is a prophecy (message) from ;o* a-out 9esus> *eath. "a i* wrote !salm 22 a-out $999 years before %esus died. 3ut it seems to *escri-e that e ent perfectly. ,ith the wor*s in $e-rews 2612 (that is, !salm 22622), the su-Gect of !salm 22 su**enly changes. (od has answered the prayer of his ser ant who suffere*. 0n* so he gi-es honour to (od. $e *oes that in two ways. #e tells his <brothers+ how won*erful ;o* is. 0n* he praises (od in pu-lic. 'he fact that ;o* has rescue* his ser ant is not Gust goo* news for that one man. !eople e erywhere will +now ;o* as a result (!salm 2262D). / en people in future enturies will *eclare how goo* ;o* is (!salm 22630<31). 'he author of $e-rews remin*s us a-out the wor* that the !salm uses for ;o*>s people. 'hey are 9esus> =brothers>. 'hat is their relationship with him. $e suffere*B an* now they are his brothers.

18

The family of (od

&#ebrews *:$.'
'hese two sentences come from .saiah 861D<18. 0gain, it is a passage that we may not e@pect. 'he author of $e-rews says that %esus spea+s these things. 3ut the wor*s were originally 1saiah+s words about his own family. ,e must stu*y further to *isco er the connection. 'he prophets were the holy men (an* a few women) who spo+e messages from ;o*. %any prophets ha* to wor+ alone. 3ut ;o* ga e two sons to .saiah. So 1saiah and his sons stoo* on -ehalf of the people in 1srael who trusted (od. 0n* ;o* ga e a special wor* to .saiah, as a promise to all those people. .t is the wor*6 =1mmanuel>. .t appears in .saiah D61AB .saiah 868 an* .saiah 8610. .t means =(od is with us>. 'he wor* =.mmanuel> is a special wor* for 4hristians too. .t appears in %atthew 1623. Be ause %esus was born2 (od is with us. So =.mmanuel> is a title of 9esus. .saiah>s sons ha* a spe ial part in .saiah>s wor+ as a prophet. :i+e their father, they too ha* to *eclare ;o*>s messages. )n one occasion, .saiah ha* to take the older boy with him to de lare (od+s message to the +ing (.saiah D63). 3ut whene er the -oys tol* people their names, they were spea+ing ;o*>s messages. 'hat was -ecause the -oys ha* strange names with unusual meanings. 0n* those meanings were messages that ;o* ha* gi en to .saiah (.saiah D63 an* .saiah 863). ,e too ha e a spe ial part in 9esus> wor+. :i+e him, we must go to de lare (od+s message (%atthew 28618<20). ,hen we call oursel es =Christians>, e en that name *eclares the importance of 4hrist. 3ut there is another connection -etween .saiah>s wor*s a-out his chil*ren an* 9esus> wor*s a-out the family of ;o*. .t is in the manner of their birth. .saiah D61A seems to spea+ a-out a chil* who is born without a human father. )ther erses in that passage are clearly a-out .saiah>s younger son (.saiah D61E<1D an* .saiah 863<A). 'hat -oy was -orn in the usual mannerB .saiah was his father (.saiah 863). 3ut that -oy was not important -ecause of his human father. $e was important -ecause his birth *eclare* ;o*>s message6 =(od is with us"> (.saiah D61AB .saiah 868 an* .saiah 8610). 'hat -irth was a prophecy (a message from ;o* a-out future e ents). Christ woul* -e born without a human father (%atthew 1618<23B :u+e 163A<3D). 0n* people must -e born into (od+s family without a human father (9ohn 1612<13B 9ohn 363<C). So ;o* has -ecome their father. 'hey are -rothers an* sisters in ;o*>s family. 0n* Christ is the first an* most important mem-er of that family.

Christ be ame a man

&#ebrews *:$/7$0'
So, Christ be ame human, li+e the people whom he wante* to sa e. $e is ;o*>s Son. 3ut he accepte* a human -o*y, although it is wea+. $e e en accepte* *eath so that he coul* free people from *eath. $is purpose was that people would be ome the hildren of (od. 0n* to achie e it, he -ecame the same as them in e ery way. $e wante* them to -ecome his -rothers an* sisters. So he ha* a -o*y li+e theirs. $e ha* -loo* li+e theirs. $e ha* a life li+e theirs. $e Goine* in their -attle against the *e il. 3ut the *e il coul* not o ercome him. The de-il teste* 9esus in e ery way. $e urge* 9esus not to o-ey ;o* the #ather. $e offere* 9esus an easier way to rule the worl*. 3ut 9esus refuse* (%atthew A61<11). So the *e il fought against 9esus. $e put 9esus in *anger often.

1(

.n the en*, the *e il too+ a* antage of 9esus> human wea+ness. $e cause* the sol*iers to put 9esus on a cross to *ie. 0n* 9esus *ie* there. 3ut that was not *efeat for 9esus. 'hat was success. 'hat was (od+s perfe t plan to *estroy the *e il>s power. 3y 9esus> *eath, ;o* has free* his people from the power of *eath. 'he *e il controlle* them li+e sla es, -ut (od made them freeH 'hat happene* -ecause 9esus ha* o-eye* his #ather perfectly. 9esus ne er *i* anything that was -a* or e il. So ;o* the #ather a epted %esus+ death as the perfe t sa rifi e on behalf of people. 0 sacrifice is a gift that ;o* consi*ers alua-le. !eople use* to gi e animals as their sacrifices. 0n* that allowe* them to ha e a relationship with ;o*. 3ut the *eath of 9esus was the perfect sacrifice. .t frees people from the power of the de-il. .t ma+es them the sons and daughters of (od. (o sacrifice coul* e er -e more alua-le to ;o* than the blood of his own pre ious Son, 9esus 4hrist.

Christ is =braham+s des endant

&#ebrews *:$3'
.f ;o*>s Son ha* -ecome an angel (special ser ant of ;o*), then he woul* still -e more important than any person. 3ut he woul* ha e -een una-le to achie e ;o*>s purpose. 0n angel coul* not sa e ;o*>s people. ;o*>s plan was to sa e men2 women and hildren. So 9esus ha* to be ome a man, too. 3ut he coul* not -e -orn into any family or nation whate er. $e ha* to -ecome a 9ew, that is, a *escen*ant of =braham. 0 *escen*ant is a later mem-er of someone>s family. 'here are three reasons why Christ had to be =braham+s des endant6 (1) ;o* ha* ma*e important promises to =braham and his des endant. $e promise* to sa e his people an* to esta-lish a close relationship with them (:u+e 16D1<DEB ;enesis 1262<3B ;enesis 1361E<1CB ;enesis 1E6A<E). ;o* *i* not carry out completely his promise to 0-raham *uring his life ($e-rews 11613). So the promises were for =braham+s des endant, who ha* to -elong to 0-raham>s family. (2) 0-raham -ecame ;o*>s frien* -ecause =braham trusted (od (.saiah A168B ;alatians 36C). So all who trust (od ha e a relationship with 0-raham. 3ecause they trust ;o*, they -ecome =braham+s des endants (;alatians 362?). 4hrist *i* not come to sa e e eryone. $e only sa es those people who trust ;o* ($e-rews 116C). 3ecause he came to sa e 0-raham>s *escen*ants, 4hrist too ha* to -elong to 0-raham>s family. (3) 3ecause 4hrist -ecame a *escen*ant of 0-raham, people from e-ery family and e-ery nation can -enefit from 4hrist>s wor+. 'hat is what ;o* promise* to 0-raham (;enesis 1262<3). 0n*, together, the people whom 4hrist has sa e* are a new nation6 the people of ;o* (;alatians 3628B 1 !eter 26?).

;riests and brothers

&#ebrews *:$5'
.n pre ious erses, we ha e seen that 9esus calls 4hristians his =-rothers>. 'he )l* 'estament is the 3? 3i-le -oo+s from -efore the -irth of 9esus. .t too *escri-es ;o*>s people as =-rothers>. 'here is a goo* reason why it *oes that. ;o*>s people in the )l* 'estament were the 1sraelites (also calle* 9ews). 0n* all the .sraelites originally came from 12 men who really were -rothers. 'hey were the $* sons of %a ob, who is also calle* 1srael. So, for e@ample, ;o* referre* to all the .sraelites as =-rothers> in "euteronomy 1E6D an* "euteronomy 2261<A. $e consi*ere* them all as if they were the sons of .srael. .n fact, the )l* 'estament uses the wor*s =sons of 1srael> (in the original language) to mean =.sraelites>.

20

0mong the .sraelites, ;o* chose =aron and his sons to -e priests. 0fter them, the future male mem-ers of their families woul* -e priests. )ne of them was the hief priest. 3ut they were all calle* =-rothers> (:e iticus 21610). / en when they ha* *ifferent parents, the priests> relationship with each other was li+e that of -rothers. !eople who were not priests coul* not enter the temple (;o*>s house). So the priests loo+e* after ;o*>s holy things there. 0lso, people coul* not offer their own sa rifi es (gifts 1 usually animals 1 that they ga e to ;o*). 'he priests offere* the sacrifices to ;o* on -ehalf of the people. So, -y sacrifice, the priests *ealt with the people>s sin. (Sin is whate er ;o* consi*ers wrong. /ach person>s life is in a wrong state in front of ;o*, until ;o* forgi es that person>s sin.) 0s $e-rews 1061<A e@plains, these priests coul* not *eal with sin completely. 3ut their wor+ was important for the .sraelites. .t ma*e it possi-le for the people to ha e a relationship with ;o*. 9esus was an .sraelite, -ut he was not one of those priests. $e was a *ifferent +in* of priest ($e-rews D61E<1D). 3ut his wor+ was similar to their wor+. $e too was responsi-le for ;o*>s holy things. 0n* he too *ealt with sin. 3y his sa rifi e of himself, 9esus ma*e it possi-le for ;o* to forgi e all our sin.

Christ2 our helper

&#ebrews *:$6'
Some people thin+ that the author of $e-rews wrote his -oo+ to help the 4hristians in %udea. ,e +now a few facts a-out this history of the first churches there. )riginally there was only one 4hristian church, in %erusalem. .t -ecame a large church ery Iuic+ly. 'he -elie ers met in a pu-lic sIuare -y the temple (;o*>s house). 'here were a-out E000 mem-ers. 'hey inclu*e* some priests (0cts C6D). %any mem-ers were poor. 3ut the first 4hristians were generous. 'hey share* their money an* their possessions. 'he go ernment an* the people>s lea*ers were against the first 4hristians. 'here was some trou-le, -ut the meetings continue* for se eral years. 'hen the trou-le -ecame more serious. !eople +ille* an important 4hristian calle* Stephen. )n the same *ay, they starte* to force other 4hristians to lea e their homes. %ost 4hristians ha* to lea e 9erusalem 1 they went into towns across 9u*ea an* Samaria (0cts 861). .t -ecame har* for them to get Go-s. 0n* they -ecame ery poor. 'hese trou-les tested their trust in (od. 3ut they continue* to o-ey ;o*. 0n* so they pro e* that their trust in ;o* was genuine. 'he 4hristians were suffering greatly at this time 1 -ut they were not without a helper. Christ was their helper> 0n* he was a-leH 4hristians can -e confi*ent -ecause Christ will help them. $e hears their prayers. $e acts powerfully in their li es, -y the wor+ of his $oly Spirit. 4hrist +new such trou-les too. #or e@ample, he spent the night -efore his *eath in the gar*en calle* ;ethsemane. $e +new what woul* happen to him. $e felt *eeply sa* in his spirit. $e felt such strain that -loo* *roppe* from his face onto the groun*. .t was har* an* painful for him, too, to o-ey ;o*. 3ut *uring that terri-le test, 4hrist continue* to trust (od. $e showe* that his trust in ;o* was genuine. $e always o-eye* ;o* completely. Such e@periences in 9esus> life ga e confi*ence to the first 4hristians. 'hose 4hristians +new that 4hrist was aware of their trou-les. $e ha* sympathy for them, -ecause he ha* suffere* similar trou-les. 0n* -ecause he is ;o*>s Son, he was able to help them. $e is a-le to help us to*ay, too. $e +nows a-out our trou-les. 0n* he cares a-out us.

21

#ebrews hapter .
%esus2 (od+s faithful Son
&#ebrews .:$7*'
'he wor*s =%oses was faithful in all (;o*>s) house> come from (um-ers 126D. ,e shall stu*y the importance of that passage when we reach $e-rews 36E. 3ut first, let us *o what the author of $e-rews as+s us to *o. :et us thin+ a-out %esus. .n particular, we shoul* thin+ a-out how %esus is similar to ?oses. .n /nglish translations, the first 2 erses of chapter 3 usually appear as separate sentences. 3ut in the original language, there is Gust one sentence here. 3ut %oses an* 9esus were =faithful> to ;o*. .n other wor*s, they were loyal and responsible in their wor+ for ;o*. %oses remaine* loyal e en when nearly all the people in his nation *eci*e* not to o-ey ;o*. 'his happene* on se eral occasions. /ach time, %oses praye* for them. $e urge* ;o* not to *estroy the nation. 0n* ;o* *i* what %oses ha* reIueste*. =;o*>s house> means (od+s people in this passage (see $e-rews 36C). %oses was faithful among all ;o*>s people. $e was faithful e en when they were not. 0n* %esus was faithful, too. $e o-eye* his #ather, ;o*, completely. $e *i* the wor+ that ;o* ga e him to *o. 'he *e il urge* 9esus not to o-ey ;o*. 9esus suffere* greatly -ecause he ha* chosen to o-ey ;o*. 3ut still, he o-eye*. 0n* that is why 9esus has -ecome our apostle and hief priest. &sually, we only use the wor* =apostle> to mean the first 4hristian lea*ers. 3ut clearly, the meaning is *ifferent here. 'he wor* =apostle> actually means someone whom a person sen*s to carry out a special tas+. ,e call the first 4hristian lea*ers =apostles> -ecause (od sent them to *eclare his goo* news. 9esus is calle* our apostle -ecause (od sent him into the worl*. $e sent 9esus here so that, -y his *eath, 9esus woul* sa e us (9ohn 361C). 0n* that is why we ha e a confession ($e-rews 361). 0 confession means something that we must *eclare. .n the original language, the wor* means something that we agree a-out. 'he same wor* also appears in $e-rews A61A an* $e-rews 10623. 'hose erses tell us to hol* (to remain loyal to) our confession. 'he things that we agree as 4hristians are not Gust a list of -eliefs or i*eas. ,e *eclare what (od has done in our li-es (1 'imothy C612). ,e *eclare our relationship with Christ. )nly the people whom 4hrist has sa e* are really 4hristians. ;o* has an in-itation for e eryone whom 4hrist has sa e*. 4hrist has prepare* a place for each one in hea-en (9ohn 1A62). 'hey are =holy> people -ecause they -elong to ;o*. 0n* they are =brothers> -ecause ;o* has ma*e them one family6 the family of ;o*. 0n* that is what the wor* =house> means in $e-rews 361<C. ;o*>s family are here calle* his =house>.

= great house
&#ebrews .:.7/'
'hese erses are not a-out the +in* of houses where families usually li e. 'hey are a-out something that is mu h more impressi-e.

22

'hin+ a-out a pala e. 'he +ing li es there with his family, of course. 3ut the palace inclu*es rooms an* -uil*ings where many other people li e, also. So, the +ing>s -rothers an* his other relati es may ha e their homes there. .mportant officials may ha e to li e, with their families, in the palace. 0n* many of the +ing>s ser ants also ha e to li e there. 'he most important ser ants ser e the +ing himself. 3ut there are guar*s, an* there are people who coo+. 'here are ser ants who clean the palace. 0n* there are ser ants who carry things. 'here ha e to -e ser ants in or*er to carry out e ery +in* of tas+. 0 king esta-lishes a house li+e that -ecause he wants his family to rule for a long time. .f they *o, people in future centuries will say, ='his is the house of "a i*> (.saiah D613). 'hey might mean the -uil*ing, -ut they pro-a-ly mean the family. 'he -uil*ing -ecomes merely the e-iden e of the family+s greatness. 0n* the family>s greatness gi es honour to the person who originally established their =house>. .n the e@ample a-o e, people were still gi ing honour to "a i* centuries after his *eath. .t was not enough for King "a i* Gust to esta-lish his own royal house. $e also wante* to establish a house for (od (2 Samuel D62). .n fact, it was "a i*>s son, Solomon, who actually -uilt it. .t was calle* the temple. .ts purpose was to gi-e (od honour, so that in future centuries, people woul* continue to respect ;o* in .srael. 'he temple was li+e a palace. (.n fact, =palace> an* =temple> are the same wor* in the language calle* $e-rew.) 'he most sacre* -uil*ing was in the centre. %any other -uil*ings for the priests surroun*e* it. !eople li e* in those -uil*ings (2 Kings 1163) 1 -ut especially, the priests. 0 large area of lan* was insi*e the temple>s outer walls. 3ut Solomon *i* not really esta-lish the house of ;o*, -ecause it alrea*y e@iste*. 4enturies -efore, %oses ha* esta-lishe* a tent for the same purpose. .t was calle* the ta-ernacle ($e-rews ?62). So really, Solomon Gust ma*e a new -uil*ing for ;o*>s house. 0n* he mo e* the sacre* o-Gects that alrea*y e@iste* into it. $owe er, e en %oses *i* not really esta-lish ;o*>s house. .n the en*, it is (od himself who establishes all things. ,hat %oses an* Solomon ma*e were copies of the reality. 'he real house of ;o* is in hea-en ($e-rews ?622<23). 0n* so the honour goes to (od alone. 'hat *oes not mean that the ta-ernacle or the temple were without purpose. ,e cannot yet see hea en. 3ut -y means of the ta-ernacle an* the temple, ;o* shows us what his house is li+e. $e pro i*e* copies so that we can un*erstan* the reality.

?oses2 (od+s ser-ant

&#ebrews .:0'
%oses was a loyal =ser ant> of ;o*. 0 =ser-ant> may not seem important, -ut the original language has *ifferent wor*s for *ifferent types of ser ants. $ere, the wor* *escri-es someone who has freely chosen to ser e the master. !erhaps this ser ant *oes this wor+ -ecause of his lo e for the master. Such ser ants recei e* great honour. 'heir masters consi*ere* them to -e almost part of the family. )ne such ser ant was Elie@er, who was 0-raham>s chief ser ant (;enesis 1E62<3). ,e +now that 0-raham ha* more than 300 male ser ants (;enesis 1A61A). 3ut /lieJer was responsi-le for e erything that 0-raham owne* (;enesis 2A62). 4learly, 0-raham truste* him completely. 0-raham *i* not yet ha e a son. So 0-raham ha* arrange* for /lieJer to -ecome the hea* of the house after his (0-raham>s) *eath. )n 0-raham>s *eath, /lieJer woul* ha e -ecome the owner of e erything. %oses was a ser ant li+e that 1 -ut ?oses+ master was (od. 'he wor*s in $e-rews 36E come from (um-ers 126D. 'hey are wor*s that ;o* himself spo+e to %oses> -rother an* sister, 0aron an* %iriam. .n (um-ers chapter 12, we rea* that 0aron an* %iriam -ecame Gealous of %oses. 'hey -egan to spea+ against him. 'hey too ha* spo+en messages from ;o*, they sai*. 'his was true 1 -ut they were not respecting %oses> importance as ;o*>s principal ser ant.

23

%oses was a ery hum-le man. $e *i* not try to *efen* himself. 3ut the things that they were saying offen*e* ;o*. ;o* -ecame angry with them. 0n* so, (od himself, as %oses> master, spoke to defend his ser-ant %oses. ;o* e@plaine* that his relationship with %oses was not li+e his relationship with other prophets (holy men an* women). ;o* may spea+ to his prophets in *reams. $e may show them something -y means of a puJJle. 3ut (od did not speak to ?oses like that. $e spo+e *irect to %oses. $e spo+e to %oses in a manner that was lear. ;o* e en allowe* %oses to see him (/@o*us 33618 to /@o*us 3A6D). ;o* ha* ma*e %oses responsible for all his house 1 that is, for all the .sraelites (;o*>s people). $e ga e them his law -y means of %oses. $e le* them through the *esert -y means of %oses. $e taught them how they shoul* li e -y means of %oses. $e showe* them how to worship (to gi e honour to ;o*) -y means of %oses. 3ut %oses *i* these things as e i*ence of the things that ;o* woul* *o in the future. %oses *i* them so that the people coul* learn a-out Christ. #or e@ample, %oses taught the people a-out the !asso er (the sacre* holi*ay when people +ille* a young sheep) 1 /@o*us 1261<11. 3ut the real meaning is 4hrist 1 9ohn 162?. %oses taught the people how to -uil* ;o*>s house 1 "euteronomy 126E<1A. 3ut the real meaning is 4hrist 1 9ohn 261?<21. ;o* cure* the people when %oses lifte* a metal mo*el of a sna+e among them 1 (um-ers 216C<?. 3ut the real meaning is 4hrist 1 9ohn 361A.

Christ2 (od+s Son

&#ebrews .:3'
%oses was (od+s ser-ant, -ut 4hrist is (od+s Son. 0 ser ant may recei e great honour. 3ut the master>s son *eser es much greater honour than any ser ant *oes. 0-raham>s ser ant /lieJer woul* ha e -ecome hea* of the house if 0-raham ha* *ie* without a son (;enesis 1E62<3). 3ut that all change* when 0-raham>s son was -orn. 'he master has *eci*e* that the son will recei e e erything ($e-rews 162)H .t is har* for 4hristians to*ay to realise how important ?oses is for the 9ews. 'he 9ews are the people who come from the families of 0-raham, .saac an* 9aco-. %oses le* them for A0 years when they were a nation without any lan* of their own. %oses showe* them how to ser e ;o*. %oses taught them ;o*>s law. %oses praye* on their -ehalfB %oses spo+e ;o*>s wor* to them. %oses wrote the first E -oo+s in the 3i-le. 'ogether, those -oo+s are almost as long as the entire (ew 'estament (the -oo+s that the first 4hristians wrote). 'hrough all those *ifficult tas+s, ?oses remained ompletely loyal to (od. $e carrie* out all his responsi-ilities as ;o*>s ser ant. ,e only rea* a-out one occasion when he *i* not o-ey ;o* perfectly ((um-ers 2061<12). %oses was a great ser ant of ;o*. 3ut he was not ;o*>s Son, the 4hrist. Christ is the Son who was ompletely loyal to (od . 'he author of $e-rews says that 4hrist ne er sinne* ($e-rews A61E). 'hat is, he ne er *i* anything wrong against ;o*. !eter an* 9ohn +new 4hrist on this earth as well as anyone else *i*. !eter *eclare* that 4hrist was perfect (1 !eter 161?). 0n* 9ohn *eclare* that 4hrist is ;o*>s Son (1 9ohn 161<3). 4hrist is the Son whom ;o* has appointe* to rule o er ;o*>s house ($e-rews 162). 'he author of $e-rews e@plains who has a place in that house. 'he mem-ers of that house are the people who trust (od+s promise. 'hey ha e hope, an* they are confi*ent a-out it. )f course, many people hope for things that will ne er happen. Such people trust something or someone that will *isappoint them. 3ut (od ne-er disappoints anyone who trusts his promises ($e-rews C61?). ;o* always *oes the things that he promises to *o ($e-rews 11613<1C). ,hen we trust ;o*, we are confi*ent. ,e -ol*ly spea+ a-out things that we ha e not seen yet. ,e are sure a-out things that ha e not happene* yet ($e-rews 1161<3). 'hat is what <faith+ means.

2$

3ut faith is only worthwhile when we trust ;o*. $e has spo+en his wor*, an* his wor* is certain ($e-rews A612). ,e can always trust him. 3ut we must not trust our imagination, our *esires or our feelings. #aith in such things is certain to fail. !e must trust (od> ,e must ha e a proper relationship with him. 0n* that is only possi-le -ecause of 4hrist. $e *ie* so that ;o* coul* forgi e our sins (e il *ee*s) 1 $e-rews ?628. ,e must confess our sins to ;o*B an* we must in ite him into our li es ($e-rews C61). .n other wor*s, we must listen to what ;o* has sai* ($e-rews 36D<8). 0n* we must -elie e an* o-ey him ($e-rews 3612<1A).

=s the #oly Spirit says

&#ebrews .:5'
.n $e-rews 36D<11 the author of $e-rews repeats E erses from ;salm 80. 'hen he will e@plain the passageB it is the main su-Gect for $e-rews chapters 3 an* A. $e intro*uces the passage with these wor*s6 <as the #oly Spirit says+. 'hat coul* ha e two meanings6 (1) 0lthough "a i* wrote that !salm ($e-rews A6D), the #oly Spirit showed him what to write. 'he 3i-le>s origin is not human, an* its authors *i* not Gust write from their own intelligence. So the 3i-le is the wor* of ;o*. (2) The #oly Spirit is saying these things now. 'hese are not Gust some wor*s that ;o* spo+e long ago. ;o*>s wor* is acti e an* ali e ($e-rews A612). 0n* its message is for us, to*ay. .t is clear that the author of $e-rews -elie es both of these. 'hey are both true. 0n* so he uses the message of the !salm to warn people. (od is still speaking to people> =nd they must obey his message> (od spoke to his people -y means of %oses. $e *i* that at the time when the e ents in the !salm happene*. (od spoke to his people -y means of "a i*. $e *i* that at the time when "a i* wrote the !salm. (od spoke to his people when 4hrist came. $e came to tell them ;o*>s message. 0n* he came to sa e them. 0n* now (od speaks again, -y his $oly Spirit. $e warns his people -y means of these wor*s in the 3oo+ of $e-rews. 'hey ha e hear* 4hrist>s message an* ;o* has change* their li es. 3ut they must not negle t what ;o* has tol* them. They must not lose their faith (their acti e -elief an* trust in ;o*>s promises). 'hey must continue to trust (od.

:a k of faith
&#ebrews .:6'
.n $e-rews chapter 11, the author will show us some e@traor*inary e@amples of faith. 3ut here, with wor*s from !salm ?E6D<11, the author is showing us an e@ample of la k of faith. .n fact, there is more than one e@ample here. !salm ?E mentions two places (%eri-ah an* %assah) where this happene*. 'hose place names *o not appear in the 3oo+ of $e-rews -ecause the author translates the meanings of those names. 0n* !salm ?E mentions those two places merely as e@amples of what happened ontinuously for /9 years ($e-rews 36?). 'hat perio* was the A0 years when %oses le* ;o*>s people. 0n* for that whole perio*, there was constant la k of faith. ;o* was lea*ing his people 1 -ut the people refuse* to -elie e ;o*. #aith means acti e -elief an* trust in ;o*. 3ut the people *i* not ha e faith in ;o*. .nstea*, they truste* their own feelings. 0n* they *i* not want to o-ey ;o*>s wor*.

2%

'he 3i-le says that they ma*e their hearts har*. ;o* wante* them to lo e him with all their hearts ("euteronomy C6E). 3ut instea*, they ha* attitudes that they would not hange. 'hat is what it means to ha e a <hard heart+. ;o*>s wor* changes people>s li es. 3ut people can refuse to accept his message. 'hey may refuse to trust himB or they may refuse to o-ey him. Such la k of faith ruins a person+s relationship with (od. 'hat is what happene* in the *esert, in !salm ?E. 0n* so the author of $e-rews warns 4hristians. 'hey must not let that happen to them, too.

:essons from history

&#ebrews .:8'
'he 3i-le often tells us the history of the A0 years that ;o*>s people spent in the *esert. .t is a sa* history. %oses was their lea*er there. $e was ;o*>s ser ant, an* he truste* ;o* completely. 3ut, on se eral occasions, the people refused to trust (od. 'hey preferre* to complain a-out %oses an* a-out ;o*. 'hat often happens when people are not loyal to ;o*. 'hey *ou-t when they shoul* -elie e ;o*. 'hey complain when they shoul* trust him. 0n* they refuse to o-ey him. 3ut the people shoul* ha e learnt that they ould trust (od completely. 1t was (od who sa-ed them from their sa* li es as sla es in /gypt. 1t was (od who o-er ame /gypt>s great army. 1t was (od who pro-ided their supplies of foo* an* water. 1t was (od who showed them the route to follow. ;o* pro i*e* their light -y night an* ;o* pro i*e* protection from the hot sun -y *ay. ;o* *efen*e* them when enemies attac+e*. 'hey ha* no reason not to trust ;o*. 0n* they ha* no-o*y else to trust. 3ut whene er there were pro-lems, their fears seeme* too strong for them. 0n* so, fear repla ed faith (acti e -elief an* trust in ;o*). 'hey e en teste* ;o*. .n other wor*s, they trie* to force him to help them. 1t is wrong to test (od> ;o* wants us to trust him. 'he passage calls those people <your fathers+. !eople use* to spea+ in that manner a-out mem-ers of their family from pre ious centuries. 'hey were prou* of their family history an* of their nation>s history. 'hey were prou* that %oses ha* -een their lea*er. 3ut they shoul* not -e so prou*. .t was their own families who refuse* to o-ey him. .t was their own families who woul* not trust ;o* in the *esert. So people shoul* learn lessons from history. 'hey shoul* learn that they must always trust (od.

The anger of (od

&#ebrews .:$9'
'he spea+er here is ;o*. 0n* he *eclares that he is angry. ,e prefer to spea+ a-out ;o*>s lo e an* mercy (+in*ness). 3ut people who refuse ;o*>s mercy will not escape his anger. 'he 3i-le often spea+s a-out (od+s anger. 0n* it is not Gust the )l* 'estament (the -oo+s that e@iste* -efore 9esus> -irth). 'he (ew 'estament (the -oo+s that the first 4hristians wrote) also spea+s a-out ;o*>s anger. See 9ohn 363CB Fomans 1618 an* /phesians E6C. ;o* -ecame so angry with the people in this passage be ause they refused to obey him. 0lthough he had been -ery kind to them, they woul* not trust him. 'hey continue* to ha e this attitu*e for their whole li es. 0n* so ;o*>s anger against them laste* until they were all *ea*. 'hese were the people whom (od had res ued from their li es as sla es in /gypt. 3ut ;o* woul* not allow any of them to enter the new country that he ga e to their chil*ren. ;o* uses a word7pi ture to *escri-e their wrong attitu*es. 3efore people ha* cars, they tra elle* on animals li+e *on+eys. 0 *on+ey is li+e a small horse.

2&

0 good donkey soon learns the regular Gourneys that its master ta+es. .t +nows where to go. .ts master har*ly nee*s to *irect it. 3ut *on+eys are well<+nown for their bad -eha iour. Sometimes a *on+ey stops in the mi**le of the roa*. Sometimes it wan*ers off the roa*. 0n* it seems to *o these things for no reason. .ts master may urge it. $e may -eat it. 3ut it still refuses to o-ey. .t is not Gust the *on+ey>s beha-iour that is wrong. .t is its attitude. .t *oes not want to obey. .t acts as if it *oes not -elong to its master. !eople -eha e li+e that when the *esires of their hearts are wrong. 'hey act as if (od is not their master. 'hey refuse to obey him. 0n* they e en refuse when there is no reason for such -eha iour. 'hey are li+e *on+eys that constantly lea e the proper roa*. 'hey are always *oing what is wrong. 0n* such attitu*es cause ;o* to -ecome angry with them.

(od+s oath
&#ebrews .:$$'
,hen ;o* spea+s, that is a serious matter ($e-rews 36D). !eople shoul* gi e him their attentionB an* they shoul* o-ey him. 3ut when (od makes an oath, that is e en more serious. ;o*>s oath gi es comfort to people who trust him ($e-rews C613<18). 3ut it shoul* cause terror to people who refuse to obey him. $is oath is his Audgement against themB an* ;o* will not change his min*. =n oath means a ery serious promise. 0 person ma+es an oath in or*er to emphasise that something is definite. 3y his oath, he shows that he will ne-er change his min* a-out that matter. $e will carry out his promise, e en if he must use all his energy an* all his wealth to *o it. .f the man is angry with other people, then the oath will ma+e them ery afrai*. ;o* ma*e such an oath against the people whom ?oses led through the *esert ("euteronomy 163A<3E). ;o* ha* *one wonderful things for those people. $e ha* rescue* them from their li es as sla es in /gypt. $e loo+e* after them as they went through the *esert. $e showe* constant lo e to them. $e helpe* them whene er they ha* pro-lems. But still they refused to trust him> 'hey woul* not o-ey his comman*. 'hey complaine*. 'hey use* their fears as an e@cuse. ;o* was angry with such attitu*es. So he ma*e his oath. None of the adults who left Egypt would enter Canaan2 e@cept 9oshua an* 4ale-. 4anaan was the country that ;o* ha* promise* to his people. 3ut the people who ha* left /gypt woul* *ie in the *esert. 'hey woul* not +now rest in the country that ;o* ha* pro i*e* for them. .nstea*, their chil*ren woul* recei e that lan*. ,hat happene* to them is a lesson for all of us. ,e must continue to trust ;o*. ,e must not allow doubts and fears to rule our li es. ,e must obey (od constantly.

The sin of unbelief

&#ebrews .:$*'
.n $e-rews 36D<11, the author repeate* ;salm 80:57$$ for us. 0n* now he -egins his e@planation of that passage. $is e@planation will continue until $e-rews A611. %ost people un*erstan* =sin> to mean wrong things that they do against ;o*. 3ut our sins are not Gust our wrong actions. Sin also inclu*es wrong and e-il attitudes in our hearts (or min*s). 9esus taught that wrong attitu*es in people>s hearts cause all +in*s of wic+e* -eha iour (%ar+ D621<23). ,hen %oses le* ;o*>s people through the *esert, their worst sin was the wrong attitude of their hearts ($e-rews 368). 'hey *i* not want to trust ;o*, so they woul* not o-ey him. 'heir other sins were the result of this wrong attitu*e.

2'

'his particular sin is calle* unbelief. 3ut -y =un-elief> here, . *o not mean the *ou-ts of a sincere person who really wants to +now ;o*. . mean the opposite. 'he people whom %oses le* were not sin ere. 'hey *i* not want to ha e a relationship with ;o*. 0n* their pro-lem was not really *ou-t. 'hey +new a-out ;o*. 'heir pro-lem was the de isions that they hose to make a-out him. They refused to a ept his authority o er their li es. 0nother name for un-elief is la k of faith. #aith means acti e -elief an* trust in ;o*>s wor*. .t is impossi-le to ha e faith unless we first hear ;o*>s wor* ($e-rews 36D). 3ut if we then refuse to trust and to obey, that is unbelief. 'he results of unbelief are ery serious. 'he people whom %oses le* coul* not enter 4anaan -ecause of this sin. 4anaan was the country that ;o* ha* promise* to their nation. 0n* the result of un-elief is still ery serious for people to*ay. Unbelief will ruin a person+s relationship with (od> 0n* -ecause ;o* is the li-ing (od, nothing is more important than to ha e a right relationship with him.

The danger of unbelief

&#ebrews .:$.'
Sin means those thoughts, wor*s an* *ee*s that are -a* an* e il. 4learly, such things are ne er right or goo*. 3ut sin de ei-es us. .n other wor*s, it auses us to think things that are not true. 'his passage is a-out one particular sin calle* unbelief. 'his happens when people refuse to trust (od. ;o* is our ma+er, an* he lo es us. So it is clearly wrong not to trust him. 3ut it is easy to -elie e things that are not true. ,e can see our pro-lemsB we cannot see ;o*. ,e preten* that we control our own li es. So we imagine that we do not need (od+s help. )r we thin+ that he is not really powerful. ,hen we thin+ such thoughts, sin *ecei es us. )r, we coul* say that we ha-e de ei-ed oursel-es. 'he pro-lem is in our own hearts and minds. ,e ha e a wrong attitude that we *o not want to change. 'hat is what the 3i-le calls <a hard heart+. 'his was not Gust a pro-lem for people in the )l* 'estament (that is, -efore 9esus came). 'he author of $e-rews emphasises the wor* <today+ in !salm ?E6D. .t is a *anger for people who want to ser e ;o* now. 0n* it is a *anger ea h and e-ery day. So we must tell each other a-out this *anger. )ne 3i-le translation says that we must =encourage> each other. 3ut the original meaning is to use words that will ha-e an effe t on people. So we shoul* <warn+ people. ,e shoul* <urge+ them. ,e cannot =stop> people, -ecause we cannot control another person>s min*. 3ut we shoul* use our wor*s to try to sa e people from the danger of unbelief. 3ut it is not only other people who nee* to hear this a* ice. ,e also nee* to warn oursel-es. 'he whole nation that %oses le* accepte* these wrong attitu*es. 3ut it is ery sa* when e en one person refuses to o-ey ;o*.

Sharers
&#ebrews .:$/'
'his erse calls 4hristians <sharers+. 'hat is, people who share Christ. 'he author of $e-rews first use* that wor* in $e-rews 16?. 'hat wor* *i* not seem important then. 3ut he has use* the same wor* a few times since then, an* its importance has grown each time. So let us loo+ carefully now at that wor*.

28

'he wor* first appears in $e-rews 16?, where many translations translate it < ompanions+. 'hat erse comes from a we**ing song, in !salm AE6D. .t was the ancient custom for a -ri*egroom to collect the -ri*e from her parents> home. 3ut he *i* not go alone. $is companions were with him (%ar+ 261?<20). 'hey were his frien*s, an* especially, his brothers. 'he fact that 9esus calls 4hristians =-rothers> is important to the author of $e-rews ($e-rews 2611). .t helps to e@plain why 9esus, ;o*>s Son, -ecame a man. 0n* it helps to show that all 4hristians -elong to the same family6 the family of (od. 0 form of this wor*, <share+, appears in $e-rews 261A. 9esus shared our human nature. $e -ecame as human as we are. 'he wor* <sharers+ appears again in $e-rews 361. ,e share as -rothers in the in itation that we ha e recei e* from hea en (or, to hea en). 0n* now in $e-rews 361A, we ha e the same wor* again. ,e share in 4hrist. 0ll that we ha e recei e* comes from our relationship with him. 0n* all that we must *o is to continue our trust in him. ;o* helpe* us to trust him when we first -elie e*. 'hat is how we o-taine* our relationship with 4hrist. So we must continue in the same way. ,e are his <sharers+2 his < ompanions+2 his brothers. #e ga-e up e-erything so that he coul* share our human nature. 3ut we gain e-erything -ecause of the things that he shares with us. ,e gain mem-ership of (od+s family. ,e gain an in-itation to hea-en. ,e gain our in itation from ;o* himself.

!hy the Bible repeats itself

&#ebrews .:$0'
,e ha e rea* these wor*s alrea*y, in $e-rews 36D<8. 'he author repeats them here. )f course, people often repeat things in ain, without any proper reason or purpose (%atthew C6D). 3ut (od+s word is ne-er in -ain. .t always achie es its purpose (.saiah EE611). 0n* the Bible is (od+s word. .n fact, the Bible often repeats itself. 'he usual reason is to emphasise something. ,e nee* to recognise what is really important. 0n* here the author, li+e any goo* teacher, repeats his lesson. 0ctually, it is not his own lesson. 'hese wor*s originally come from !salm ?E6D<8. 'hey are from the Bible, an* it is goo* to thin+ a-out the 3i-le constantly (!salm 162B !salm 11?6?D<??). ,e shoul* repeat its wor*s so that they fill our min*s an* our li es ("euteronomy C6A<?). ;o*>s wor* will -ring so many goo* things into our li es (!salm 1?6D<11). So *o not complain when a church lea*er repeats the same passage from the 3i-le. .nstea*, learn the lesson that it will teach you. ;o* wrote his wor* for your benefit. 0n* it will -enefit you, if you allow it to tea h you. 0ctually, the author of $e-rews has not yet finishe* his lesson a-out these wor*s. 'hey are su h important words that he will repeat them again in $e-rews A6D. .n the meantime, we must thin+ about the people whom these wor*s *escri-e. 0n* we must thin+ about what those people lost -ecause of their un-elief. .t is not Gust a lesson a-out history. 'hese are words to warn us2 <today+, as the author repeats in $e-rews 36D, 3613, 361E an* twice in A6D.

!ho makes (od angryB

&#ebrews .:$3'
'he author of $e-rews has Gust repeate* a line from !salm ?E68 for us. 'hat passage refers to some people who aused (od to be ome angry. 'he author has a Iuestion for his rea*ers. $e as+s who these people were. !ho woul* actually *o such a terri-le thingK

2(

'he author>s Iuestion is actually Gust the first in a series of Iuestions. 'he answer to all the Iuestions is the same. 0n* they are not har* Iuestions to answer. / eryone in .srael alrea*y +new their nation>s history. 'hey woul* all +now which people the passage refers to. 3ut the author writes in this style -ecause he has to o-er ome a problem. 3i-le teachers often ha e this pro-lem. !eople often think that they already know the answers. 0n* so they are not ready to learn. 3ut the 3i-le teacher is not merely trying to teach the answers to Iuestions. $e wants people to un*erstan* an* to -elie e what the 3i-le says. .f they really *i* that, the 3i-le>s message woul* change their li es. 'he author of $e-rews nee*s to show how terrible the attitude of unbelief is. $is rea*ers alrea*y +now the facts. 3ut perhaps they *o not yet realise the lesson that they must learn from those facts. So he e,presses sho k. .t is as if he cannot -elie e it. 0n*, with one Iuestion after another, the shoc+ only seems to -ecome worse. So let us answer his first Iuestion. !ho aused (od to be ome angryB 'he answer is the people that %oses le* out of /gypt. .f that Iuestion an* answer *o not seem terri-le to you, you ha e not yet un*erstoo* the author>s lesson. 3ut let me e@plain, an* then you too will feel the sense of sho k. .t is terri-le that anyone shoul* e er cause ;o* to -ecome angry. (od is good and he is kind> $e is patient, an* he does not be ome angry easily. !eople must *o something terrible in or*er to ma+e ;o* angry. 3ut who was it who cause* ;o* to -ecome angryK 'hat is the most terri-le fact. .t was the people whom (od sa-ed. ;o* himself ha* sent his ser ant %oses to rescue them from /gypt. ;o* ha* *one won*erful things to ma+e them free. 3ut they were not grateful. 'hey *i* not o-ey him with gla* hearts. 'hey refuse* to o-ey him. 'hey *i* not want him to ha e any part of their li es. 'hey e en wante* to return to /gypt. 0n* the shoc+ is this. 'o*ay, Christians are the people whom (od has sa-ed. 0n* we too an make (od angry if we ha e those same wrong attitu*es. 'hat is the author>s clear message. %any 4hristians *o not -elie e that real 4hristians can e er lose their relationship with ;o*. )ther 4hristians *o not agree. 3ut they shoul* all rea* again the story that 9esus tol* in %ar+ A61<20. $e spo+e a-out A groups of people who hear* ;o*>s message. 'he first group lost what they ha* hear* imme*iately. .t ha* no effect in their li es. 'he last group remaine* loyal to ;o*. 'hey achie e* the results that ;o* wante* in their li es. 'he author of $e-rews always urges us to -e li+e that group. 3ut the secon* an* thir* groups -oth seemed to a ept (od+s message. 'hey -elie e* it an* they followe* it for some time. 3ut in the en*, they faile*. They did not remain loyal to (od> 0n* so they did not a hie-e the results that (od wanted from their li es. ,e must not -e li+e them.

1s there anyone whom (od annot forgi-eB

&#ebrews .:$5'
'he author as+s whom (od was so angry against. Feally, the answer is the same people as in erse 1C. .t was the people whom %oses le* out of /gypt. 3ut here the author uses *ifferent wor*s for his answer. .n the pre ious erse, he tol* us how (od had sa-ed these people. 3ut in this erse, he tells us how (od punished them. Feally, these people cause* their own punishment. 'hey *i* not want any part of ;o*>s promises. So they *i* not e en enter the country that ;o* ha* promise*. 'hey *i* not want to li-e by means of his word2 that is, his promise. So they died by his word2 that is, his Gu*gement. 'hey *i* not want to +now his lo e. So instea*, they +new his anger.

30

0n* ;o*>s anger against them was se ere. /lsewhere, the 3i-le tells us that ;o*>s anger lasts for a moment (!salm 306E). 3ut (od+s anger against them lasted for /9 years> .t laste* for the rest of their li es. .t continue* until they ha* all *ie* in the *esert. So, they all *ie* outsi*e the country that ;o* ha* promise* to their nation. .t was their chil*ren who, afterwar*s, recei e* the -enefit of ;o*>s promises. ;o* is not a ;o* who wants to -e angry with people. $e forgi es e ery +in* of wrong thing that his people *o (/@o*us 3A6C<D). 3ut he annot forgi-e people who do not want him to forgi-e them> $e cannot forgi e people who are prou* of their e il *ee*s. $e cannot forgi e people who constantly refuse to accept his lo e. 0gainst such people, (od is a stri t Audge> $e always *oes what is right. 'hey are guilty, so they will certainly +now his punishment.

!hy people must obey (od

&#ebrews .:$67$8'
'his time the author answers his Iuestion e en -efore he has finishe* it. (od made this serious promise against the people who refused to obey him> )f course that is so. ,e can see clearly that their wrong attitu*es were the reason for their punishment. 'he answer is the same as in erses 1C an* 1D. 'hese were the same people whom ;o* sa e* from /gypt. 3ut nearly all the a*ults who left /gypt ha* the same wrong attitu*es. They would not trust (od2 and they did not want to obey him> So ;o* *eclare* that they woul* all *ie in the *esert. 'hey woul* not enter the country that ;o* ha* promise* to their nation. )nly two men, 9oshua an* 4ale-, ha* remaine* loyal to ;o*. So only they woul* enter that country, with the chil*ren of the people who *ie* in the *esert ("euteronomy 162C<3?). So the lesson is a simple one. 1t is wrong not to obey (od> 1t is wrong not to trust him> !e should ha-e faith> #aith means acti e -elief an* trust in ;o*>s promises. ,e act our faith when we o-ey ;o*. .t is not enough to ha e the +in* of -elief that is Gust an i*ea in our min*s (9ames 261D). .t is not enough to -elie e that ;o* e@ists (9ames 261?). 'he result of our faith must -e that we o-ey ;o*. .f we *o not o-ey ;o*, we will not recei e his gifts to us. 'hat happene* to the people that %oses le*. ;o* wante* to gi e a country to them. 'hat is the initial meaning of ;o*>s =rest> in erses 11 an* 18. 0s we shall see in chapter A, there is another meaning too. 'hat other meaning is for us to*ay. 3ut we shall not recei e that =rest> if we *o not trust ;o*. Unbelief2 whi h ruined their relationship with (od then2 an ruin ours now> So we must always -e careful to ha e the right attitu*e towar*s ;o*.

#ebrews hapter /
(od+s rest
&#ebrews /:$'
'he author of $e-rews has -een writing a-out the people whom %oses le*. 'hey coul* not enter ;o*>s =rest> -ecause of their un-elief. .nitially, that seems to mean that they coul* not enter Canaan ("euteronomy 163A<3E). 4anaan was the country that ;o* ha* promise* for their nation. 3ut now the author will show us that 4anaan is not the only meaning of ;o*>s =rest>. .n fact, it cannot e en -e the main meaning. .n !salm ?E611, the $oly Spirit spo+e -y means of "a i*. $e warne* the people that they coul* lose their opportunity to enter ;o*>s =rest>. 3ut "a i* wrote when ;o*>s people were alrea*y li ing in 4anaan. So the meaning must be something different. 0n* now the author of $e-rews warns us too. !e too ha e a promise that we may enter ;o*>s =rest>. 0n* we must -e careful that we *o not lose it.

31

'he author *oes not tell us where we will fin* that promise. 3ut we can fin* such a promise in %atthew 11628<2?. %esus promises rest to the people who come to him. 'heir wor+ has -een so har*, an* other masters ha e -een ery cruel to them. 3ut they shoul* accept 9esus as their new master, an* they shoul* o-ey him. #e promises to -e gentle, an* to gi-e them rest. ;o* also promise* rest to %oses in /@o*us 3361A. (od de lared that he would be present with ?oses> ;o* woul* not gi e %oses responsi-ilities that were too *ifficult for him. 3ut be ause (od was present with him2 ;o* woul* gi e %oses rest. #rom those passages, we can see what ;o*>s =rest> means. (od wants to be present with his people> $e wants them to o-ey him. 3ut he does not want them to struggle li+e people whose wor+ is too har*. $e is not a cruel master. $e has gi en many promises to his people. 0n* he will pro-ide for them2 if only they will continue to trust him (%atthew C62E<3A). )ther masters may -e cruel. 3ut (od gi-es rest to his people (!salm 23).

The same gospel

&#ebrews /:*'
%any 4hristians will not consi*er this erse easy to un*erstan*. 3ut if you learn its message, the whole 3oo+ of $e-rews will -ecome clearer. 'his is the pro-lem that those 4hristians ha e to *eal with. Some 4hristians say that %oses> laws are the opposite of 4hrist>s goo* news. 'hey teach that the -oo+s of %oses are strict an* se ere. 0n* that 9esus came to free people from the laws that %oses wrote. 3ut this -erse does not agree> .t spea+s -oth a-out us, an* a-out the people that %oses le*. 0n* it says that -oth we an* they recei e* the same good news. %oses *eclare* ;o*>s goo* news to the people, e en as 9esus *i*H (od has not hanged ($e-rews 1610<12). $is law *oes not change (%atthew E61D<18). 'he gospel (;o*>s goo* news) is the same (;alatians 16C<?). 9esus 4hrist is the same yester*ay, to*ay an* always ($e-rews 1368). 'his is an important principle for the author of $e-rews. $e will soon use the laws of %oses to teach a-out 9esus. ,hen ?oses wrote those laws, he was *eclaring ;o*>s goo* news a-out %esus. .t is not *ifferent goo* news 1 it is the same good news" 0n* it remains the same in e ery age. 3ut there is a differen e -etween us, an* the people who first hear* %oses> laws. 'he *ifference is not the goo* news or its message (its meaning). 'he *ifference is 1 or shoul* -e 1 our rea tion. ,e +now from history a-out their reaction. 'heir attitu*es were completely wrong. 'hey *i* not ha e faith (acti e -elief an* trust in ;o*). 'hey showe* omplete unbelief. 3ut our reaction an -e *ifferent. ,e an choose to trust ;o* an* to o-ey him. 0n* it is important that we *o. ,e *i* not Gust recei e ;o*>s message from his ser ant, li+e them. !e re ei-ed it from %esus2 (od+s Son> So our responsi-ility is greater.

#ow to enter (od+s rest

&#ebrews /:.70'
(od+s rest is not something new. .t has e@iste* since the -eginning of the worl*. $e-rews A6A refers to ;enesis 262. .mme*iately after ;o* create* the first people, he reste*. .t was his *esire that they shoul* enter his rest at once. ;o* ma*e a gar*en (calle* Eden) for them. $e plante* e ery +in* of tree there. $e pro i*e* fruit for their foo*. $e was present with them in that gar*en, an* they woul* ha e rest there. $e *i* not inten* them to struggle all their li es -ecause of har* wor+. $e inten*e* them to trust him, an* if so, he woul* pro i*e for them.

32

.n the gar*en, ;o* ga e them Gust one simple law (;enesis 261C<1D). 0s they o-eye* that law, they woul* show their trust in him. 3ut the first people, =dam and E-e, *i* not o-ey ;o*. Feally, they were showing the same wrong attitu*es as the people whom "a i* *escri-e* in !salm ?E611. :i+e them, 0*am an* / e were not trusting ;o*. 'he *esires of their hearts were wrong. 'hey were *oing what they themsel-es wanted to do. 'hey were acting as if (od was not their master. 0n* the result was the same, too. ;o* *eclare* that 0*am an* / e coul* not again enter his rest. #or them, that was the gar*en where he ha* li e* among them. Special angels (ser ants of ;o*) calle* herubim guar*e* that place. ?en and women had lost their right to know (od+s rest> 'he result was that they woul* ha e to wor+ har* for their whole li es. 0n* this Gu*gement was not Gust against 0*am an* / e. 1t affe ts e-ery person born sin e then> You can rea* a-out these e ents in ;enesis chapters 2 an* 3. ,hen ?oses came, he taught people how to ha e a relationship with ;o*. 3ut it coul* not -e li+e the gar*en calle* /*en. ;o* woul* -e near themB -ut he had to li-e separately from them. %oses -uilt a special tent for ;o*, calle* the taberna le. 3ut only one person, the hief priest, coul* e er enter its most holy room. Cherubim guar*e* that place, too (/@o*us 3D6D<?). 3ut these were not real cheru-im. 'hey were only mo*els, -ecause that place was only a copy of ;o*>s real house in hea en ($e-rews ?623). 3ut the copy was still important, -ecause -y it, people coul* +now a-out the reality. %oses was ;o*>s ser antB he was not ;o*>s Son. %oses taught the people how to ha e a relationship with ;o* 1 -ut %oses coul* not gi e them that relationship. )nly (od+s Son coul* *o that. So %oses was constantly teaching people a-out Christ. %oses taught the people -y means of ;o*>s law. 0n* %oses taught the people -y his own actions, too. ;o* continue* to li e separately from his people until the death of Christ. 'hen 4hrist, as chief priest, too+ his own blood into the most holy pla e in hea en ($e-rews ?612B $e-rews ?623<2C). (od a epted what his Son ha* *one. 0n* -ecause of this, people an again enter the holy pla e ($e-rews 1061?<20). They an again enter (od+s rest, as 9esus promise* in %atthew 11628<30. 'hey *o not achie e this -y their own wor+s. 'hey can only -elie e an* trust Christ, ;o*>s Son. 3y his *eath, he has ma*e this possi-le.

!hy today is important

&#ebrews /:375'
.t is not goo* enough if people inten* to trust ;o* only at some future time. ;o* has chosen a parti ular time when people must trust him. 'he author of $e-rews refers to !salm ?E6D<8, which calls that time <today+. ,e nee* to un*erstan* what those authors mean -y =to*ay>. On that day2 ;o* insists that we must ha e the right attitu*es towar*s him. 0n* only if we *o can we enter ;o*>s =rest>. 'hat is, the relationship with ;o* where he is present in our li es. $e-rews A6D e@plains that =to*ay> *oes not Gust mean one particular *ate in the past. "a i* wrote !salm ?E se eral centuries after %oses le* the people. 3ut "a i* sai* that the situation was the same as *uring %oses> life. "a i* wrote that <today+, as then, people coul* hear ;o*>s wor*s. 0n* it was still important that they ha* the proper attitu*es. 0lso, $e-rews 3613 tells us that each *ay is still calle* <today+ for this purpose. 3ut clearly, the writer -elie es that, at some future time, the promise of ;o*>s rest will no longer -e a aila-le. 'herefore, the meaning of =to*ay> in these passages means the present age. 3y the <present age+, we mean the time while people on this earth ontinue not to obey (od. "uring this time, some people ha e the opportunity to hear ;o*>s oice an* to change their attitu*es. 3ut this time, the present age, will not last always. ,hen 9esus returns to rule, this present age will end.

33

3ut in fact, people>s opportunity to trust ;o* is mu h shorter than that. ;o* *eman*s that we trust him during our li-es on this earth. .t is only here, on this earth, that we may recei e his goo* news. Only while we are ali-e *o we ha e the choice to accept or refuse it. )f course, no-o*y +nows how long they will li e. (o-o*y +nows whether they will ha e another opportunity to hear ;o*>s message. So, in the en*, <today+ means what it says. .t is this day, now, the *ay when you are rea*ing this page. This is your opportunity to in ite ;o* into your life. This is your opportunity when you can as+ him to forgi e you. This is your opportunity to trust him. "o not hesitate or *elayH Tomorrow may be too late> ;o* is spea+ing -y his wor*, the 3i-le, today.

%oshua wins pea e for 1srael

&#ebrews /:6'
'his erse is a-out %oshua. 'he King 9ames ersion (an ol*er 3i-le translation) actually has the name =9esus> here. 'hat is -ecause the spelling of =9oshua> an* =9esus> is the same in the language calle* ;ree+. 3ut really, this is a-out 9oshua. .n the en*, e en %oses was not completely loyal to ;o* on one important occasion ((um-ers 2061<13). 'hat happene* at ?eribah, which !salm ?E mentions. 3ecause of that inci*ent, ;o* *eci*e* that %oses shoul* not lea* the people into 4anaan. .nstea*, %oshua would be their leader there. So 9oshua le* .srael>s army when they fought to ta+e control of 4anaan. .n fact, 9oshua *i* not start many -attles. &sually, .srael>s enemies attac+e* first. 3ut ;o* ga e .srael success. 9oshua le* them until, at last, there was pea e in their country. 0n* that was a kind of rest (9oshua 11623, 9oshua 1A61E). So ;o*>s people were, at last, li ing in the country that ;o* ha* promise* to them. 0n* that was a +in* of relationship with ;o*. $owe er, it was not the kind of <rest+, or relationship with ;o*, that "a i* mentione* in !salm ?E. .t was similar in some ways. 3ut the real relationship 1 an* the real rest 1 are only for people who trust (od. 9oshua +new that as well as anyone. 'hat was why, near the en* of his life, he gathere* .srael>s people together (9oshua chapter 2A). $e tol* them that he, an* his family, ha* *eci*e* to be loyal to (od (9oshua 2A61E). 0n* he urged all the people to *o the same. Se eral centuries afterwar*s, in !salm ?E, ;o* was still urging people to *o that. 0n* $e-rews 3613 says that this is so in our present age too. This relationship with (od is the =rest> that he promises. 0n* it is for all who trust Christ (%atthew 11628<30).

The Sabbath day+s rest

&#ebrews /:8'
;o* has comman*e* that one *ay in each wee+ is a special *ay for rest an* prayer ("euteronomy E612<1E). 'his *ay is calle* the Sabbath. .t is holyB it -elongs to ;o*. 'he Sa--ath -egan when (od rested after his wor+ to create the hea ens an* the earth ($e-rews A6A). 0n* ;o* inten*e* that people should rest too, in their relationship with him. 'he gar*en calle* Eden was a place of rest. 3ut people refuse* to ha e a right relationship with ;o*, so they lost their opportunity to rest. ;o* *eclare* that they woul* ha e to wor+ har* for their whole li es (;enesis 361D<1?). $owe er, (od had made the Sabbath day holy (;enesis 263). 0n* what he *eclares holy, remains holy. So ;o* remin*e* ?oses that the Sa--ath *ay is holy (/@o*us 2068<11). ;o*>s people shoul* wor+ only for 3 days each wee+. 'hey gi e one *ay in each wee+ to ;o*. 0n* -y it, they show that the whole wee+ -elongs to him.

3$

;o* often *oes that. $e chooses part of something to -e his special possession. 0n* -y that part, he shows that, really, he owns e erything. So ;o* chose one nation to show that the whole earth -elongs to him (/@o*us 1?6E<C). $e chose one tribe (group of families in .srael) to show that all 1srael was his ((um-ers 1D61<11). $e tol* his people to gi e $9C (per cent) of all that their lan* pro*uce* to him (:e iticus 2D630). 0n* -y it, people showe* that they owe* e-erything to him. .n the present age, the part acts as e i*ence that ;o* owns all. 3ut it will -e *ifferent in the future age, that is, after 4hrist>s return. 'hen ;o* will ma+e right those things that are not right now. $e will complete the things that are not complete now. $e will *eman* all that is *ue to him. 4hrist will rule the whole earth, not Gust one nation (!salm 2A61). 0n* ;o* will ma+e perfect his people>s relationship with him (1 4orinthians 136?<12). 0s 4hristians, we already know rest in our relationship with him. 4hrist satisfies all that we nee* (9ohn D63D<38). ,e can -e calm an* content in any circumstances (!hilippians A611<12). 3ut there is something that we la k. )ur relationship with ;o* is not yet perfect. 0n* we eagerly *esire the *ay when that is so (Fomans 8622<2E). ,hen that happens, we will +now the real meaning of the Sa--ath. ;o* will li e among his people. 0n* e-ery day, not Gust one *ay, will be for (od+s honour. (See Fe elation chapter 21). )ur work on this earth will ha e en*e*. 3ut our rest in the future worl* will ne-er end (Fe elation 2261<E).

Dest and work

&#ebrews /:$97$$'
(o-o*y can rest while he is still working. .n or*er to rest, a person must stop his own acti ities. / en ;o* *i* that after he create* the worl* (;enesis 262). So it is clear that people must *o it too. 'he people whom %oses le* *i* not o-ey ;o*. 'hat was why they coul* not enter ;o*>s rest. 'hey *i* not *o what ;o* wante*. 'hey constantly *i* whate er they themsel-es wanted to do. 'hey were acting as their own masters. So they woul* not trust ;o*. 0n* they coul* not rest in their relationship with him. 'hey always ha* their own work to *o. Sometimes people try to please ;o* -y the works that they *o. 3ut no-o*y can earn a right relationship with ;o* by their own works. ;o* wants to gi e us that right relationship as a free gift. $owe er, it is for the person who trusts ;o*. .t is not for the person that wor+s (Fomans 362D<28). 'he people whom %oses le* were not trying to please ;o* -y their wor+s. 'hey were trying to ontrol ;o*. 'heir *esire was to please themsel es. 'hey trie* to force ;o* to *o what they wante*. ,e can see that their attitu*e was e il. Some 3i-le translations say in $e-rews A611 that we shoul* =stri-e> to recei e ;o*>s rest. 'o =stri e> means to struggle, or to wor+ har*. 0n* some translations tell us to =ma+e e ery effort>. 'hese translations seem wrong. 'hey *o not agree with $e-rews A610, which tells us to stop our own works. 'he original wor* here means =to go Eui kly>. .t is what !aul as+s 'imothy to *o in 2 'imothy A621. .t also means =to be eager> or =to be areful>. ,e shoul* want to recei e ;o*>s rest (a relationship with ;o*) without delay. ,e shoul* be eager to recei e it. ,e shoul* be areful to ha e the right attitu*es so that we shall recei e it. 'hese meanings agree -etter with the rest of the passage.

3%

(od+s word tests us

&#ebrews /:$*'
,e rea* a-out 9oseph that =the wor* of ;o* teste* him> (!salm 10E61?). 'hat seems to mean that (od+s promise to 9oseph was a test for him. ;o* ha* promise* great an* won*erful things a-out 9oseph>s future life. (;enesis 3D6E<10). 3ut the things that ;o* promises *o not usually happen imme*iately. 9oseph ha* to wait, an* *uring that perio* he suffere* much (!salm 10E61D<18). 'he test was whether he showed unbelief or faith (acti e -elief an* trust in ;o*). )nly a person who has faith recei es the -enefit of ;o*>s promises. 'he wor* of ;o* tests us, too. ;o* has gi en a promise that people may enter his rest ($e-rews A61). ;o* is present in our li es as soon as we in ite him there. 3ut we must wait to recei e e erything that ;o* has for us. "uring our li es here on earth, we will ha e many trou-les. So we need faith2 not unbelief. 'hat is how ;o*>s wor* (his promise) tests us to*ay. 0n* that is why we nee* to ombine our faith with patien e ($e-rews C612). 0 human Gu*ge can only test the things that people can see. $e cannot test the inner person6 a person>s intentions2 thoughts2 attitudes and desires. 3ut the word of (od *oes test these things. .t *isco ers e en what is in a person>s spirit. .t can rewar* e en the smallest amount of faith (%atthew 1D620). ;o*>s wor* is powerful6 it always achie es its purpose (.saiah EE611). 3ut there is no reward for unbelief. 'he people whom %oses le* faile* their test. 'hey ha* no faithB they showe* complete un-elief. ,e must not imitate them. 'he 3i-le gi es us many e@amples of people li+e 9oseph, who passe* the test. 'hese are the people who ha e faith ($e-rews chapter 11). ,e shoul* ha e thoughts an* attitu*es that are li+e theirs.

(od knows e-erything

&#ebrews /:$.'
'his erse teaches that (od knows e-erything. $e sees the things that we *o. 0n* he also sees the reason why we *o these things. $e +nows our thoughts, intentions an* *esires as well as our -eha iour. (o plan is e er secret from him. 'hat is why ;o* is the Audge of all. 0n* that is why all his Audgements are right and proper (;enesis 1862E, Fe elation 1C6D). #or e@ample, a person may seem to *o the right things. 0n* he may seem to li e a goo* life. 3ut that person>s attitudes may still -e wrong. 9esus spo+e a-out people who carrie* out holy acts merely to impress other people (%atthew C61<C). $e too emphasise* that (od the )ather sees our pri-ate a tions. $e rewar*s us for goo* *ee*s that other people *o not see. 3ut he will punish those people who are merely trying to impress other people (%ar+ 12638<A0). 'he 3i-le>s authors often use* parts of the body as wor* pictures. #or e@ample, a man>s arms mean his strength. .n the same way, they use* inner parts of the -o*y to *escri-e where thoughts came from. So we often rea* that thoughts, plans, an* emotions come from a person>s heart. 'his *oes not mean that the heart =thin+s> these things. .t is a wor* picture to help us to un*erstan* that they are from inside a person. Sometimes the 3i-le>s authors wante* to show that a thought was -ery pri-ate. So they *escri-e* it as from a part of the -o*y that we *o not see, for e@ample, the li er, +i*neys or -owels. 3ut there is no thought2 idea2 or attitude that we an hide from (od. ,e cannot e en hi*e it in the most secret part of our -o*ies. / ery part is open and bare in front of ;o*. !salm 13? is also a-out this su-Gect. 0n* !salm 13?61E<1C says that ;o* e en sees the un-orn chil* insi*e the mother.

3&

%esus2 our great hief priest

&#ebrews /:$/'
4hristians ha e a good reason to *eclare the things that, together, they -elie e. 'hey ha e a goo* reason to consi*er those -eliefs precious. 'hey ha e a goo* reason to stay loyal to those -eliefs. 0n* this is the reason. 4hristians ha e a hief priest who really is great. $e is %esus2 (od+s Son. ,e must not thin+ that the wor* =priest> merely means a church lea*er. 'he priests in the 3i-le ha* *ifferent *uties from the ones that church lea*ers *o to*ay. .n the 3i-le, a priest>s main responsi-ility was to ser-e (od on behalf of the people. ;o* ha* separate* the priests> families from the rest of the nation so that they coul* *o that. )ne of the priests ha* special responsi-ilities. $e was the hief priest. 'here was a special ceremony to appoint him. 0n* after that, he continue* to -e chief priest for the rest of his life. 'he chief priest>s most important *uty was to carry out the ceremony in :e iticus chapter 1C. 'his ceremony happene* only on one *ay each year. 'hat *ay is calle* Fom Kippur or the 4ay of =tonement. .ts purpose was to deal with the people+s sin (wrong *ee*s). 'hat annual ceremony ma*e it possi-le for the nation to ha e a right relationship with ;o*. (See $e-rews ?6D). .n or*er to *o that, the chief priest passed through the temple (;o*>s house). 0n* on that *ay only, ;o* allowe* him to enter its most holy place. )n other *ays, no-o*y coul* enter that sacre* room. So we rea* in $e-rews A61A that 9esus passed through the hea ens. $e too+ his own -loo* into the most holy pla e in hea en. $e *i* that so that (od an forgi-e our sins. (See $e-rews ?62A<28). 0n* the goo* news is that (od a epted %esus+ sa rifi e. 0 sacrifice means a gift that ;o* consi*ers alua-le. 0n* there is nothing that ;o* consi*ers more alua-le than the *eath of his Son. So when 9esus entere* the most holy place in hea en, ;o* accepte* his gift. 0n* then ;o* the #ather ga e his Son the most important pla e in hea-en. 9esus sat *own at the )ather+s right side ($e-rews 163).

%esus+ sympathy
&#ebrews /:$0'
%esus understands our wea+ness. 0lthough he is always ;o*, he -ecame ompletely man. 0n* *aily, he +new the same +in* of pro-lems an* *ifficulties that we suffer. $e felt these things in his own min* an* -o*y. 9esus was not someone who tal+e* much a-out his own feelings. 3ut the ;ospels (the -oo+s a-out 9esus> life) tell us a-out some of the things that he suffere*. $e ha* the same troubles that are part of e eryone>s e@perience in this worl*. $e +nows what it means to -e tired (%ar+ A638) an* hungry (%atthew A62). $e li e* in a hot, *ry country an* sometimes he was desperate for water to *rin+ (9ohn A6C<D). $e felt e,treme strain (:u+e 226AA). )ften, people were trying to kill him (:u+e A62?B %ar+ 36C). $e ha* many enemies. 3ut the (ospels *o not tell us how e,treme were the effects of these trou-les on 9esus himself. 'o fin* out that, you must rea* some passages from the 3oo+s of 1saiah an* ;salms in the )l* 'estament. 'he )l* 'estament means the 3? 3i-le -oo+s that alrea*y e@iste* -efore 9esus> -irth. ;o* showe* some of the prophets (holy men) who wrote those -oo+s a-out 9esus> trou-les. !assages li+e 1saiah hapter 0.2 ;salm **2 ;salm 38 an* ;salm $9* are clearly a-out 9esus. 0n* the *escriptions of his trou-les there are truly terri-le. 9esus suffere* all these trou-les. 0n* -y them, he Iualifies to -e our chief priest. Only a man can act on -ehalf of other men an* women as their hief priest ($e-rews E61). )nly a man can +now how *ifficult it can seem to o-ey ;o*. )nly a man can truly sympathise with our wea+nesses.

3'

3ut there was one differen e -etween 9esus an* us. ,e all sin (Fomans 3623). .n other wor*s, we all *o -a* an* wrong things that are against ;o*>s law. Sometimes we all fail the test of whether we are loyal to ;o*. 3ut 9esus ne er *i*. #e ne-er sinned> $is closest frien*s, !eter an* 9ohn, were witnesses of that fact. !eter *eclare* that %esus was perfe t (1 !eter 161?). 9ohn *eclare* that %esus is (od. 0n* he a**e* that ;o* is perfect (1 9ohn 161<E). 0n* -ecause 9esus o-eye* ;o* completely, his wor+ as our chief priest was completely successful. $e *ealt with all our sin.

;ray with onfiden e

&#ebrews /:$3'
,hen 4hristians pray, they can -e onfident. 'hat is, they can pray with faith (acti e -elief an* trust in ;o*). 'hey must not imagine that their chief priest is not important. $e is %esus2 the king who sits on the throne (royal seat) in hea en, ne@t to ;o* the #ather. $e has the place of greatest honour in hea-en or earth. (o-o*y is greater than he is. 3ut the *escription of his throne is not a pla e of terror. .t has -een that in the past ($e-rews 12618<21). 0n* it will -e in the future, for people who *o not o-ey ;o* ($e-rews 1262E<2D). 3ut it is not so for ;o*>s people, -ecause Christ re ei-es us with gra e. ;race means +in*ness. 4hrist>s throne, which we approach -y prayer, is a place of +in*ness. .t is there that he shows his kindness to us. 0n* it is from that place that Christ a ts to help us. $e sen*s his angels (special ser ants) to wor+ on our -ehalf ($e-rews 161A). 'hat help comes at the proper time. .t may not come imme*iately when we reIuest it. 'hat is why we nee* faith (acti e -elief an* trust in ;o*). ,e woul* not nee* any faith if ;o* always answere* our prayers imme*iately. 3ut ;o* wants us to continue to trust him. 'he author of $e-rews emphasises that fact often ($e-rews 36CB $e-rews C612B $e-rews 1063E<3?). !e may ha-e to wait. 0n* sometimes, we ha e to wait for a ery long time ($e-rews 11613<1C). 3ut (od does not disappoint anyone. .n the en*, he will *o e erything that he has promise*. So we must not lose our confi*ence, -ecause ;o* really will rewar* it ($e-rews 1063E).

#ebrews hapter 0
1srael+s hief priests
&#ebrews 0:$'
.n or*er to un*erstan* 9esus> wor+ as a priest, we nee* to +now a-out .srael>s priests. 'he first of .srael>s chief priests was =aron, who was %oses> -rother. 0ll .srael>s priests came from 0aron>s family. 'he hief priest was the most important priest. $e was the son of the pre ious chief priest. $e -ecame chief priest after his father>s *eath. 0n* he continue* to -e chief priest until his own *eath. .srael>s chief priests continue* their wor+ through the whole perio* of the 3i-le. 3ut the arrangement to appoint them change* in later years. 0t the time of 9esus an* the first 4hristians, the go ernment appointe* the chief priests. 0n* they *i* not continue to -e chief priests for life. So the chief priests continue* to loo+ after ;o*>s house for a-out 1E00 years. 'hat is, from 0aron until a-out A0 years after 9esus> *eath. %ost of their names are not well<+nown. Some carrie* out -ra e *ee*s, li+e ;hinehas ((um-ers chapter 2E), who afterwar*s was chief priest, an* =@ariah (2 4hronicles 2C61C<20). Some were wea+ men who *i* not *eal with their responsi-ilities properly, li+e Eli (1 Samuel 262D<2?) an* Eliashib ((ehemiah 136A<11).

38

'he priests> wor+ was to ser e ;o* on -ehalf of the people. 0n* the hief priests had responsibility for all the priests+ work. .t was the priests who offere* .srael>s gifts to ;o*. 'his inclu*e* all their sacrifices (the animals that they ga e to ;o*). Sa rifi es were necessary -ecause of sin. Sin means the -a* an* wrong things that people *o against ;o*. Sin has -een part of e ery one>s life since 0*am. .t separates people from ;o*. 3ecause of sin, our li es *o not please ;o*. %ost of .srael>s sacrifices were not sacrifices for sins. 3ut it was sin that ma*e sacrifices necessary. !eople coul* not worship (gi e honour to ;o*) properly without sacrifice. 'here was one especially important sacrifice for sin each year. 'hat sacrifice was the responsi-ility of the hief priest only. (o other priest coul* *o it. .t happene* on the *ay calle* Fom Kippur or the 4ay of =tonement. )n that *ay, the hief priest made atonement for (*ealt with) the people>s sin. (See :e iticus chapter 1C) .t was that type of sacrifice that %esus ma*e -y his own *eath. 'he *eath of animals *i* not really en* the power of sin ($e-rews 106A). .f that were so, there woul* -e no nee* to repeat those sacrifices. 3ut those sacrifices ma*e it possi-le for people to ha e a relationship with ;o*. 'hey helpe* the people to ha e faith (acti e -elief an* trust in ;o*). So they truste* that, in the future2 (od really would end the power of sin. 0n* now we +now that this has happened2 by the death of Christ.

#ow hief priests deal with sin

&#ebrews 0:*'
,e ha e -een stu*ying the wor+ of .srael>s chief priests. 'heir most important *uty was to deal with sin (the -a* an* wrong things that we *o against ;o*). )f course, there are other people who *eal with sin too. Dulers try to stop some sins -y means of laws. %udges *eal with some sins -y means of punishment. Such people must -e stri t in or*er to *eal with sin properly. 0 wea+ Gu*ge is not a goo* Gu*ge. 3ut a chief priest *oes not *eal with sin -y means of punishment. $e *eals with it -y means of atonement. .n other wor*s, he makes it possible for (od to forgi-e the sin. 0n* -ecause of that, the hief priest needed different attitudes from the attitu*es of a ruler or Gu*ge. So a chief priest nee*e* to un*erstan* a-out people>s weaknesses. Sometimes people do not e-en know that they ha e *one something wrong. Sometimes people did not want to do anything wrong, -ut other people urge* them. 3ut there are some people who de ide on purpose to oppose ;o* an* to fight against his laws. 'he chief priest nee*e* to +now the *ifference. $e ha* to recognise people>s true attitu*es. $e ha* to wor+ out when it was possible to tea h someone. 0n* he ha* to +now if a person had ompletely refused to ha e any +in* of relationship with ;o*. 'his was possi-le for .srael>s chief priests, -ecause they +new a-out their own sins and weaknesses. 'hey saw in their own li-es the same pro-lems that they were *ealing with in other people>s li es. 0n* it is possi-le for 9esus, our chief priest, too. $e was ne er guilty of sin. 3ut his e,perien e in luded the same kinds of troubles that we suffer. $e felt in his own mind and body the same +in*s of strains that we feel ($e-rews A61E). %esus is ;o*>s Son. 3ut he be ame a man an*, now in hea en, he is still a man. $e has real sympathy for us when we suffer. $e +nows our true attitudes when we sin. 0n* it is his *esire to tea h us so that our li es will please ;o* ($e-rews 126E<11).

3(

!hy did priests make sa rifi esB

&#ebrews 0:.'
'his was, at the same time, the -est an* the worst thing a-out 1srael+s priests. :i+e e eryone else, the people were sinners. 'hat is, they ha* *one many -a* an* wrong things against ;o*>s law. 'hey ha* no right as sinners to stan* in front of ;o*. 0n* they ha* no right e en to offer their own gifts to ;o*. So (od appointed priests to *o these things for them. 3ut the priests were themsel-es sinnersH 'hey were unfit for the purposeH ;o* ha* a simple solution for this pro-lem. 3efore the chief priest offere* his special sacrifice for the people, he must do the same for himself. (4ompare :e iticus 1C611 an* :e iticus 1C61E). 'hese sacrifices were gifts of animals to ;o*. Sinners *eser e to *ie (Fomans C623). 3ut ;o* accepte* the *eath of the animal, instead of the person who ga-e it. .t showe* how 9esus woul* *ie on -ehalf of sinners. #e died so that we an li-e> .srael>s sacrifices were -oth important an* necessary. ,hen people ga e them with proper attitu*es, they showe* arious things6 (1) 'hey confesse* that they were sinners. 'hey ha* *one many wrong an* e il things. (2) 'hey *eclare* that (od was right. $e +new a-out their wrong *ee*s. 'hey *eser e* his punishment. 3ut ;o* was ery +in*. $e accepte* the sacrifice an* he forga e. (3) 'hey *eclare* that they ould not sa-e themsel-es. )nly ;o* coul* sa e them. So they *epen*e* completely on him. (A) They showed faith. 'hat is, they showe* acti e -elief an* trust in ;o*>s promises. 'hey truste* that, one *ay, ;o* woul* act to sa e them. $e woul* free them from the e il forces that ha* ma*e them sinners. $e woul* rescue them from e ery e il thing. ;o* *i* this -y the perfe t sa rifi e G the death of Christ.

The greatest honour &#ebrews 0:/'

'he hief priests were sinners, as all people are. 'hat is, they ha e *one many wrong an* e il things against ;o*>s law. )nly the chief priests e er entere* ;o*>s most holy place. 'he author of $e-rews calls this an =honour>. 3ut it is a terrible thing for a sinner to enter such a holy place. .t is a terrible thing to -e in the place where ;o* is present. =aron realise* this soon after he -ecame .srael>s first chief priest. Two of his sons died -ecause they carrie* out an unholy act in front of ;o* (:e iticus chapter 10). 0n* the two sons of Eli, a later chief priest, also died -ecause of their wic+e* *ee*s (1 Samuel 2612<3C). ;o* is holy, so his priests must -e holy, too. 3ut it is still an honour to ser e ;o*. .t is an honour to stan* in front of ;o*. .n fact, it is the greatest honour that anyone coul* e er recei e. !eople ha e +nown this since the -eginning. 'hey ha e always -een Gealous of people who ha e a special relationship with ;o*. 0n* they ha e trie* to get this honour for themsel es. 'his was the reason why Korah oppose* %oses an* 0aron. Korah trie* to force ;o* to accept him as a priest. .t was a terri-le an* foolish thing to *o. $e, an* the men with him, *ie* in a strange an* unnatural manner (See (um-ers chapter 1C).

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King Saul, too, trie* to act as a priest. $e offere* animals to ;o* -y fire, -ecause he was afrai* of his enemies. $is actions were foolish, an* they were against ;o*>s law. #or that reason, ;o* *eci*e* that the rule of Saul>s family woul* not last. 0n* ;o* woul* gi e the country to a new +ing who genuinely lo e* him (1 Samuel chapter 13). 3ut there was e en a goo* +ing, calle* U@@iah, who trie* to act as a priest. $e entere* ;o*>s house in or*er to carry out one of the priests> tas+s. !rou* attitu*es were the cause of his actions. 'he result was that he -ecame ill imme*iately. $e suffere* a s+in *isease for the rest of his life (2 4hronicles 2C61C<21). So only (od ould appoint someone to -e the hief priest. .t was (od who hose =aron+s family to -e .srael>s priests. 0n* (od appointed Christ to -e our priest too, as we shall see in the ne@t erse.

#ow %esus be ame our hief priest

&#ebrews 0:073'
'he main su-Gect of the 3oo+ of $e-rews is 9esus> wor+ as our chief priest. 0n* here, the author e@plains how %esus be ame our hief priest> 9esus was hum-le. $e *i* not appoint himself to *o this great wor+. .t was (od the )ather who appointe* him. 'he passage that the author refers to in $e-rews E6E is !salm 26D. 'he author has alrea*y use* that erse, in $e-rews 16E. .t is a first in his list of passages that show the importance of ;o*>s Son ($e-rews 16E<13). .n each of those passages, ;o* the #ather spea+s a-out the importance of his Son. $ere, the author is emphasising that (od the )ather spo+e the wor*s in !salm 26D. )nly ;o* the #ather coul* appoint some one to -e his priest. 0n* that is what he actually *i* in the secon* passage, !salm 1106A. 'he author of $e-rews consi*ere* ;salm $$9 to -e a particularly important passage, as *i* 9esus an* the first 4hristians (%ar+ 1263CB 0cts 263A<3E). .t shows how 4hrist woul* -e both king and priest. .srael>s +ings were ne er priestsB an* its priests were ne er +ings. 3ut it was necessary for 4hrist to -e -oth priest an* +ing. !salm 110 was alrea*y a particularly important passage, e en -efore 9esus an* the first 4hristians e@plaine* it. ,e +now that -ecause (od swore (ma*e an oath) in !salm 1106A. 0n =oath> shows that someone has ma*e a ery serious promise or *eclaration. ;o*>s wor*s are always true an* his promises are always certain, e en without an oath. So ;o* *oes not often ma+e oaths. 3ut when he *oes, it is -ecause of the great importan e of the matter. 'he author of $e-rews has alrea*y mentione* one occasion when ;o* ma*e an oath ($e-rews 3611). 0n* he will mention another occasion in $e-rews C613<1A. ,e can see from $e-rews C61C< 18 that the author was ery aware of the importan e of (od+s oaths. 'he author of $e-rews *oes not actually mention the oath here in $e-rews E6C. $owe er, he will mention it in $e-rews D620<22. 0n* the author shows the importan e of ;salm $$9:/ -y his careful e@planation of it. 'hat one erse is his main subAe t through #ebrews hapters 0 to 5. $e emphasises the su-Gect -ecause we nee* to un*erstan* the importan e of %esus> 9esus was not merely someone who esta-lishe* a great religion. $e was not merely someone whose wor*s an* *ee*s were won*erful. $e was not merely an innocent person who *ie* for other people. $e was the hief priest whom ;o* the #ather appointe*. 0n* -y his wor+ as chief priest, he sa-es his people from their sins (the -a* an* wrong things in e eryone>s li es).

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'his is not Gust wor*s. 0n* it is not Gust a cle er way to e@plain a-out 9esus. 'his is something that really happened. .t happene* in hea en 1 -ut hea en is a real place ($e-rews ?62A). 0n* it was there that %esus offered his own blood to (od the )ather ($e-rews ?611<12). .f ;o* ha* refuse*, then nothing coul* e er free us from our sins. 3ut ;o* the #ather woul* certainly not refuse the sacrifice (precious gift) that 9esus, his Son, offere* to him. ;o* consi*ere* that 9esus> hum-le acts were won*erful. ,hen 9esus *ie*, he ha* o-eye* ;o* completely. 0n* he had done all that is ne essary to sa-e us. So (od a epted him, an* he ga e 9esus the most important pla e in hea-en ($e-rews 163). 3y that fact, we an be sure that (od forgi-es our sins . ,e must onfess our sins to ;o*. ,e must in-ite him into our li es. ,e must trust him. 3ut only 4hrist can sa e usB an* he has alrea*y *one that wor+. $e *i* it when he acte* as chief priest on our -ehalf. ,e shall *iscuss who %elchiJe*e+ was at the start of chapter D.

The prayers of %esus

&#ebrews 0:5'
,e +now that the first 4hristians li+e* to tal+ often a-out 9esus> life on this earth. 'hat is why we ha e A ;ospels (-oo+s a-out 9esus> life). 3ut the 3oo+ of $e-rews is a-out 9esus> wor+ in hea en. So it har*ly mentions his life on earth. $owe er, this erse is *ifferent. 0n* the information that it gi es may astonish us. .t is a-out the way that %esus prayed. ,e alrea*y +now from the ;ospels that, in ;ethsemane, 9esus praye* in a *esperate manner (%ar+ 1A632<3A). 3ut $e-rews E6D mentions =loud ries> an* =tears>. 0n* we may not e@pect that. 'hese were not the cries an* tears of someone who was angry with ;o*. 0n* they were not the cries an* tears of someone who felt hopeless. 9esus praye* li+e this -ecause he had be ome ompletely human. $e suffere* as we suffer. $e felt the pain2 strain and weakness that we feel. 3ut 9esus also praye* li+e that be ause he trusted (od, his #ather. $e respecte* the #ather. $is prayer showe* attitu*es that were holy an* right. #e knew that the )ather was able to sa-e him, e en from *eath. (od heard that prayer which 9esus ma*e. 0lthough 9esus *ie*, ;o* did rescue his Son from *eath. #e be ame ali-e again on the thir* *ay. 0n* he li es always with ;o* his #ather, ne-er to *ie again.

The Son who be ame the ser-ant

&#ebrews 0:6'
'here is a *ifference -etween a son an* a ser-ant. 3oth must learn to obey, -ut in a *ifferent manner an* for *ifferent reasons. = son has to o-ey so that he can learn. 3ut a ser-ant has to learn so that he will o-ey. .t is the purpose of a ser-ant>s life an* wor+ that he shoul* obey his master. 3ut the purpose of the son>s life an* wor+ is to be ome the master. 9esus is ;o*>s Son. 'he author of $e-rews tells us that fact often. 3ut *uring his whole life on earth, %esus beha-ed more like a ser-ant than a son. $e *i* not try to -ecome important. $e learnt to -e hum-le an* to o-ey (:u+e 26E1). $e chose to *escri-e himself as a ser-ant (%ar+ 106AE). So 4hrist obeyed. ,e see that same wor* in Fomans E61?. 'here, !aul contrasts 0*am an* 4hrist. =dam did not obey ;o*. 3ecause of his wrong a t, *eath has power o er e eryone. 3ut Christ obeyed ;o* completely. 3ecause of his right a t, people can recei e life that ne er en*s.

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.n the 3i-le, there is often a lin+ -etween Christ+s death and the idea of a ser-ant. #or e@ample, see .saiah E3611 an* !hilippians 26E<8. $is *uty to obey as a ser ant mattere* more to 4hrist than his own life *i*. $e ga e his whole life to obey ;o*. 0n* he accepte* *eath to obey ;o*. $e *i* not use his authority as ;o*>s Son to sa e himself. !eople tol* him to *o that (%atthew 2D6A0). 3ut he refuse*. So e en in 4hrist>s *eath, he was still obeying ;o* the #ather completely.

The meaning of <perfe t+

&#ebrews 0:87$9'
$e-rews E6? contains the same i*eas as $e-rews 2610. 3ecause 9esus suffere*, he be ame perfe t. 0n* so he leads all the people whom ;o* is sa ing. 3ut the i*ea that 9esus =-ecame perfect> may seem strange. 9esus is ;o*B so he has always -een perfect. $owe er, the wor* =perfe t> has more than one meaning. ,e see one meaning in %atthew E6A8. )ur #ather, ;o* in hea en, is perfect. 'hat means =without anything e il in him>. ,e see another meaning in $e-rews E61A. 'here, it means someone who has be ome mature. 'hat person is not still a little chil*B he eats soli* foo*, not Gust mil+. 'hat secon* meaning is closer to the meaning in $e-rews E6?. 4hrist ha* -ecome mature 1 he had de-eloped in his relationship with (od. $e ha* passe* the test 1 he ha* pro e* himself completely loyal to ;o*. 9esus has always -een ;o*>s Son. 3ut something new happene* when he *ie* on the cross. $e -ecame the leader or aptain of the people who ha-e faith (acti e -elief an* trust in ;o*) 1 $e-rews 2610. 0n* he -ecame the person who ompleted our faith. 'hat wor* =complete*> is another meaning of =mature> or =perfect>. ,e see -oth these i*eas together in $e-rews 1262. .n fact, we can rea* that erse to say that =%esus is the beginning and end of our faith>. 9esus use* the same wor* on the cross, in his *eclaration that his wor+ was 1?630). .t was perfe t. omplete (9ohn

3ut that wor+ was only perfect -ecause ;o* ha* appointe* 9esus to -e our chief priest. .t was only perfect when %esus ompleted his wor+ as our chief priest. 3ut 9esus was not a chief priest -y the laws that ;o* ga e to .srael. $is wor+ as chief priest ha* a much more ancient origin. !salm 1106A e@plains that origin. 3ut we shall not *iscuss %elchiJe*e+ until we reach $e-rews chapter D. 'here are other important matters which we must thin+ a-out first.

4e-elop and grow in faith

&#ebrews 0:$$'
$ere, the author seems to hesitate. $e *oes not return to the su-Gect of 9esus as chief priest until the en* of chapter C. 'he author pauses from his main su-Gects -ecause he is worrie* a-out the original rea*ers of his letter. $e is not sure that they are rea*y to rea* this letter. 'hey are 4hristians. 3ut they ha e n ot de-eloped as 4hristians shoul*. 'hey li+e* many of the things that Christians do. 'hey wor+e* har* to help other 4hristians. 'hey showe* real lo e to each other ($e-rews C610). 3ut they seeme* to ha e neglecte* their faith (acti e -elief an* trust) in ;o*. 0n* their hope in ;o* was not as strong as it shoul* -e ($e-rews C611). 'hey seeme* to -e less eager a-out these things.

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'he author>s solution to these pro-lems was to remin* the 4hristians a-out %esus. /specially, the author wante* them to thin+ a-out how (od had sa-ed them, -y 9esus> *eath on the cross. 'he author showe* them the importan e of the Bible. 'heir faith must -e in ;o*>s wor*, not in their own feelings an* *esires. 0n* the author urge* them to trust (od more. )nly if they *i* these things woul* they -e strong enough to *eal with future trou-les. 'heir relationship with ;o* nee*e* to -e strong always. 'he author woul* pro-a-ly say similar things a-out many Christians today. So many people *o not want to listen to ;o*>s wor*. 0n* they act as if they ha e nothing to learn. 'hey say that no-o*y can teach them anything. 4ertainly, no-o*y can teach anything to someone who refuses to listenH 3ut 4hristians shoul* not ha e attitu*es li+e that. 0 Christian should always be ready to learn new things from the 3i-le, ;o*>s ,or*. 0n* each 4hristian shoul* constantly -e de-eloping and growing in faith.

Time to grow up
&#ebrews 0:$*'
=You ha e -een 4hristians for a long time now. So you shoul* -e tea hing ;o*>s wor* to other people. 3ut in fact, you are not rea*y to *o this. .n fact, you ha e not yet learned e en the first lessons that 4hristians shoul* learn.> 'hat is what the author seems to say in $e-rews E612. 3ut it cannot -e his real meaning. .f they really nee*e* to learn those first lessons, he would tea h them those lessons. 0 goo* teacher *oes not teach any lesson until his stu*ents are rea*y to learn it. 3ut the author will soon return to his e@planation of 9esus> wor+ as chief priest. Feally, the author is en ouraging his readers to study (od+s word in a more careful manner. 0t the present time, they be ome tired Eui kly when the author tries to teach them ($e-rews E611). 'hey say that his lessons are too har*. 0n* they as+ for someone to teach them some easy lessons again. 'hey li+e to hear a-out lo e an* +in*ness ($e-rews C610). :essons a-out those things ma+e them happy. 3ut the purpose of the 4hristian life is not to -e happy. .t is to be ome mature as sons and daughters of the li-ing (od. 'hat is why the author spea+s a-out mil+ an* soli* foo*. 0t that time, a chil* continue* to recei e its mother>s mil+ until the chil* was a-out A years ol*. 0n* when the mother refuse* to gi e mil+, the chil* -ecame angry an* afrai*. 'he chil* still wante* mil+. 3ut it was time to grow up an* to -ecome more mature. 0 similar thing was happening to those 4hristians. 'hey nee*e* to -ecome more mature. 3ut it felt diffi ult to them. 'hey preferre* only to thin+ happy thoughts a-out lo e an* +in*ness. 'here is nothing wrong with lessons a-out lo e an* +in*ness. 'hey are among the things that 4hristians consi*er important. 3ut, as the author will e@plain ($e-rews C61<2), the real first lessons for 4hristians are actually more diffi ult than those ones.

!hy Christians need to be ome mature

&#ebrews 0:$.7$/'
'he author e@plains why 4hristians nee* to -ecome mature. Christians must not belie-e e-erything that people try to teach them. %any i*eas that people teach are wrong an* *angerous ($e-rews 136?). So a 4hristian nee*s to +now whether something is good or bad. 0n* he cannot *eci*e that merely -y his own thoughts an* opinions. .nstea*, he must use his knowledge of (od+s word, that is, the 3i-le.

$$

$e-rews E613 calls the Bible =the wor* of righteousness>. =Fighteousness> means the right way to li-e. .t is the Bible that teaches us the right way to li e (!salm 161<2). 3ut a 4hristian who *oes not +now the 3i-le is li+e a -a-y. 0n* the first things that he learns are li+e mil+. 'hey gi e him the strength that he nee*s to -egin his 4hristian life. 'hey show him how to start to ser e ;o*. 0n* they help to prepare him for the time when he will -ecome more mature as a 4hristian. 3ut those first lessons are not enough for a person>s whole life as a 4hristian. 0 mother>s mil+ is only suita-le for a little chil*. 0s the chil* -ecomes ol*er, he must start to eat proper foo*. 0n* as a 4hristian *e elops, he must study the Bible more arefully. $e nee*s to gain e@perience to +now whether people>s i*eas a-out ;o* are goo* or -a*. 'hat +nowle*ge comes from the Bible. 0n* it also comes -y the work of the #oly Spirit in a person>s life.

#ebrews hapter 3
Depentan e and faith
&#ebrews 3:$'
'he author will soon e@plain more a-out 9esus> wor+ as our chief priest. 'hat +nowle*ge will help us to -ecome more mature as 4hristians. 3ut -efore the author *oes that, he pro i*es the short -ut interesting list in $e-rews C61<2. .t is a list of important lessons that the first 4hristian lea*ers taught to new 4hristians. 'he author *i* not inten* to e@plain any of these lessons in his -oo+. $e e@pecte* his rea*ers alrea*y to +now these things. You may wish to compare this list with the things that 4hurch lea*ers teach to new 4hristians to*ay. 'he first 2 lessons in the list, repentan e and faith, are a-out the beginning of the 4hristian life. 0 person -ecomes a 4hristian -y means of repentance an* faith. 'here is no other way to -egin a right relationship with ;o*. <Depentan e+ means a change of min*. Feally, this is *escri-ing a omplete hange in a person+s attitudes. 3efore repentance, a person li es to ser e the e il forces that are operating in his life. )r, he li es in or*er to please himself. $e might +now something a-out ;o*. 3ut he *oes not ha e a right relationship with ;o*. $e has neglecte* ;o*>s laws, he has refuse* to allow ;o*>s rule in his life. 0t the moment of repentance that all changes. 'he person -ecomes aware of the many wrong an* e il things that he has *one. 3ut that person wants to ser e ;o* for the rest of his life. 0n* he *esires ery much that ;o* will change his heart (his min* an* his attitu*es). 'rue repentan e is a gift from (od (0cts E631). 0n* when a person recei es it, it changes his life completely. 0fterwar*s, that person lo es ;o*, an* he *esires to please ;o*. $e *oes not want to *o anything that is e il. Sometimes he still *oes those wrong thingsB -ut now they cause him to -e sa*. So he confesses them to ;o*, so that ;o* will forgi e him (1 9ohn 16?). 0n* he *esires not to *o such things again. 3y <faith+ here, the author means the beginning of faith. 'he 4hristian life -egins with faith (acti e -elief an* trust in ;o*), when we as+ ;o* to sa e us. ,hen we in ite ;o* into our li es, we are putting our trust in him. ,e depend ompletely on him, -ecause only 4hrist>s wor+ on the cross can sa e us. :i+e repentance, faith must ome from (od. 'hese things cannot come from a person>s min*. #aith, in particular, comes from the promises in ;o*>s wor*, the 3i-le (Fomans 1061D). ;o* has promise* to sa e the person who shows true repentance (0cts 2638). So a person who wants (od to sa-e him must do two things. $e must onfess his e il *ee*s to ;o*, an* he must in-ite (od into his life. ,hen someone *oes those things, ;o* will gi e repentance an* faith to that person. 0n* ;o* will *o what that person cannot *o. $e will change that person>s min*, attitu*es an* -eha iour completely.

$%

0ll this is only possi-le -ecause of the death of Christ. 3ecause he *ie*, ;o* can forgi e our wrong *ee*s. 0n* -ecause he *ie*, we can put our trust (faith) in him.

:essons for new Christians

&#ebrews 3:*'
.n $e-rews C61<2, we ha e a list of C lessons that the first 4hristian lea*ers taught to new 4hristians. 'o*ay, 4hristians usually agree a-out most of the contents of the first 2 lessons. ,e rea* a-out those lessons when we stu*ie* $e-rews C61. $owe er, the A lessons in $e-rews C62 cause real *ifficulty for many 4hristians to*ay. !eople in *ifferent churches ha e *ifferent opinions a-out these things. Sometimes people in the same church ha e *ifferent opinions. Sometimes a church lea*er feels una-le to teach what he himself -elie es -ecause of his church>s official statement of -eliefs. 'hat is a sa* situation. )ur *esire shoul* always -e to know what the Bible tea hes. So let us stu*y what the first 4hristians taught in those A lessons. (1) Baptisms. 'he wor* is plural. 'he first 4hristians -elie e* -oth in baptism in water (0cts 106AD) an* baptism in the #oly Spirit (%ar+ 168B 0cts 16E). 3aptism means a ceremony that uses water. 'he first 4hristians actually went into the water for -aptism (0cts 8638). 'his ceremony happene* as soon as possi-le after a person -ecame a 4hristian (0cts 26A1B 0cts 1C633). 'he meaning of -aptism is important. 9ohn use* -aptism to show that people wante* ;o* to wash away (remo e) their sin (e il *ee*s) 1 %ar+ 16A. 3ut !aul taught that 4hristian -aptism was *ifferent. .t must also show that the person is trusting 4hrist (0cts 1?6A<E). So -aptism shows a person>s relationship with 4hrist (Fomans C63<A). 3aptism in the $oly Spirit is *ifferent from water -aptism (%ar+ 168). ,hen the $oly Spirit fills someone for the first time, that is the same as -aptism with the $oly Spirit (0cts 16E an* 0cts 26A). 0nother way to *escri-e this is that the $oly Spirit comes on a person (0cts 168). 3aptism in the $oly Spirit also happene* soon after a person -ecame a 4hristian (0cts 861A<1E). !eople +new it -ecause the $oly Spirit was wor+ing through them. So, in 0cts 26A an* 0cts 106AA<AC, the $oly Spirit ga e 4hristians the power to spea+ in languages that they ha* not learne*. (2) 'he ceremony to lay hands on someone. 'he first 4hristians ha* the simplest ceremonies. 'hey washe* a person in water, an* that was -aptism. 'hey share* -rea* an* wine, an* that was their special meal to remem-er 4hrist>s *eath (1 4orinthians 11623<32). 'hey place* their han*s on someone. 0n* that showe* that ;o* was placing his han* on that person, too. .n other wor*s, ;o* woul* -e acti e in a special way in that person>s life. 'here were two reasons why 4hristians lai* han*s on a person. Sometimes they *i* it to separate someone who woul* carry out special wor+ for ;o* (0cts 1362<3B 2 'imothy 16C). 'hat was how they appointe* a church lea*er. 3ut they also *i* it when they praye* for someone (0cts ?61DB 0cts 1?6C). /specially, people *i* that when they as+e* ;o* to cure someone (%ar+ D632). ;o* cure* many people when the first 4hristians praye* ($e-rews 26A). Sometimes the first 4hristians use* a little oil when they praye* for someone (9ames E61A<1E). )il is a wor*<picture for the $oly Spirit in the 3i-le. So they use* oil to show that the $oly Spirit was wor+ing in that person>s life. (3) The resurre tion of dead people. 'he first 4hristian lea*ers -elie e* that e ery 4hristian shoul* +now a-out life after *eath. So they taught people a-out resurrection. .n other wor*s, ;o* will cause *ea* people to li e again (1 'hessalonians A613<1AB %ar+ 13618<2D). 'his is ;o*>s promise for e ery true 4hristian.

$&

'he first 4hristians *i* not -elie e that this was merely a wor* picture. 0n* they ha* a goo* reason for that. ;o* ha* cause* 4hrist to li e againB an* they were witnesses (1 4orinthians 1E63< C). So he woul* certainly cause 4hristians to li e again, too (1 4orinthians 1E612<2C). 0n* when that happens, ;o* will change them completely. 'hey will ne er *ie again (1 4orinthians 1E63E< AA). So this is not li+e the -elief calle* reincarnation. 'he 3i-le *oes not teach reincarnation (see $e-rews ?62D). 4hristians -elie e that, at *eath, their spirits are imme*iately with ;o* in hea en (:u+e 236A3). 3ut the first 4hristians -elie e* in the resurrection of the -o*y, too (Fomans 8623B 1 4orinthians 1E6A2). 0n* they -elie e* that ;o* will rule earth, as well as hea en (%atthew C610B 0cts 16C). .n the en*, there will -e a new hea en an* a new earth (2 !eter 3613). (A) Eternal Audgement. 9u*gement means a Gu*ge>s *ecision. 0n* =eternal> means that the *ecision will ne er change. $ere the Gu*ge is ;o*. )nly his *ecisions really are permanent. 'he 3i-le has always taught that ;o* is the greatest Gu*ge (;enesis 1862EB 9o- 2361<D). 0n* he always *oes what is right an* proper. $e will en* the rule of wic+e* people o er this worl* (Fe elation chapter 18). 0n* he will punish e il people (:u+e 1C61?<2C), with a punishment that ne er en*s (2 !eter 36DB Fe elation 20613<1EB .saiah CC622<2A). . am sure that many of you, my rea*ers, will not agree with e erything in this article. So, . ha e gi en a 3i-le reference for each statement that . ha e ma*e. . *o not as+ you to -elie e e erything that . say. 3ut the 3i-le is ;o*>s wor* (2 !eter 1620<21). So . woul* encourage you to stu*y what the 3i-le says a-out these things.

1f (od permits
&#ebrews 3:.'
'his is a short erse, an* it *oes not say much. 3ut it *oes show us something important a-out the author>s metho*. 0n* there is a lesson that we can learn from it. .n $e-rews C61<2, the author ga e a list of C su-Gects that he *i* not inten* to e@plain further. $e +new what he wante* to write a-out. $e woul* teach his rea*ers how to -e more mature as 4hristians. 0n* that was his intention, if (od permitted it. 'he author *i* not *esire to *o anything that ;o* *i* not permit. $is rea*ers coul* only -ecome mature as (od permitted it. 'he wor+ of ;o* in a person>s life really is ;o*>s wor+. .n other wor*s, it is something that ;o* *oes. .t is not something that we can achie e -y powerful wor*s or cle er arguments. 'hat was how all the 3i-le>s authors wrote. 'hey *i* not write what they themsel es wante* to write. !erhaps they ha* their own i*eas a-out the things that they nee*e* to say. 3ut they let the $oly Spirit gui*e them (9u*e 3B 2 !eter 1621). 'hat was essential, -ecause the 3i-le is (od+s wor*. 'he 3i-le is now complete. ,e can a** nothing to it (Fe elation 22618). 3ut the wor+ of ;o* in our li es is not yet complete. So we shoul* follow the same metho*. ,e may ha e plans for our li es. 3ut we shoul* only *o those things if (od permits (9ames A613<1E). 0 mature 4hristian is someone whom the #oly Spirit guides. )ther people allow their plans, *esires or imagination to gui*e them. 3ut, li+e !aul, we shoul* -e rea*y to change our plans if ;o* wants us to *o that (0cts 1C6C<D). !aul tol* us that we shoul* not allow our *esires to rule our li es (;alatians E62A). 0n* we must learn not to confuse our imagination with our master>s oice (9ohn 1062D).

1s there anyone whom (od annot forgi-eB

&#ebrews 3:/73'
.n a few places, the author of $e-rews warns his rea*ers in a -ery se-ere manner. .t is not pleasant to rea* such things. 3ut it is necessary for us to -e aware of them. 'he same ;o* who offers us hea en also warns us a-out hell. 'he 3i-le tells us a-out ;o*>s anger as well as his lo e.

$'

'he author *oes not gi e any names here. 3ut elsewhere, the 3i-le *oes gi e the names of people who ha e *one this terri-le thing. 'here was %udas 1s ariot (0cts 161C<20. 9u*as chose to oppose 4hrist for his own -enefit. 'here were =nanias an* Sapphira (0cts E61<11). 'hey chose to lie to the $oly Spirit. 0n* 9u*e wrote a-out certain men who were -eha ing li+e Cain, Balaam an* Korah (9u*e 11<13). %any 4hristians woul* say that such a person ne er really ha* a relationship with ;o*. 3ut the author of $e-rews is ery clear. $e is not *escri-ing people who ne er +new ;o*. ;o*>s light (that is, the +nowle*ge of ;o*) was in their li es. 'hese people re ei-ed the gift that (od gi-es. 'hey shared in (od+s #oly Spirit. 'hese wor*s are ery similar to the wor*s that the author use* in $e-rews 361. ,e loo+e* at the importance of the wor* =sharer> when we stu*ie* $e-rews 361A. So these people ha* an e,perien e of (od+s word. 0n* they ha* an e,perien e of (od+s power in their li es. 'hat is what $e-rews C6C says. 3ut they <fell+. 'he author uses the same wor* that the ;ree+ (language) translation of /Je+iel 1862A uses. .t means that they turned away from (od ompletely. 'hey *i* not want to ser e ;o* any longer. 'hey ha* seen what ;o* ha* to offer. 3ut they preferre* to ser e the *e il. 'his was not an acci*ent 1 they *i* it on purpose. 'he author says that su h people annot e-er return to (od. 'hey are certain to go to hell. 'heir actions are as terri-le as if they ha* put 4hrist on the cross again. .t is not simply that these people ha e *one wic+e* acts. ;o* can forgi e the most wic+e* acts that people *o (/@o*us 3A6D). "a i* stole another man>s wife an* then he mur*ere* that man. 3ut ;o* forga e him (2 Samuel 12613). So (od forgi-es our wi ked deeds if we hum-ly confess them to him (1 9ohn 16?). $e *oes it -ecause 9esus spea+s on our -ehalf to the #ather (1 9ohn 261). $is *eath was enough for ;o* to forgi e all the e-il things that people *o (1 9ohn 262). 3ut we ha e -een stu*ying a-out people who will ne er *o that. 'hey ha e -ecome so wic+e* that they do not e-en want (od to forgi-e them. 'hey hose to ser e the *e il instea* of ;o*. 'hey hose to go to hell instea* of hea en. 'hey hose *eath instea* of life. .t is right for us to feel fear when we rea* a-out such terri-le things. 3ut we ought not to feel hopeless. Sometimes people ha e thought that ;o* cannot forgi e them. 3ut (od has promised to forgi-e -ecause of 9esus> *eath. .f ;o* cannot forgi e, his promise is without alue. 0n* if ;o* cannot forgi e, 9esus *ie* in ain. $owe er, (od an forgi-e and he does forgi-e. So people must onfess their e il *ee*s to ;o*. 'hey must in-ite 4hrist into their li es an* they must trust him. 3y this means, ;o* forgi es e en the most wic+e* people. 0n* he will *o it so long as they return to him. 3ut he cannot forgi e anyone who *oes not ha e sincere an* hum-le attitu*es towar*s him.

#ow people rea t to (od+s goodness

&#ebrews 3:576'
Some fiel*s always seem to pro*uce goo* crops. 'he farmer *oes not ha e to wor+ har* there, -ut still the har est is plentiful. 'hat har est is -oth the e i*ence an* the result of ;o*>s goo*ness. 0n* -y it, (od shows his goodness to the people who eat the foo*, too. ;o* sen*s the rain that causes the plants to grow. 3ut he *oes not sen* rain only onto goo* soil. .t also falls on other fiel*s. 0n* those other fiel*s cause the farmer *espair. 'he soil in those other fiel*s is full of wee*s. 'he farmer plants goo* see*s. 3ut the wee*s an* the farmer>s crops grow together. 0n* the wee*s ta+e all the goo* things from the soil. So the farmer>s plants are too wea+. 'here is no har est, or only a ery poor har est, howe er har* the farmer wor+s. 'he plants calle* thorns and thistles ha e sharp points on their lea es or -ranches. 'he farmer cannot e en collect hay or straw for his animals from fiel*s that contain such plants. $e can only -urn the fiel*. $e *oes that -ecause he wants to +ill the see*s of those -a* wee*s.

$8

,e can learn a lesson from those fiel*s. ;o* showe* his +in*ness when he sent rain to all the fiel*s. 0n* (od shows his kindness to us in many ways. $e has gi en gifts to us. ,e ha e recei e* his $oly Spirit. $e has pro i*e* his wor*, the 3i-le. $e has *one powerful things among us ($e-rews C6A<E). .t is terri-le when the rea tion to (od+s goodness is bad. ;o* sen*s his rain so that a fiel* will pro i*e a goo* har est. 3ut in fact, some fiel*s only cause trou-le an* *ifficulty. .n the same way, ;o* has gi en his wor* an* his Spirit to us. So we shoul* pro*uce the results that ;o* wants in our li es (;alatians E622<23). $owe er, sometimes after ;o* shows his goo*ness to someone, that person *eci*es to oppose ;o*. 'hat person has *eci*e* to ser e the *e il instea* of ;o*. Such a person cannot a oi* ;o*>s punishment. #armers> -urn fiel*s if they pro*uce thorns an* thistles instea* of crops. 0n* the 3i-le *escri-es hell as a fire that burns ontinuously (%ar+ ?6A3B Fe elation 20610B .saiah CC62A).

(ood works by Christians

&#ebrews 3:87$9'
.n $e-rews C6A<8, the author wrote some serious wor*s a-out people who *eci*e to oppose ;o*. ;o* has shown his goo*ness to them, -ut their reaction is completely e il. ;o* will certainly punish them. )f course, we all *o some wrong things (1 9ohn 168). 0n* we +now that those things offen* ;o*. 3ut there is no nee* to worry. ;o* forgi es when we confess our e il *ee*s to him (1 9ohn 16?). 0n* ;o* gi es us e i*ence that he has sa e* us. 'hat e i*ence is lo-e. ,e lo e ;o* when we o-ey his comman*s. 0n* when we lo e ;o*, we lo e his people too (1 9ohn E61<3). .n the 3i-le, lo-e is not merely an emotion. .t is something that we de ide to *o. 'he first rea*ers of $e-rews showe* lo e for ;o* when they ser e* other 4hristians. 0n* this was not Gust something that they *i* in the past. 'hey continue* to *o it. ;o* +new a-out their wor+, an* he woul* certainly reward them for it. ;o* e en rewar*s the person who merely gi es a cup of water to one of his people (%ar+ ?6A1). 0n* he has great rewar*s for the person who gi es e erything to ser e him (%ar+ 10628<30). 3ut (od+s greatest gift is when he sa-es a person. $owe er, that is not a rewar* for the person>s har* wor+. .t is (od+s free gift for those people who in ite him into their li es. 'hey confess their wrong *ee*s to him an* they put their trust in him. So goo* wor+s are the result of what ;o* has *one in our li es. 0fter he has sa e* us, we show lo-e to him by our a tions. $e-rews 1361<3 tells us a-out some goo* things that the original rea*ers of this -oo+ were *oing. 'hey shared their homes with people that they *i* not +now. 'hose other people were usually 4hristians from other towns. /nemies often force* 4hristians to lea e their homes (0cts 861) an* they ha* to go to other towns. So it was important that other 4hristians helpe* them. 0nother goo* thing that they *i* was to help prisoners. 0gain, enemies often put 4hristians in prison. 'hey *i* that -ecause they wante* to ma+e the other 4hristians afrai*. 3ut in fact, the other 4hristians were -ol*. 'hey too+ foo* into the prisons, as well as anything else that the prisoners nee*e*. 'hese goo* wor+s were e-iden e of (od+s work in the li es of those 4hristians. ;o* ha* shown his goo*ness to them. 0n* their reaction was to *o goo* things that please* ;o*.

$(

The importan e of hope

&#ebrews 3:$$'
)ne possi-le meaning of $e-rews C611 is that Christians should ontinue to show lo-e ($e-rews C610). 'hey shoul* always -e eager to *o that. 0n* so, in the en*, they will recei e e erything that they hope for. $owe er, there is another possible meaning. 'he original rea*ers of this -oo+ were strong in the lo e that they showe* ($e-rews C610). 3ut their hope an* faith ($e-rews C612) were weak. 'hat is why they foun* it *ifficult to listen to the author. ($e-rews E611 an* $e-rews C611 use the same wor* to *escri-e this pro-lem.) 3ut the author wante* them to -ecome mature 4hristians ($e-rews E611<1A). So he woul* teach them a-out hope ($e-rews C613<20) an* faith (acti e -elief an* trust in ;o* 1 $e-rews chapter 11) in a**ition to lo e ($e-rews chapter 13). )aith2 hope and lo-e are ery important in the li es of 4hristians. 'hey are three Iualities that last always (1 4orinthians 13613). #aith, hope an* lo e are the things that ma+e 4hristians strong. 0n* when someone Goins three strong things together, the result is e en stronger (/cclesiastes A612)H .n /nglish, we often spea+ a-out hope when something in the future is not certain. #or e@ample, we say, =,e hope that all will -e well.> 3ut that is not the meaning of hope in the 3i-le. 3y the wor* =hope>, the 3i-le means that something in the future is ertain. ,e shoul* -e confi*ent -ecause ;o* will definitely *o those goo* things. ,e can e@pect them to happen. 'here is a close relationship between faith and hope. ,e see faith in our actions when we trust ;o*. ,e see hope in our attitu*e when we ha e confi*ence in him. Both faith and hope depend on (od+s promises> 'he author of $e-rews mentions se eral occasions when ;o* ma*e a promise with an oath. 0n oath is a serious *eclaration that he will *o those things. 'he promise gi es us faith. ,e ha e faith when we trust ;o*>s promises. 0n* the oath gi es us hope. ;o* ga e the oath so that we woul* ha e confi*ence (or hope) in him ($e-rews C61D<18).

#ope2 faith and patien e

&#ebrews 3:$*'
'he author of $e-rews has alrea*y complaine* that his rea*ers seem <slow+. 'hey are slow to hear him ($e-rews E611). .n other wor*s, they *o not want to hear what he is teaching them. 0n* the result is that they are not -ecoming mature 4hristians. 'hey shoul* -e teachers 1 -ut they are -eha ing li+e -a-ies ($e-rews E612)H 3ut now the author uses that same wor*, <slow+ again. 0n* he says that his rea*ers *o not nee* to -ecome =slow>. .nstea*, they shoul* -e <eager+ ($e-rews C611) -ecause they ha e hope. ;o* has gi en promises 1 an* the benefit of those promises is for them. ;o* will *o e erything that he has promise* to *o. 3ut he will not *o all those things imme*iatelyB he will *o them at the proper time. 'hat is why we nee* hope2 faith and patien e. #ope is our confi*ent attitu*e -ecause we e@pect ;o* to *o those goo* things. ,e are sure -ecause ;o* cannot lie ($e-rews C618<1?). ,e *o not nee* to worry. ,e are safe -ecause ;o* protects us. )aith is acti e -elief an* trust in ;o*. 3ecause we -elie e ;o*, we o-ey him. 3ecause we trust ;o*, we *epen* on him. So we act in a manner that shows complete trust in him. 3ecause of our hope an* faith, we can -e patient as we wait for ;o*>s help. ,e may ha e many trou-les. 3ut we +now that ;o* will not *isappoint us. 'he 3i-le gi es many e@amples of people who ha e truste* ;o* in this manner. 'he author gi es a long list in $e-rews chapter 11. ,e must learn to -eha e as they *i*. :i+e them, we wait for ;o* to act powerfully on our -ehalf.

%0

The promise with an oath to =braham

&#ebrews 3:$.7$/'
"uring the centuries after (oah>s floo*, the num-er of people on earth increase* much. 'he people -ecame powerful an* they esta-lishe* great cities. 'hey -uilt impressi e -uil*ings for their go*s. 3ut they *i* not +now the real ;o*. 'hat is why (od+s promises to =braham are so important. 0mong all the people on earth, ;o* ha* chosen one man6 =braham. ;o* woul* show his +in*ness to 0-raham, an*, -y means of 0-raham, to people from e ery nation (;enesis 1263). ;o* woul* esta-lish a great nation 1 -ut he woul* -egin with Gust this one man, 0-raham (;enesis 1262). 'he whole nation woul* come from 0-raham>s family. 0n* that *oes not Gust mean the 9ews, who are from 0-raham>s human family. .t also means 4hristians, -ecause they, li+e 0-raham, -elie e ;o* (;alatians 362?). ;o* ma*e these promises to 0-raham on se eral occasions. 'he one that we rea* here is from ;enesis 2261D. )n that occasion, ;o* emphasise* his wor*s ery strongly. $e e en use* an oath. =n oath is a ery serious *eclaration that someone will carry out his promises. ;o* always carries out his promises, e en without an oath. 3ut for some ery important promises, ;o* has use* oaths. ,hen a person uses an oath, he often as+s someone greater than him to act as witness of that oath. #or e@ample, that person may as+ ;o* to act as witness. 'hen that oath is a ery serious matter. 'he person has *eclare* that he is responsi-le to ;o* for that oath. 3ut no-o*y is greater than ;o*. 'hat is why ;o* ha* to -e the witness of his own oath. $e wante* to ma+e it clear that his promise was ertain. $e woul* certainly esta-lish a ast family for 0-raham, who woul* -e the people of ;o* (-oth 9ews an* 4hristians). 0n* upon them, (od would ertainly show his kindness.

=braham+s patien e and its reward

&#ebrews 3:$0'
'his passage ($e-rews C613<1D) is a-out the promises that ;o* ma*e to 0-raham in ;enesis 2261E<18. .t is interesting to see when 0-raham recei e* those particular promises. 'his is -ecause ;o* ma*e similar promises to 0-raham on se eral occasions. 3ut ;o* *i* not usually use an oath (a serious *eclaration that he woul* carry out his promise). 0n* in $e-rews C613<1D, the author of $e-rews emphasises the oath. ,hen ;o* ma*e the promises in ;enesis 2261E<18, he use* an oath. ;o* ha* promise* that he woul* ma+e =braham+s family into a great nation. 0s $e-rews C61E says, 0-raham ha* to wait patiently. 3ut 0-raham *i* not Gust *o nothing. .nstea*, he had faith (acti e -elief an* trust in ;o*). So he o-eye* ;o*, e en when it seemed impossible for such things to happen. ,hen ;o* originally ma*e these promises, =braham had no family (;enesis 1262<3B ;enesis 126DB ;enesis 1361A<1D). ;o* ma*e these promises again when 0-raham an* his wife seeme* too old to ha-e hildren (;enesis 1D61D<21). 'he author of $e-rews has e@plaine* that 4hristians nee* to -ecome mature in their relationship with ;o* ($e-rews E611 to C63). 0n* *uring all these years, =braham was be oming more mature in his own relationship with ;o*. 0-raham o-eye* ;o*, e en when he ha* only recei e* the first promise (;enesis 126A). 3ut he *i* not yet trust ;o* ompletely (;enesis 12610<20). 0fterwar*s, we rea* that 0-raham -elie e* ;o* (;enesis 1E6C). 3ut 0-raham still trie* to achie e ;o*>s purposes by human methods (;enesis 1C61<A). 0-raham>s son 1saa was born. 0n* se eral years after that, (od tested =braham. $e tol* 0-raham to offer .saac as a sacrifice.

%1

Sa rifi es were usually animals that people offere* to ;o*. 'hey killed those animals an* then they -urne* them completely. 0-raham -elie e* that ;o* wante* him to *o that to .saac. .t was a har* test. 3ut =braham still belie-ed (od. $e realise* that ;o* coul* e en ma+e a *ea* person ali e again. ($e-rews 1161D<1?). 0t last, =braham was trusting (od ompletely. ,hen ;o* saw this, he ma*e his promises to 0-raham again. 0n*, this time, he used an oath (;enesis 2261C). So 0-raham obtained the promises. $e *i* not see them happen completely *uring his life ($e-rews 11613). 3ut he saw the -eginning of them. 0n* he realise* that it is impossi-le for ;o* to lie. ;o*>s oath ga e 0-raham confi*ence that his (0-raham>s) hope was not in ain. So, at last, =braham was sure that ;o* woul* carry out his promises. 0n* 0-raham un*erstoo* that he (0-raham) *i* not ha e to *o those things -y his own efforts.

The importan e of oaths

&#ebrews 3:$37$5'
)aths are important in many situations where a person must not lie. #or e@ample, the Gu*ges in many countries insist that witnesses must gi e their e i*ence un*er oath. =n oath is a serious *eclaration that someone>s wor*s are true. .ts purpose is to con ince people a-out the truth of those wor*s. ,ithout an oath, people often spea+ lies. 3ut the oath may ma+e a person too afrai* to lie. #or e@ample, a person may *eclare his oath in front of his ;o*. .f that person then spea+s lies, he must not only *eal with his own guilty conscience. $e has also ma*e his ;o* angry. )r, a person may *eclare his oath =on his mother>s life>. .f that person then spea+s lies, he has sai* something awful against his mother. $e has *eclare* that he wishes for her *eath. ,e +now that all (od+s words are true. $e ne er spea+s lies. $e *oes e erything that he promises. 3ut, often, we still find it hard to trust him. 'hat is why, sometimes, (od has used oaths. $e ha* *one it to help people to trust him. So, he use* an oath when he ma*e his promises a-out 0-raham>s family ($e-rews C613<1A). 3ut those promises were not merely for the -enefit of one ancient family. 0n* that oath was not merely to gi e confi*ence to 0-raham. !aul shows the real meaning of those promises in ;alatians 36C<?. 'hey were for the -enefit of people from e-ery nation who belie-e (od. 0ll such people -elong to =braham+s real family. 'hey Goine* that family -ecause of 4hrist>s *eath. (;alatians 3613<1A). So, Christians benefit from the oath that ;o* ga e to 0-raham. 'hey -elie e ;o*, e en as 0-raham *i*. 0n* -ecause of that oath, they can -e sure that their relationship with (od is genuine.

The hope that ne-er disappoints

&#ebrews 3:$6'
;o* ha* ma*e a plan. #e would establish a relationship with those people who, li+e 0-raham, belie-ed him. ;o* ha* *eci*e* that he woul* ne er change that plan ($e-rews C61D). So he *i* two things that woul* help those people to -elie e him6 (1) $e ma*e a promise to them. ;o*>s wor*s are always true an* his promises are ne er false. So that promise woul* ne er change. (od would ne-er disappoint anyone who -elie e* it. (2) $e ma*e an oath. .n other wor*s, he *eclare* strongly that he woul* carry out his promise. $is oath woul* ne er change. $e *eclare* his promise to -e as ertain as the fa t that he is (od. $e *i* these things for 0-raham -ecause =braham+s family woul* -ecome the people of (od. $e *oes these things for Christians -ecause they ha e -ecome the people of (od.

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'here is a goo* reason why 4hristians use the language of res ue. ,hen they trust 4hrist, they es ape the *e il>s power ($e-rews 261A<1E). 'here is no other way that ;o* will sa-e us. 'here is no other way for us to es ape from the punishment for our own e il *ee*s ($e-rews 263B Fomans C623). ;o* offers us hope -ecause he promises to sa-e us. $e as+s us to trust him. 3ut we cannot trust in something that seems uncertain to us. 'hat is why (od gi-es his promises. 'hat is also why he sometimes has use* oaths. $e wants us to +now that we an trust him ompletely. $e has *eclare* these things strongly so that we can -elie e strongly in him. 'he hope that ;o* offers can ne er *isappoint.

The an hor of hope

&#ebrews 3:$8'
0t the time of the 3i-le, the -est way to tra el long *istances was by boat. 3oats are Iuite safe in goo* weather. 3ut it is ery dangerous to try to tra el -y -oat *uring a storm. )f course, a storm may -egin *uring a Gourney. 'hen the sailors let *own an hors to try to +eep the -oat in a safe place. 'he anchors are hea y o-Gects, usually metal. 3y means of the anchors, the -oat lin+s to the soli* groun* that is un*er the sea. 'hat *escription of an anchor helps us to un*erstan* something a-out the nature of hope for 4hristians. )ur li es often seem uncertain an* unsafe, as -oats are in a storm. 3ut -oats can -e safe, e en *uring a storm, if their anchors hol* firmly to something soli*. 0n* when we link with (od2 we are safe, e en *uring terri-le trou-les. ,e are wea+, but he is strong. 'he onne tion -etween us an* ;o* is our hope. ,e e,pe t him to *o goo* things for us, -ecause we are his people. 'hat fact is enough to ma+e us strong, e en *uring the worst trou-les. ,e may not +now how or when he will act. ,e may not +now whether he will rescue us *uring this life or not. 3ut we know that, in the en*, he will not disappoint us. $e will ta+e us to our home in hea en, an* then our trou-les will en*. $e has prepare* a place for us there, where this worl*>s cruelty cannot hurt us. 0nchors are not always successful. 'hey only reach the surfa e of the roc+s un*er the sea. 3ut what 9esus *i* for us is -etter than that. $e has pro i*e* our connection to ;o*. 0n* that is not Aust a surfa e onne tion. )ur connection reaches right into the most holy pla e, where ;o* is. )ur connection reaches there -ecause %esus went there. $e went beyond the urtain that separate* the most holy place from the rest of the temple (;o*>s house) 1 $e-rews ?612. !eople coul* not go there, -ut there was an e@ception for the chief priest ($e-rews ?6D). 0n* %esus is our hief priest. 'hat is why 4hristian hope is sure and ertain.

!here %esus went

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,hen %oses originally -uilt ;o*>s house, it was a tent. 9ust a urtain (a wall of cloth) separate* ;o* from his people. 'here ha* to -e something to separate ;o* from the people. ;o* is holy an* perfect. !eople are guilty of sin (-a* an* wrong *ee*s). Sinful people cannot li e with such a holy ;o*. .f nothing separate* them from ;o*, they woul* certainly *ie (:e iticus 1C62B (um-ers A620B (um-ers 186D).

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.n the centuries afterwar*s, people ma*e the separation -etween themsel es an* ;o* stronger. ,hen they re-uilt ;o*>s house, it was the -uil*ing calle* the temple. 0n* the walls of the temple were stone, not cloth. .t ha* outer areas with gates, more walls an* rooms for guar*s. .n the en*, there were many outer areas for *ifferent +in*s of people. 3ut insi*e the temple, it was still a urtain that finally separate* people from ;o*. )nly the hief priest e er went -eyon* that curtain. 0n* he only went into ;o*>s most holy place on one *ay each year. 0s our chief priest, %esus went there. $e offere* his own -loo* to ;o*, so that ;o* woul* forgi e his people>s sin. 'hat *i* not happen in ;o*>s house on this earth. 3ut that -uil*ing was only a copy of the real thing, which is in hea-en ($e-rews ?62A). 9esus went there ahead of us. 'hat surprises us ery much. ,e woul* not e@pect to enter such a holy and wonderful place. 3ut, after ;o* forgi es our sins, we an enter it. 'he author of $e-rews insists that we may *o so ($e-rews 1061?<22). 'his is possi-le only be ause %esus died for us. 0t his *eath, 9esus ompleted the work to free us from our sin. ,e can see that from an astonishing fact that appears in %ar+ 1E638. 0t the moment when 9esus *ie*, the urtain in the temple tore in two. 'hat separation -etween ;o* an* people was no longer necessary. 0n* so ;o* remo e* it. Since $e-rews E6C, the author has wante* to teach us a-out ?el hi@edek. 'he author has alrea*y mentione* him twice. 3ut now, at last, the time is right. So in chapter D we shall stu*y a-out %elchiJe*e+.

#ebrews hapter 5
=bout ?el hi@edek
&#ebrews 5:$7*'
;o* ga e the rules for the priests> wor+ to %oses. 0n* %oses appointe* his -rother, 0aron, to -e .srael>s chief priest. 3ut 0aron is not the first priest in the 3i-le. Se eral centuries earlier, ?el hi@edek ser e* ;o* as his priest. You can rea* the account in (enesis $/:$57*9. 0n* it woul* -e goo* to *o that now. 'he passage is short, -ut it is important. !salm 1106A says that Christ is a priest like ?el hi@edek. =braham was a peaceful man. ,e *o not suppose that he fought many -attles. 3ut he ha* taught his ser ants to fight (;enesis 1A61A), pro-a-ly -ecause so many e il people li e* near him. 0-raham>s ser ants ha* to -e a-le to *efen* themsel es. 3ut there was one occasion when 0-raham le* his ser ants in a -attle. #our powerful +ings from another region ha* entere* the country with their armies. 'hey won se eral -attles there, inclu*ing one against So*om, where :ot (a relati e of 0-raham) li e*. 0n* they too+ away :ot as a prisoner. 0-raham consi*ere* that it was his *uty to rescue :ot. So he le* his ser ants an* they attac+e* the +ings -y night. 'he -attle was a complete success. 0-raham rescue* :ot. 0n* 0-raham also gaine* many -aluable things from the -attle. 3y an ancient law, the winner of a -attle owne* e erything that he too+. 0s 0-raham returne*, %elchiJe*e+ met him. 0n* then ?el hi@edek blessed =braham, as ;o* himself ha* *one se eral times to 0-raham. 3y =-lesse*>, we mean that he *eclare* ;o*>s goo*ness to 0-raham. 0-raham an* %elchiJe*e+ ate together. 'hat was a simple way to show frien*ship. 3ut as %elchiJe*e+ was ;o*>s priest, that meal also showe* 0-raham>s frien*ship with ;o*. 0-raham ha* recei e* many things from the -attle. 0n* he wante* to e@press that they all -elonge* to ;o*. So 0-raham counte* a tenth part &$9C' of e erything. $e ga e that part to %elchiJe*e+ as ;o*>s priest. 0n* %elchiJe*e+ accepte* it on ;o*>s -ehalf.

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:i+e 4hrist, %elchiJe*e+ was -oth a priest and a king. %elchiJe*e+ was the +ing of Salem. Salem means =pea e>B it is an ancient name for 9erusalem. 4hrist is also calle* =the prince of peace> (.saiah ?6C). %elchiJe*e+>s name means =+ing of righteousness>. Dighteousness means complete goo*ness. 0s a ser ant of ;o*, %elchiJe*e+ *esire* that his rule woul* -e completely goo*. 3ut of course, only the rule of 4hrist, ;o*>s Son, will really -e completely goo*.

?el hi@edek: without father or mother

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'his is not a *escription of %elchiJe*e+. .t is a *escription of the 3i-le>s report about %elchiJe*e+. .n other wor*s, we thin+ that %elchiJe*e+ ha* a father an* a mother, li+e e eryone else. $e pro-a-ly +new his family history. $e was -orn at some time an* he *ie* at the en* of his life. 3ut the Bible re ords none of these things, an* that surprises us. /specially, it surprises us in the 3oo+ of ;enesis. 'he author of ;enesis was ery careful to recor* these *etails a-out people who ser e* ;o*. 3ut he was also -ery areful not to re ord any of those things about ?el hi@edek (;enesis 1A61D<20). 'here is a secon* reason why this shoul* surprise us. %elchiJe*e+ was a priest. 0n* 1srael+s priests had to know about their families. 'he father of a priest ha* to -e from the family of =aron. 'he priest>s mother ha* to -e 9ewish (from the families of 0-raham, .saac an* 9aco-). .n /Jra 26C1<C3, some priests coul* not carry out their *uties -ecause they ha* lost their family recor*s. 3ut %elchiJe*e+ ha* to -e *ifferent -ecause, -y means of him, (od was tea hing us about his Son. %elchiJe*e+ was a priest be ause (od had appointed him2 and not be ause of his human family. 0n* that is true a-out Christ as well. ,e can rea* a-out 4hrist>s human family in %atthew 161<1D, :u+e 3623<38 an* $e-rews D613<1A. 3ut Christ was not a priest be ause of that family. $e is our chief priest be ause (od appointed him. 'here is no re ord of ?el hi@edek+s death. So there is no recor* of the en* of his wor+ as a priest. 0n* that teaches us something a-out 4hrist, too. ,e +now a-out Christ+s death. 3ut that was not the en* of his wor+ as our chief priest. $e -ecame ali e againB an* he always li-es, to pray for us, as our hief priest ($e-rews D62A<2E).

=braham+s tithe
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'he passage a-out %elchiJe*e+ (;enesis 1A618<20) is the first place where the 3i-le mentions a priest. 0n* it is also the first place where the 3i-le mentions a tithe. .n the 3i-le>s original languages, the wor* =tithe> is the same wor* as = tenth>. 'hat is -ecause the tithe was the tenth part (or 10L) of something. ;eople ounted a tenth part of their in ome2 and they ga-e it to (od. #or e@ample, someone who +ept sheep woul* count his young animals. 0n* he woul* separate the tenth sheep that he counte* for ;o*. $e ga e that sheep to ;o*, whether it was a goo* one or not (:e iticus 2D632<33). ,e thin+ that the custom to gi e tithes alrea*y e@iste* -efore the time of 0-raham. 'here is e i*ence that people in many ancient countries pai* tithes for their false religions. 3ut 0-raham>s gift is important to us, -ecause =braham ga-e his tithe. 0n* he ga e it for the real (od. 3y his tithe, 0-raham recognise* that ?el hi@edek really was a priest of the real ;o*. So 0-raham recognise* %elchiJe*e+>s importance. 0nyone who ser es ;o* is important in ;o*>s opinion. 3ut his priests were especially important -ecause of the special, sacre* *uties that they carrie* out.

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%elchiJe*e+ was e en more important than .srael>s priests -ecause he a ted as priest to =braham. .srael>s priests woul* come from 0-raham>s future family, so they were less important than 0-raham. 3ut =braham 1 an* therefore his future family 1 ser-ed (od by means of ?el hi@edek. %elchiJe*e+ was ery important for another reason, too. 3y the things that he *i* as priest. ?el hi@edek tea hes us about (od+s Son. ,e gi e honour to Christ as our great hief priest. 0n* 4hrist is e en more important than 0-raham (9ohn 86E3<E8). =braham was great -ecause of the promises that ;o* ga e to him. 0n* ?el hi@edek was great -ecause he recei e* 0-raham>s tithe. 3ut Christ is e-en greater -ecause only -y him can we recei e a right relationship with ;o*. Christ alone is the perfe t priest. 0n* he alone carrie* out his *uties perfectly an* completely. 3y his *eath, we can +now that ;o* forgi es us.

Two kinds of priests

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'he author of the 3oo+ of $e-rews is writing a-out two *ifferent +in*s of priests. 'here were the priests who came from the tribe &family' of :e-i ($e-rews D6E). 0n* there was ?el hi@edek, who was a *ifferent +in* of priest ($e-rews D6C). %ost mo*ern rea*ers woul* only +now a-out the first of these. .srael>s priests all came from the family of =aron, which was part of the tri-e of :e i. )ther mem-ers of the tri-e of :e i (calle* :e ites) assiste* them in their *uties. ;o* tol* %oses to esta-lish these priests. 0n* the first priests were %oses> -rother 0aron, an* his sons. 0fterwar*s, all .srael>s priests came from that family. Some famous priests inclu*e /Je+iel, /li, 0nnas an* 4aiaphas. Mechariah an* his son 9ohn (usually calle* 9ohn the 3aptist) also -elonge* to this family. ;o* pro i*e* for the priests an* :e ites who ser e* him -y means of the tithe. / eryone in .srael ga e a tithe (a tenth or 10L of their income). 'his -ecame a ta@ in .srael. !eople from e ery tri-e in .srael pai* it to the :e ites. 0n* the :e ites pai* their own tithe to the priests. 0ll .srael>s tri-es ha* come from the family of 0-raham. So the people who paid the tithe were from 0-raham>s family. 0n* the priests who re ei-ed it were also from 0-raham>s family. 3ut ?el hi@edek was a *ifferent +in* of priest. $e was more ancient than them. 0n* he was greater than they were. / en 0-raham recognise* how great %elchiJe*e+ was. .srael>s priests all came from 0-raham>s family. 3ut when 0-raham pai* his own tithe, he pai* it to %elchiJe*e+. .t was to =braham that ;o* ma*e his promises. 3y means of 0-raham>s family, ;o* woul* show his +in*ness to people from e ery nation (;enesis 1263). &sually, ;o* himself *eclare* these things to 0-raham (;enesis 1261B ;enesis 126DB ;enesis 1361A<1EB ;enesis 1E61B ;enesis 1D61<2B ;enesis 2261C<18). 3ut on one occasion, this priest2 ?el hi@edek2 spoke on (od+s behalf (;enesis 1A618<20). %elchiJe*e+ -lesse* 0-raham. ,e only +now a-out two mem-ers of %elchiJe*e+>s group of priests. 'hey are ?el hi@edek himself, an* Christ. %elchiJe*e+>s wor+ as a priest helps us to un*erstan* the greatness of 4hrist>s wor+ as our priest. %elchiJe*e+ -lesse* 0-raham, who recei e* ;o*>s promises. 0n* 4hrist -lesses us, if we accept ;o*>s promises. 0-raham ga e honour to %elchiJe*e+ when 0-raham recognise* him as a priest. 0n* we gi e honour to 4hrist if we accept him as our priest.

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The blessings in (enesis

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'he <blessing+ means the words that someone uses to de lare (od+s goodness to another person. 'he -lessings in the 3oo+ of ;enesis are an important part of .srael>s history. So, Gust -efore his *eath, %a ob gathere* his $* sons in or*er to -less them. 'hese 12 sons are important men in .srael>s history. 'he 12 tri-es of .srael are the people who come from their 12 families. 3ut 9aco- was more important than his sons in -oth ;o*>s opinion an* theirs. 0n* so they recei e* his -lessing (;enesis A?61<28). 3ut 9aco- sai* that his father an* gran*father, 1saa and =braham, were greater men than him (;enesis AD6?). %a ob himself ery much wante* his father>s -lessing. $e e en -ought the right to it (;enesis 2E631<3A). 3ut that was not enough, so he cheate* to get it (;enesis 2D61<33). 9aco- cheate* 1 -ut .saac>s -lessing really was for him (;enesis 2D633B $e-rews 11620). 'he 3i-le *oes not recor* how =braham -lesse* .saac. !erhaps it *oes not nee* to say that. ;o* himself ha* *eclare* that .saac woul* recei e the -enefit of ;o*>s promises to 0-raham (;enesis 21612). 0-raham showe* -y his actions that he appro e* of .saac (;enesis 2A63C). 0 father is greater than his son. .saac was greater than 9aco-B an* 0-raham was greater than .saac. 3ut it was ?el hi@edek who blessed =braham. 0gain, the author of $e-rews astonishes us. ,e +now much a-out .srael>s priests. ,e +now har*ly anything a-out %elchiJe*e+. 3ut he was a greater priest than they were. $owe er, these facts shoul* not surprise us. ,e alrea*y +new that .srael>s system of priests was not perfect. .f it ha* -een perfect, then we woul* not nee* 4hrist ($e-rews D611). 3ecause their system was not perfect, Christ coul* not carry out his perfe t work -y their system. So there must -e another +in* of priest. 0n* we see that first in %elchiJe*e+B an* afterwar*s in Christ.

= matter of life and death

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'wo of 0aron>s sons died soon after they -ecame priests (:e iticus chapter 10). 'hey acte* in an unholy manner in front of ;o*. #ire came from the most holy place in ;o*>s house, an* it +ille* them. %oses warne* 0aron an* his other sons. 'hey must -e especially careful when they ser e* ;o* as priests. 'hey must *o e erything in a proper an* holy manner. )therwise, they woul* die too. 0fter that, there were many priests from 0aron>s family. Some were goo*, an* some were -a*. 3ut of course, they all died. 0n* so death -ecame part of the system. 'hat is why there ha* to -e so many priests ($e-rews D623). .n fact, a man coul* only -ecome chief priest after the death of his father, the pre ious chief priest. 3ut there is something *ifferent a-out the nature of a priest li+e %elchiJe*e+. %elchiJe*e+ coul* only ser e as 0-raham>s priest -ecause he (%elchiJe*e+) was ali-e at the same time as 0-raham. %elchiJe*e+>s life matters, -ecause he was a great priest. 3ut his *eath was not important enough for the 3i-le to recor* it. :ife, not *eath, was the nature of %elchiJe*e+>s wor+ as priest. 4hrist was a priest li+e %elchiJe*e+. 0n* we ha e e i*ence that Christ is ali-e (:u+e chapter 2A). 0lthough he *ie* once, he *i* not remain *ea* (0cts 262A<32). $e has life that can ne er en* ($e-rews D61C). $e is our li-ing priest, who constantly prays for us ($e-rews D62E).

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= greater priest than the priests from :e-i+s family

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:e-i was 0-raham>s great gran*son. .n other wor*s, :e i was the son of 9aco-, who was 0-raham>s gran*son. .t was the law in .srael that people must pay a tithe &$9C of their in ome' to the :e-ites. 'he :e ites came from the family of :e iB they inclu*e* .srael>s priests. 'he purpose of the tithe was to pay for the wor+ that priests an* :e ites *i* for ;o*. / eryone in .srael ha* to pay their tithe. So -y means of the tithe, e eryone ga e honour to the priests an* the :e ites who ser e* ;o*. 0n* =braham also paid his tithe. $e *i* it when :e i was yet un-orn. .n fact, 0-raham ha* no chil*ren yet. So he pai* his tithe on -ehalf of himself an* the future mem-ers of his family, in luding :e-i. .t was as if :e i was paying his own tithe. .n fact, it was as if 1srael+s priests were themsel-es paying a tithe. 'hey recei e* the tithes from .srael>s people. 3ut, -y means of 0-raham, they ha* foun* a priest who was greater than them. 0n* that priest, %elchiJe*e+, *eser e* the payment of their own tithe. %elchiJe*e+ only *eser e* such honour if he was a greater priest then them. .srael>s priests ha* the law that ;o* ga e to %oses. 3ut the law ma*e nothing perfect ($e-rews D61?). .ts purpose was to prepare people for what 4hrist woul* *o (;alatians 362A). 4hrist came to complete the law (%atthew E61D). "a i* wrote that 4hrist woul* -e a priest li+e %elchiJe*e+ (!salm 1106A). 0n* that statement shows us why %elchiJe*e+ ha* to -e greater than .srael>s priests. (one of .srael>s priests rule* as +ings. 3ut ?el hi@edek was both (od+s priest2 and (od+s king. 0n* so, -y him, we can see that Christ is both (od+s perfe t priest2 and (od+s perfe t king.

Christ2 the perfe t priest

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(od+s law is perfect (!salm 1?6D). 3ut as !aul wrote people must use it properly (1 'imothy 168). 'here are many people who *o not use ;o*>s law properly. 'hey imagine that they can achie e a right relationship with ;o* -y their own efforts. 'hey want to sa e themsel es. 0n* they see no purpose in 4hrist>s *eath. So really, they ha e not learne* the most important lesson that the law teaches. Only (od an sa-e us> 0n* he *oes it by means of Christ (;alatians 3621<2A). ;o* ga e his law -y means of %oses an* his -rother 0aron, .srael>s first chief priest. 0n* much of the law is a-out the work of the priests. 0aron>s family continue* to wor+ as priests for 1E00 years. 0n* perhaps some people thought that they nee*e* no other priest. 'hey ha* ;o*>s law. 'hey ha* the temple (;o*>s house). 'hey ha* the ceremonies an* holi*ays that ;o* ha* esta-lishe*. 0n* they ha* a family of priests (0aron>s family) that ;o* ha* appointe*. 3ut in !salm 1106A, "a i* wrote that there would be another priest. 'hat priest woul* -e a +ing, as well as a priest. $e woul* not -elong to 0aron>s family, -ut he woul* -e a priest li+e %elchiJe*e+. 'he first 4hristians taught that "a i* was a prophet (0cts 262?<30). 0 prophet is someone who tells people ;o*>s wor*s. So "a i* was writing a-out the future. $e was not using his imagination. $e was writing about Christ. 0n* people certainly *i* nee* another +in* of priest. 0aron>s family were carrying on a goo* wor+ when they ser e* ;o* as priests. 3y the law, they showe* people what is sin (wrong an* -a* things in ;o*>s opinion). 3y their ceremonies, they helpe* people. So that they coul* recognise 4hrist>s wor+. 'hey taught people a-out ;o*. 'hey ma*e it possi-le for people to ser e ;o*.

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$owe er, these things were not enough, -ecause sin still rule* people>s li es ($e-rews 1062). 'he priests coul* only enter a copy of the real holy place that is in hea en, not the real one ($e-rews ?623<2A). So their work was not perfe t. 3ut, 4hrist, our great chief priest, can free us from sin ompletely. $e offere* his own -loo* (his *eath) to ;o* the #ather in hea en ($e-rews ?611<12). 0n* what he *i* was perfe t. $e *ie* on e, to free us from sin for all time ($e-rews ?62E<28).

!hen (od+s law hanges

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,hen there is a *ifferent +in* of priest, (od+s law hanges too. 'hat must -e correct, -ecause ;o*>s law inclu*es the arrangements for the priests. .t e@plains how to appoint the priests. 0n* it *escri-es the wor+ that the priests must *o. Such a change happene* in the past, at the time of ?oses and =aron. ,hen ;o* ga e the law to .srael, he also appointe* .srael>s priests. 3oth e ents happene* at a-out the same time. 'hat *oes not mean that the moral law ha* change*. 'he moral law means the law a-out what is goo* or -a*. ,hat ;o* consi*ers to -e right an* goo* is always right an* goo*. 'hat ne er changes. ,hat change* was the law about how people should worship (gi e honour to) (od. ;o*>s law taught the people to +now ;o* -etter. ,hen people +now ;o* -etter, they shoul* worship him in a -etter manner. !eople nee*e* the priests in or*er to worship ;o* in a proper manner. So when ;o* ga e them the law, he also ga e them priests. 0n* now, a hange has happened again. ,e ha e a new hief priest, 9esus 4hrist. $e *oes not -elong to the family of 0aron, li+e .srael>s priests. 3ut ;o* has appointe* him -y means of an e en more ancient rule. 4hrist is a priest li+e %elchiJe*e+, who ser e* ;o* on 0-raham>s -ehalf. 0n* that means that there must -e a change in the law. 4hrist has ma*e it possi-le for us to worship (od in a new and better way ($e-rews D61?, $e-rews 1061?<20). ,e can come nearer to ;o* than was e er possi-le -efore ($e-rews 10622). ;o* has forgi en our sins (the wrong things that we ha e *one against him). 0n* he has gi en us a right relationship with him. 4hrist has *one what %oses> law coul* not *o. 0n* it is Christ who makes perfe t our relationship with ;o* ($e-rews 116A0B $e-rews 1262).

%esus2 from the tribe of %udah

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9aco- (also calle* .srael) ha* $* sons. 'he family of each son increase* to -ecome a large group of people, calle* a tribe. So those families -ecame the $* tribes of 1srael. /ach tri-e was important for a *ifferent reason. #or e@ample, .srael>s +ings came from the tri-e of %udah. 0n* its priests came from the tri-e of :e-i. 9esus -elonge* to the tribe of %udah. ,e can see that fact in his family recor*s (See %atthew 161<1C an* :u+e 3623<38. %atthew 162 an* :u+e 3633 -oth mention 9u*ah). )r we can rea* it in the )l* 'estament (the 3? ol*er -oo+s in the 3i-le) 1 see ;enesis A?610 an* .saiah 1161 (9esse -elonge* to the tri-e of 9u*ah). 'hose erses may not -e easy to un*erstan*. 3ut they show that Christ had to ome from the tribe of %udah. 3ut .srael>s priests had to ome from the tribe of :e-i. 'hey were the male mem-ers of =aron+s family, an* 0aron -elonge* to that tri-e. ;o* showe* the people that he ha* chosen that tri-e to ser e him ((um-ers chapter 1D). 0n* he separate* them to carry out their special *uties for him ((um-ers 18621<2?),

%(

So no-o*y from the tri-e of 9u*ah coul* e er -e a priest, e@cept 4hrist only. 0n* 4hrist ha* to -e a priest in or*er to carry out his special wor+ for ;o*. 3ut he ould not be a priest by the laws that ?oses ga-e. 4hrist was from the tri-e of 9u*ah, not of :e i. So 4hrist ha* to -e a priest -y some other rule. 0n* there was such a rule. ?el hi@edek was a priest although he was not from the tribe of :e-i> 0n* %elchiJe*e+ was a greater priest than anyone from 0aron>s family. .t was by that same rule that (od appointed Christ to -e our chief priest. 0n* Christ is an e-en greater priest than ?el hi@edek. %elchiJe*e+ is only important for us -ecause, -y him, ;o* has taught us a-out 4hrist.

Think about Christ

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$ere is some goo* a* ice if the facts a-out 4hrist e er seem *ifficult to un*erstan*. !e should think about Christ. ,e shoul* thin+ a-out his life an* his *eath. ,e shoul* thin+ a-out how he -ecame ali e again after his *eath. 0n* we shoul* thin+ a-out the goo* things that ;o* has *one for us -y means of 4hrist. 'he author of $e-rews has -een e@plaining a-out %elchiJe*e+, an* a-out his connection with 4hrist>s wor+ as a priest. #ew 4hristians woul* consi*er that lesson to -e easy to un*erstan*. 3ut we will un*erstan* the lesson much more clearly if we think about Christ. ,e +now that Christ has a ted as our priest. ,e +now it -ecause he died as a sa rifi e for our sins. 0 sacrifice is a gift that ;o* consi*ers alua-le. $ere, it is the -loo* of his own Son. )ur sins are the -a* an* wrong things that we *o against ;o*. .t is the priest+s duty to offer the sa rifi e on another person>s -ehalf. So Christ is both our priest2 and our sa rifi e. ,e +now that 4hrist was not a priest -y the law that %oses ga e. 4hrist *i* not -elong to the family of 0aron. 3ut %elchiJe*e+ was also a priest who *i* not -elong to 0aron>s family. So, Christ was a priest like ?el hi@edek. 0n* we see that Christ has a life that an ne-er end. $e *ie*, -ut he *i* not remain *ea*. $e has o ercome the power of *eath an* hell. So he is a-le to ser e as our priest2 both now and always. .t was not men who appointe* 4hrist to -e priest. 0n* he *i* not appoint himself. .t was (od the )ather who *i* it. 0n* he *i* it -y the wor*s that we rea* in !salm 1106A. $e appointe* 4hrist to -e both priest and king.

The flesh is weak

&#ebrews 5:$6'
.t woul* -e easy to imagine that the author of $e-rews D618<1? *isli+e* (od+s law. 3ut we can see from the rest of the -oo+ that, really, the author lo e* it. $e refers to it constantly. $e e@plains it ery carefully. $e consi*ers it ery important. So there must -e another e@planation for these erses. 0n* we fin* that e@planation in the wor*s <fleshH an* <weak+. 'he first 4hristians li+e* to use those wor*s when they spo+e a-out the law. #or e@ample, we see them often in the 3oo+ of ;alatians. =#lesh> is the wor* for the soft parts of the human body6 the s+in, muscles, an* fat. 'hese parts last only for a ery short time after a person>s *eath. So the first 4hristians use the wor* =flesh> as a wor*<picture. 3y it, they emphasise* that people are weak. 0n* this *oes not mean the wea+ness of the -o*y. .t means that people onsider it hard to trust (od. !aul *escri-e* this wea+ness in Fomans D61A<2A. .t is a wea+ness in people>s min*s an* their spirits.

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'he author has use* a wor* for =flesh> in $e-rews D61C. Your translation of that erse pro-a-ly uses another wor*. 'he wor* *escri-es the comman* -y which mem-ers of 0aron>s family -ecame priests. 'he *uties passe* from each father to his sons. 'hey -ecame priests be ause of a human relationship, that is, -ecause of the =flesh>. 0n* flesh is weak. 3ut 4hrist *i* not -ecome a priest in a wea+ manner. So here in $e-rews D618, the author e@presses more clearly the i*ea that this ommand was weak. $e *oes not mean that anything was wrong with ;o*>s comman*. 3ut it -ecame wea+ -ecause of people+s rea tion to it. %any people care* a-out that rule ery much. 0n* they wante* to ha e priests who came from 0aron>s family. 3ut those people *i* not care whether their priests were goo* men or -a* men. Some priests *i* not want to please ;o*B they were only *oing a Go-. 3ut the priests> attitu*es *i* not seem important if they carrie* out all the ceremonies. 'hat is what people thought. 0n* they starte* to care more a-out ceremonies than they care* a-out ;o*. So the rules mattere* more to those people than ;o* *i*. 3ut it was not ;o*, or his law, that they lo e*. 'hey lo e* the traditions and the eremonies. ,hen they *i* those things, people felt important. Such attitu*es -elong to the fleshB in other wor*s, they are weak. 'hey are the attitu*es of people who are not trusting ;o*.

= better hope
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;o*>s law *i* not ma+e anything perfect -ecause that was not its purpose. )ne purpose of the law is to show people that they are definitely not perfe t. ;o* consi*ers their thoughts, wor*s an* actions to -e wrong. 'heir *esires, attitu*es an* feelings are constantly e il. See Fomans 36?< 20. So the law e@ists to tea h people about (od+s standards. 0n* therefore, it also teaches people a-out ;o*. 3y the law, we un*erstan* that (od is good and perfe t. 0n* we can see the nature of the relationship that he wants to ha e with his people. ;o* wante* that relationship to be lose. $e wante* to li e with his people. 3ut people are guilty of ery many wrong an* e il things. (o-o*y li es in the manner that ;o* consi*ers right (Fomans 3623). 0n* it is impossible for people, who are e il, to li e with the holy ;o*. So (od+s law separated (od from his people. $e li e* among them. 3ut he was separate from them. #or e@ample, a person coul* gi e a sacrifice (usually an animal) to ;o*B -ut he coul* not offer that sacrifice himself. .nstea*, a priest had to offer the sa rifi e on his behalf . Such laws ma*e it possi-le for people to ha e a relationship with ;o*, while he remaine* separate from them. Such arrangements were right an* proper. 0n* they continue* for many centuries. 3ut they were ne er (od+s perfe t plan. ;o* *i* not want to -e separate from people, whom he lo es (9ohn 361C). 0n* at the proper time, he sent his Son to esta-lish a new an* -etter relationship with them (;alatians A6AB $e-rews 1061?<20). 'he law constantly remin*e* people that this was ;o*>s plan. #or e@ample, the system of sacrifices showe* people that, one *ay, there would be a perfe t sa rifi e. 'hat sacrifice was not an animal, -ut the death of %esus Christ, ;o*>s Son (9ohn 163CB 1 9ohn A6?<10). 9esus> *eath gi es us a better hope. $ere, hope means something that is ertain. 0ll who trust 9esus recei e a close relationship with ;o*. 'hey confess their wrong an* e il *ee*s to him, an* he forgi es them. 'hey -elie e him, an* he gi es them the power to ser e him properly. 0n* when people *o these things, (od does not need to be separate from them any longer. 3y the law, only the chief priest coul* enter the most holy place ($e-rews ?6D). 3ut -ecause of 9esus> *eath, that place is open for all who trust him. See $e-rews C61?<20 an* $e-rews 1061?<22.

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The oath that appointed Christ as priest

&#ebrews 5:*97**'
)aths are spe ial2 serious de larations. Since ancient times, people ha e use* them whene er a matter is e@tremely serious. 0n* they are still important, e en in our mo*ern worl*. So still to*ay, a witness must ma+e an oath, in front of a Gu*ge, that his wor*s are completely true. 0n* many go ernment officials must ma+e an oath that they will carry out their *uties loyally. 'he 3i-le gi es two accounts of the eremony to appoint 1srael+s priests. /@o*us chapter 2? recor*s ;o*>s instructions a-out the ceremony. :e iticus chapter 8 recor*s what actually happene* at the ceremony. .t was a comple@ ceremony, an* each action *uring it seems to ha e special meaning. ,e might e@pect on such an important occasion that the new priests woul* ha e to ma+e an oath. 3ut in fact, there was no oath. 1srael+s priests be ame priests without an oath> 3ut !salm 1106A *eclares that 4hrist -ecame our great chief priest with an oath. 0n* it was (od the )ather who ma*e that oath. (o oath coul* e er -e stronger than the oath that ;o* ma+esH $ere is something that is a-solutely certain an* *efinite. .t can ne er change, e en as ;o* himself ne er changes. (od himself has de lared that Christ is our priest" 0ll this pro es the greatness of the o-enant that 4hrist esta-lishe* -y his *eath. 'he co enant means (od+s promises to us that establish our relationship with him. ;o* ma*e such promises in the past to .srael>s people. 3ut although he was loyal to them, they were not loyal to him. So, in 9eremiah 31631<32, ;o* promise* that he woul* ma+e a new o-enant. 0n* it woul* -e a -etter co enant (9eremiah 31633<3A). 3y it, ;o* woul* forgi e them. $is law (his wor*) woul* -e in their min*s an* hearts. 'hen, he woul* really -e their (odB an* they woul* really -e his people. 'hat is what ;o* *oes for people -y means of 4hrist. ,hen people in ite 4hrist into their li es, they Goin in that co enant. 'hen ;o*>s promises are for them. 0n* they ha e a real relationship with him.

%esus+ work as priest ne-er ends

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.srael>s system of priests laste* for a-out 1E00 years, so, of course, there ha* to -e many of them. ;o* pro i*e* for this when he appointe* a whole family (not Gust one person) to -e priests. 0ll the future male mem-ers of that family woul* -e priests. 'hat family was =aron+s family. 0n* *uring the centuries afterwar*s, 0aron>s family -ecame ery large. So, /Jra 263C<3? mentions A28? priests who returne* to 9u*ah from 3a-ylon. 0t the time of the first 4hristians, a-out 2A000 priests were li ing in 9erusalem. 0n* e en more priests li e* elsewhere. 'hey were all from 0aron>s family. 'he reason why a whole family nee*e* to -e priests was, of course, death. .t is ;o*>s enemy, the *e il, who has the power of *eath ($e-rews 261A). 0n* the *e il causes people to li e their whole li es as sla es -ecause of it ($e-rews 261E). )nly a priest who coul* o-er ome death woul* -e a-le to ser e ;o* in a perfect manner. 0n* %esus Christ was the only priest who *i* that. ,hen we +now a-out 9esus> wor+ as priest, we can un*erstan* -etter the reasons for his death. .t was necessary to offer a sacrifice to ;o* so that he can forgi e our sins (e il *ee*s). 0 sacrifice means a gift that ;o* consi*ers alua-le. 0n* the sacrifice that 9esus, our chief priest, offere* was his own blood. 'hat one sacrifice is enough for all time ($e-rews ?62C). $is wor+ to sa e us from our sins is omplete. 3ut 9esus> wor+ as our priest ne-er ends. $e is still our chief priest. $e is our priest in hea en. 'here, he has the place of greatest honour, on the right si*e of ;o* the #ather. 0n* there, as our priest, he speaks on our behalf.

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'hat is a won*erful fact. .f we are ;o*>s people, then (od is for us" (see Fomans 8631).

%esus inter edes for us

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.n the ancient worl*, people sometimes offere* their own sacrifices (gifts) to ;o*. 3ut the law change* when ;o* appointe* .srael>s first priests -y means of %oses ($e-rews D612). %oses taught that people must not offer their own sacrifices. .nstea*, they must ta+e them to the priests who woul* offer the sacrifices on their -ehalf (:e iticus chapters 1 to D). 'he purpose of that rule was to show that people annot sa-e themsel-es. 'hey cannot please ;o* -y their own efforts. !eople *o not e en ha e the right to approach ;o*. 0 priest must *o it on their -ehalf. (ow, our priest is %esus. 0n* we must approach ;o* -y means of him. ,e cannot sa e oursel es. 3ut %esus is able to sa-e us, an* he *oes it completely. $e is our perfect priest, who has offere* the perfect sacrifice. 'hat sacrifice was his own -loo*. 0n* -ecause of that, ;o* can forgi e e en the worst people. $e sa es them from the e il powers that controlle* their li es. $e sa es them from the *e il an* from *eath ($e-rews 261A). 0n* 9esus is always li ing. $e can ne er *ie again. So his work as priest on our behalf is permanent. 0 priest must ha e a closer relationship with ;o*. 0n* nobody is loser to (od the )ather than %esus is. .n hea en, 9esus has the place of greatest honour, on the right si*e of ;o* the #ather ($e-rews 861). 0n* there, he interce*es for us. 'he wor* =interce*es> means more than Gust =to pray>. .t means that Christ meets with (od the )ather in order to speak on our behalf. !aul uses this wor* again to e@press the same i*ea in Fomans 863A. 0n* !aul uses a similar wor* in Fomans 862C. Sometimes we are too wea+ e en to +now what we shoul* pray. 3ut then the $oly Spirit interce*es on our -ehalf. .t is won*erful to +now that 9esus is our priest. $e sa es us ompletely. $e interce*es for us ontinuously. 0n* he spea+s to his #ather, ;o*, on our -ehalf.

Iualities that our hief priest needs

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$ere, the author e@plains the Eualities that are ne essary for our hief priest. 'he author has alrea*y mentione* this su-Gect, in $e-rews E62. 'here, he wrote that the chief priest must -e a-le to deal gently with certain +in*s of sinners. 0ll people are sinners -ecause we all *o -a* an* wrong things against ;o*. So clearly, it is important that our chief priest can *eal with sinners. 3ut there are certain other Iualities that our chief priest must ha e. .n his relationship with ;o*, our chief priest must -e holy. 0n* that means holy -y ;o*>s stan*ar*s, not merely -y the stan*ar*s of other people. $is nature must -e perfect. .n his relationship with other people, our chief priest must -e without fault or blame. $is hara ter must -e perfect. .n his relationship with himself, our chief priest must e,amine his most se ret thoughts an* actions. 0n* he must chec+ that they are right, goo*, an* proper. $is ons ien e must -e perfect. 'hat is the chief priest whom we nee*. 3ut it is hard to find su h a hief priest. 'he chief priests from 0aron>s family learnt to *eal with sinners -ecause they themsel es were sinners. 3ut -ecause of that fact, they *i* not ha e the other Iualities that are necessary. 'hey coul* not say that their nature2 hara ter or ons ien e was perfect. 'hey coul* only carry on their *uties, an* wait for ;o* to sen* another kind of hief priest. 0n*, at the proper time, ;o* *i* appoint that perfect chief priest. #e is %esus Christ2 (od+s Son> 0n* he achie e* two things that .srael>s priest coul* not *o6

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(1) .n or*er to *o ;o*>s wor+, a chief priest ha* to separate himself from sinners. 'he ceremony to appoint him laste* for D *ays. "uring that time, the priest ha* to remain at ;o*>s house (:e iticus 8633<3E). So when he ser e* at ;o*>s house, the chief priest was separate from sinners. 3ut of course, he coul* not -e completely separate, -ecause he himself was a sinner. "uring his life on earth, 9esus li e* among sinners. 3ut he *i* not Goin in their wrong *ee*s. $e *i* not *o anything that is against ;o*>s law. So he was not a sinner. 0n* when 9esus entere* hea en to *o his wor+ as priest, he really was separate from sinners. (o sinner can enter that place unless ;o* has forgi en that person. (2) 'he chief priest ha* to enter the most holy place in ;o*>s house. 0n* there he ha* to carry out his most sacre* *uties in front of (od (:e iticus chapter 1C). 3ut of course, (od does not li-e in a house on this earth . / en the highest hea en cannot contain him (2 4hronicles C618). So, to perform this *uty properly, the chief priest ha* to pass through the hea-ens ($e-rews A61A). .srael>s priests coul* not *o thatH )nly (od+s Son, whose proper place is at the right si*e of ;o* the #ather, can ser e ;o* there ($e-rews 861<2). !e need %esus to be our hief priest> (o other chief priest ha* those Iualities. (o other chief priest coul* *o those things.

The most important e-ents

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Some things are so important that they must happen often. #or e@ample, the priests in ;o*>s temple (;o*>s house) in 9erusalem ha* to offer sacrifices daily. 'here were sacrifices each morning an* each e ening. 'here were also special sacrifices each Sa--ath (Satur*ay) an* on the sacre* holi*ays. You can rea* the rules a-out these sacrifices in (um-ers chapters 28 an* 2?. 'he fire that -urnt the sacrifices ne er went out (:e iticus C613). 'hese sacrifices were animals that the priests offere* to ;o*. 'hey offere* some sacrifices for their own sins. 0n* they offere* some sacrifices on behalf of the people. 'he sacrifices ha* to -e continuous -ecause people>s sins are continuous. =Sin> means the -a* an* wrong things that we *o against ;o*. 0n* ;o* consi*ers sin to -e a ery serious matter. Sin ruins the relationship -etween people an* ;o* (.saiah E?61<2). Sacrifice was the metho* that ;o* chose to show people how to ha e a relationship with him. !eople shoul* *ie -ecause of their sin. 3ut ;o* allowe* an innocent animal to *ie instea*. 0n* -y that means, people coul* ser e ;o*. $owe er, ;o* ne er inten*e* that arrangement to -e permanent. Some things are so important that they an only e-er happen on e. 'he most important e-ent that has e er happene* is the death of %esus, ;o*>s Son. $e *ie* as a sacrifice for the sins of e eryone who trusts him. 0s our priest, he offere* his own -loo* to ;o* his #ather, in hea en. ;o* accepte* 9esus> sacrifice. 0n* so he forgi es the sins of e eryone who in ites him into their li es. 9esus *ie* once only. 3ut by that one e-ent2 he has destroyed the power of sin2 death2 and the de-il ($e-rews 261AB $e-rews ?62C).

The oath is stronger than the law

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;o* ga e his law to show people how they coul* ha e a relationship with him.

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So the law appointe* priests. 'hat shows people that no-o*y can achie e a right relationship with ;o* -y their own efforts. 'hey must ha e a priest who will spea+ to ;o* on their -ehalf. 0n* now, the priest that ;o* has chosen for this purpose is his Son, 9esus. 0lso, the law appointe* men who were weak to -e those priests. 'hey were wea+ -ecause of the -a* an* wrong things that are in people>s li es. 'hat shows that e eryone has *one wrong things against ;o*. 3ut now ;o* has appointe* 9esus to -e our priest. 0n* he ne er *i* anything that ;o* consi*ers wrong ($e-rews A61E). 3ut the law appointe* men to -e priests. 0n* that shows clearly that ;o* wants to ha e a relationship with people. 0n* he wants to esta-lish this relationship -y means of a man. 9esus is ;o*>s Son. 3ut he -ecame a man so that men, women an* chil*ren can ha e a right relationship with ;o*. ;o* *i* not use his law to appoint 9esus as our chief priest. $e use* something that was stronger than law6 his oath. $is oath is his serious *eclarationB you can rea* it in !salm 1106A. 'he law showe* people how to ha e a right relationship with ;o*. 3ut the oath ma*e it possi-le for people to +now that relationship, -ecause the oath appointe* 9esus as priest. 9esus has always -een perfect, -ecause he is ;o*>s Son. 3ut he -ecame the perfe t priest. $is sacrifice was his own death on the ross. 0n* that ma*e it possi-le for ;o* to forgi e people. 'hey recei e a relationship with him be ause of %esus+ work, not -ecause of their own efforts. 0n* 9esus will always -e their hief priest.

#ebrews hapter 6
= simpler e,planation of %esus+ work as priest
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'he author of $e-rews wante* his rea*ers to remem-er what he ha* taught them. So he ga e this simpler e@planation. ,e nee* a hief priest who is perfe t in e ery way ($e-rews D62C). 0n* he must offer the perfe t sa rifi e, so that ;o* will forgi e our e il *ee*s ($e-rews D62D). (0 sacrifice means a gift that ;o* consi*ers alua-le.) 'his has alrea*y happene*, -ecause %esus Christ is our hief priest. 0n* the sacrifice that he offere* was his own death. 9esus *i* not ser e as priest in the temple (;o*>s house) that was on this earth. .nstea*, he ser es at the holy pla e that is in hea-en. 'hat is the real house of ;o* that ;o* esta-lishe*. .t is the place where he can li e with his people. 'he author of $e-rews calls that place the =tent>. .t will not remain in the same place always. .n the future, it will come *own onto the new earth. ;o* will always li e with his people there (Fe elation 2163). ,hen ;o* the #ather accepte* 9esus> sacrifice, something astonishing happene*. %esus sat down> 3ut no priest e er sat *own in the holy rooms of the temple in 9erusalem. 'here were no chairs for the priests in the temple. !riests only e er entere* to carry out a particular tas+. 'hey remaine* in that -uil*ing only while they *i* that tas+. 'hen they left at once. / en the chief priest *i* not ha e a permanent place in ;o*>s house on this earth. 3ut it is *ifferent for ;o*>s Son, our chief priest, in hea en. ;salm $$9:/ appoints %esus to be our priest> 0n* in the same !salm, (od in-ites him to sit down (!salm 11061). $e *i* that when his sacrifice was complete ($e-rews 163B $e-rews 10612). 'hat shows that (od the )ather has a epted %esus+ sa rifi e. 9esus sits on the right si*e of the #ather. 'hat is, he sits in the most important place in hea en.

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!hat did %esus offerB

&#ebrews 6:.'
'he author remin*s us a-out something that he wrote in an earlier chapter. 1t is the priest+s duty to offer gifts and sa rifi es to (od ($e-rews E61). So =this> chief priest, that is, %esus, must also offer something to ;o*. 9esus *oes not offer the same gifts that .srael>s priests offere* ($e-rews 86A). 'he author will e@plain what 9esus offere* in $e-rews ?611<12. $e offere* his own blood, after he *ie* on the cross. 3ut first, the author e@plains how .srael>s priests ser e* ;o*. ,e shoul* try to un*erstan* how .srael>s priests ser e* ;o*. 'hen we shall un*erstan* -etter how 9esus ser es as our chief priest. ;o* esta-lishe* a relationship with .srael>s people an* he ma*e promises to them. 3ecause of this relationship, they ga e sa rifi es to ;o* (:e iticus chapters 1 to D). 'he sacrifices were animals an* -ir*s that the people -rought to the temple (;o*>s house) in 9erusalem. 3ut the people coul* not offer their own gifts to ;o*. 'hey han*e* the gifts o er to the priests, who offere* them to ;o* on -ehalf of the people. Sacrifices were necessary -ecause of sin ($e-rews E61B $e-rews D62D). =Sin> means the -a* an* wrong things that people *o against ;o*. 0lthough .srael>s people were guilty of sin, the sacrifices ma*e it possi-le for them to gi e honour to ;o*. 3ut those sa rifi es ould not free people from their sins ($e-rews 106A). .n fact, they remin*e* people a-out their sin ($e-rews 1063). ,hat people nee*e* was a new and better relationship with (od. ;o* ha* alrea*y promise* that he woul* gi e people that relationship ($e-rews 868<12). 0n* ;o* *i* it, by the blood of %esus ($e-rews 1061?<22).

Our priest in hea-en: %esus

&#ebrews 6:/'
,hile 9esus li e* on earth, he respecte* the work of 1srael+s priests (%ar+ 16AAB :u+e 1D61A). $e ne er entere* the inner parts of the temple (;o*>s house in 9erusalem), which were only for the priests. $e ne er trie* to carry out the wor+ of a priest there. 0n* there was no reason for him to act as a priest. 'here were alrea*y priests who offere* people>s gifts at the temple in 9erusalem. ;o* *oes not *o anything that is in ain or without a proper purpose. $e *i* not appoint his Son, 9esus, to ser e as a priest on this earth. ,e *i* not nee* 9esus to act as our priest on earth. #e is our priest in hea-en, in the holiest place. .t is there that he offere* his own -loo* to ;o* the #ather ($e-rews ?62A). .t is there that he prays for us ($e-rews D62E). That is where we need our great hief priest to be> 0n* that is where 9esus is ($e-rews 861). 'he gifts that .srael>s priests offere* were animals, -ir*s, an* grain. 'he priests e@amine* each gift carefully, to chec+ that nothing was wrong with it. ;o* *eser es the best gifts that this worl* has to offer. .srael>s priests were gi ing gifts from this world. 3ut this worl*, an* the things in it, cannot last always. :i+e the system of priests that offere* its gifts, this worl* will ha e an en*. (ow, (od has appointed %esus to be our priest in hea en. 3ecause of 9esus> wor+ as priest, ;o* has esta-lishe* a new +in* of relationship with his people ($e-rews 868). 'hat relationship will ne er en*. .t will last always. 0n* we can ha e that relationship -ecause of the pre ious gift that %esus offered to (od the )ather. 'hat gift was his own blood ($e-rews ?61AB $e-rews 13620).

&&

The taberna le
&#ebrews 6:0'
.n /@o*us chapters 2E to 2D, ;o* tol* %oses to -uil* the holy tent calle* the taberna le, an* its furniture. 'he ta-ernacle was the place where .srael>s priests ser e* ;o*. 0 few centuries afterwar*s, Solomon -uilt the -uil*ing calle* the temple for the same purpose. ;o* *i* not allow %oses to choose his own *esign for the ta-ernacle. .nstea*, (od showed it to ?oses while %oses was on the mountain calle* Sinai. 0n* ;o* warne* %oses on se eral occasions. %oses must follow e,a tly the plan an* the *esign that ;o* ha* shown to him (/@o*us 2E6?, 2E6A0, 2C630 an* 2D68). 'he author of $e-rews e@plains why %oses ha* to follow these instructions so carefully. 3efore %oses, there ha* ne er -een a ta-ernacle where ;o*>s priests ser e* him on this earth. 3ut %oses was not -uil*ing something that was completely new. .nstea*, ;o* was telling %oses to -uil* a opy of something that already e,isted in hea-en. 'hat shoul* not surprise us. ,e often call the ta-ernacle or the temple =the house of ;o*>. 3ut ;o* *oes not li e in a -uil*ing that men ma+e (2 4hronicles C618B $e-rews 862). #is real home is in hea-en 1 in fact, it is abo-e the hea-ens ($e-rews A61AB $e-rews D62C). 'he ta-ernacle that %oses -uilt was won*erful. .ts *esign teaches us many things a-out ;o*B although its lessons are not always easy to un*erstan*. 'he author of $e-rews will teach some of those lessons in chapter ?. 3ut we shoul* always remem-er this fact. %esus+ work as priest is mu h more e, ellent than anything that 1srael+s priests a hie-ed> 'hey ser e* ;o* at the ta-ernacle on earth. 'hat ta-ernacle was a copy on earth of the real ta-ernacle, which is in hea en. 3ut %esus ser-es in the real holy pla e2 abo-e the hea-ens2 on the right si*e of ;o* the #ather.

= better o-enant
&#ebrews 6:3'
'he < o-enant+ was an ancient +in* of peace agreement. .t showe* that enemies ha* -ecome frien*s. )r, it showe* that a war, or a serious argument, ha* en*e*. ,hen the two si*es ha* ma*e a co enant, there woul* -e peace. 'here are many e@amples of co enants in the 3i-le. #or e@ample, 9aco- ma*e a co enant with :a-an in ;enesis 316AA<E3. 'he inha-itants of ;i-eon ma*e a co enant with .srael in 9oshua chapter ?. 3ut the most important o-enants in the Bible are between (od and his people (see, for e@ample, 9oshua 2A622<2D an* 2 Kings 2361<3). ;romises were an essential part of e ery co enant. ,e can see that in the a-o e e@amples. 3ut here, there is something unusual a-out the co enant -etween ;o* an* his people. ,hen nations ma*e co enants, the wea+er nation ma*e greater promises. #or e@ample, in 2 Kings 36A, the +ing of %oa- ha* to pay a ery e@pensi e ta@ to the +ing of .srael. .t was the price of peace. $owe er, when ;o* ma+es a co enant, he ma+es the greater promises. $is people promise to lo e him an* to o-ey him. 3ut (od promises to hange their li-es ompletely. $e forgi es their e il *ee*s. $e ma+es them free. $e e en a*opts them as his sons an* *aughtersH (See ;alatians A6A<D an* 1 !eter 26A<10). 'he me*iator is the person who arranges the co enant. 0n* %esus is the mediator of the o-enant -etween ;o* an* his people. ,hen he li e* on earth, he spo+e to us on -ehalf of ;o* the #ather (9ohn 126A?<E0). 0n* now, in hea en, he spea+s to ;o* the #ather on our -ehalf ($e-rews D62E). So 9esus is the chief priest of the new co enant -etween ;o* an* his people.

&'

!hy was the new o-enant ne essaryB

&#ebrews 6:5'
.n $e-rews 868<12, the author will copy the wor*s from %eremiah .$:.$7./. 'hat passage mentions two co enants (peace agreements) -etween ;o* an* his people. 'he first co enant was (od+s agreement with the people that ?oses led. ;o* lo e* them, an* he sa e* them from their *ifficult li es as sla es in /gypt. ;o* wante* them, an* their families, to ser e him always. $e appointe* priests, an* he ga e them his law. $e esta-lishe* his ta-ernacle (the tent that was ;o*>s house) among them. $e promise* that they woul* recei e the country calle* 4anaan as their permanent possession. ,e ha e alrea*y stu*ie* what happene* to those people. 0lthough %oses le* them, they were not loyal to (od. 'hey *i* not lo e him an* they *i* not o-ey him ($e-rews 361C<1?). So they *i* not enter 4anaan, an* their chil*ren recei e* the -enefit of ;o*>s promises instea*. 9eremiah wrote his -oo+ a-out ?00 years after %oses li e*. 3ut the situation *uring 9eremiah>s life was similar. .srael>s people were not loyal to (od. 0n* they *i* not care a-out ;o*>s co enant with .srael. .t was a terri-le situation. 'hat is why (od promised a new o-enant. $e wante* to ha e a new kind of relationship with his people. 'hey woul* genuinely +now him as their ;o*. 0n* then they really woul* -e ;o*>s own people. 'hey woul* o-ey him, -ecause his law woul* -e in their min*s. 0n* they woul* lo e him, -ecause his law woul* -e in their hearts. 0n* ;o* woul* forgi e all the wrong things that they ha* *one against him. 'his new co enant is the relationship that (od has with people be ause of %esus . 'hey ha e confesse* their e il *ee*s to him. 0n* they ha e in ite* him into their li es. So now they are ;o*>s people. 0n* (od+s promises are for them.

The meaning of <the New Testament+

&#ebrews 6:6'
'his erse is the reason why the -oo+s a-out 9esus an* the first 4hristians are calle* the <New Testament+. 'hose wor*s are another translation of <new o-enant+, which appears in most /nglish 3i-les. 0 co enant really means a pea e agreement. 3ut the 3i-le often uses the wor* =co enant> to mean its promises, or the relationship that it -rings a-out. :ater, there was another meaning6 the re ord of those promises. 0n* that was why, a-out 1E0 years after 9esus> *eath, 4hristians -egan to call those -oo+s =the (ew 'estament>. 'hose -oo+s contain our recor* of the promises that ;o* ga e -y 9esus. 3ut it was 9eremiah who originally use* the wor*s =new co enant>. $e-rews 868<12 contains a copy of %eremiah .$:.$7./. .n fact, that passage is not 9eremiah>s own wor*s. ;o* tol* 9eremiah to write it. 'he meaning of 9eremiah>s original passage was that ;o* woul* esta-lish a new and better relationship with his people. .t was a promise that brought omfort at a terri-le time in .srael>s history. :ong -efore 9eremiah, the nation ha* *i i*e* into the two parts calle* .srael an* 9u*ah, which 9eremiah mentions. 3ut the rulers in -oth parts neglecte* their co enant with ;o*. 'hey refuse* to o-ey his laws. 'hey chose other go*s instea* of the real one. 0n* the people in -oth nations copie* their rulers> e il -eha iour. .n the en*, ;o* allowe* enemies to *estroy first .srael, an* afterwar*s 9u*ah. 9eremiah li e* at the en* of this perio*. /nemies were *estroying the whole country 1 -ut (od still ga-e a message of hope to his people. ;o* woul* esta-lish a new o-enant and a new relationship with his people. 0n* it woul* -e better than anything that ha* e@iste* -efore.

&8

!rong attitudes
&#ebrews 6:8'
$e-rews 86? is a translation of 9eremiah 31632. 'he co enant that ;o* ma*e with .srael means his promises to =braham (;alatians 361D). 'hat co enant was for the -enefit of 0-raham>s future family. 'hat was how .srael>s people recei e* the -enefit of it. 'hey were members of =braham+s family, so ;o* ha* ma*e those promises to them, too. 'he =fathers>> in the passage mean the people whom ?oses led out of /gypt. 'hey ha* -een sla es there, -ut ;o* ma*e them free. 'he author of $e-rews wrote a-out those people in $e-rews 36D<1?. The promises that (od ga-e to =braham were for them> 3ut their attitu*es were completely wrong. 'hey *i* not want to trust ;o*. 'hey *i* not want to ha e a relationship with him. So they ould not re ei-e the benefit of (od+s promises> 'hose people *i* not want to -e part of ;o*>s co enant. 'he translation in the ;ree+ language e@plains the result. ;o* woul* not gi e them any more attention. 3ut 9eremiah>s original wor*s emphasise ;o*>s lo e for them. ;o* was li+e a hus-an* to them. 3ut they were not loyal to him. (See also /Je+iel chapter 1C). .t was not only those people who ha* those wrong attitu*es. %any people who li e* in the centuries afterwar*s ha* the same wrong attitu*es. ;o* urge* them to change their min*s. 1f their fathers were e-il2 they should not beha-e like their fathers (/Je+iel chapter 18). 'hey shoul* -e loyal to ;o* an* then they woul* recei e the -enefit of his co enant with .srael. 3ut still, most people *i* not want to ser e ;o*. 'hat was the reason why enemies *estroye* .srael an* 9u*ah (2 Kings 1D6C<20B 2 4hronicles 3C61A<21). (od wanted to ha-e a relationship with those people> $e wante* to *o goo* things for them. 3ut they refuse* (See "euteronomy chapter 28).

#ow (od hanges li-es

&#ebrews 6:$9'
$e-rews 12618<21 *escri-es how ;o* originally ga e his law. .t is a frightening des ription. / en %oses was trem-ling -ecause of his fear. ;o* ga e his law then to people who did not want to obey him. $e wrote it on ta-lets (soli* -loc+s) of stone (/@o*us 3261E<1C). !erhaps he chose stone to show that his law ne er changes. 3ut stone -ecame a wor*<picture for the hearts &attitudes' of people who refuse to obey (od (/Je+iel 1161?). :i+e the stone, their attitu*es ne er change. ,e cannot change oursel es, -ut (od an hange us (%ar+ 1062D). ,e cannot ma+e oursel es into the people of ;o*, -ut (od an do it, -y his great +in*ness (1 !eter 26?<10). 0n* that is what (od did in his new co enant. 'hat is, the new relationship -etween people an* ;o*, that 9esus esta-lishe*. $e-rews 12622<2A *escri-es the new co enant, an* it is a wonderful des ription. ;o* has -rought a-out the +in* of relationship that he always wante* to ha e with his people. .t is the +in* of relationship where people lo-e him with their whole hearts ("euteronomy C6E). .n fact, they lo-e him with e ery part of themsel es. 0n* they show their lo-e for (od in all that they *o (%ar+ 12628<33). Such a relationship cannot -e something that we achie e -y human effort. )nly ;o* coul* achie e it, -y means of 9esus> *eath on the cross. 3ut we must ha e the right rea tion to his +in*ness. ,e must not refuse ;o*>s in itation ($e-rews 1262E). ,e must accept him into our hearts an* li es (9ohn 1A623).

&(

#ow do Christians know (odB

&#ebrews 6:$$'
0 4hristian is not, of course, someone who +nows e erything. )nly the prou*est people imagine that they ha e nothing to learn. ;o* is against those prou* people (9ames A6C). $e helps people who are hum-le. 'he author of $e-rews tells 4hristians that they shoul* -e ready to learn ($e-rews E612). ;o* will teach them as a father teaches his sons ($e-rews 126C<D). 'here is much to learn. 3ut here is a erse to encourage the person who wants a right relationship with ;o*. 'hat person *oes not nee* to +now e erything. $e, or she, nee*s to know (od. 0n* ;o* *eclares in this erse that ea h person an know him. .t *oes not matter whether a person is important or not. .t *oes not matter whether a person is rich or poor. )ther people>s opinions a-out that person *o not matter. ;o* wants ea h person to +now him. 0 person +nows ;o* when that person -egins their relationship with him. 0n* that happens as soon as the person in-ites (od into their life. ;o* ma+es a won*erful change in that person>s life. 9esus sai* that such a person is -orn again (9ohn 363<8). !aul *escri-e* such a person as a completely new person (2 4orinthians E61D). 0n* here, in $e-rews chapter 8, the author e@plains the change that ;o* has ma*e. ;o* has put his laws into that person>s min*. 0n* he has written them on that person>s heart ($e-rews 8611). ,hen ;o*>s law is in someone>s mind, that person will not forget it. 0n* when his law is on a person>s heart, that person will not neglect it. 'hey will not -e li+e the people who were not loyal to ;o* ($e-rews 86?). .nstea*, they will lo-e (od with all their hearts (%ar+ 1262?<30). 0n* they will want ;o* to teach them. ,hile they li e in this worl*, 4hristians still *o many wrong things. 'hey shoul* confess those things to ;o*, an* he will forgi e them (1 9ohn 16?). 3ut they must not allow those things to cause *espair. / ery 4hristian nee*s to *e elop in their relationship with ;o* ($e-rews E611<1A). 4hristians alrea*y +now ;o*. So this erse is true, e en in the present age. ;o* has alrea*y carrie* out a won*erful change in their li es. But what we know now2 is Aust the beginning> .n 1 4orinthians 13612, !aul wrote that, now, we only +now in part. 3ut it will -e *ifferent in the future age, when 4hrist returns. Then we shall know (od2 e-en as he knows us> ;o*, who -egan this goo* wor+ in us, will complete it (!hilippians 16C).

#ow (od forgi-es

&#ebrews 6:$*'
%any people feel fear when they hear a-out ;o*>s law. 0n* they are right to -e afrai*. ;o* has *eclare* his stan*ar*s for our li es. 3ut ;o* is perfect in e ery way. So it is clear that no-o*y can achie e those stan*ar*s. (o-o*y is perfect. !e are all guilty of many wrong things that are against ;o*>s law (Fomans 3623B Fomans 3610). 'hat might not matter if ;o* was not powerful. 3ut it is clear that (od is -ery powerful. .t is he who create* hea en an* earth. $e-rews 12618<21 *escri-es how ;o* ga e his law. 0n* e en %oses, ;o*>s ser ant, was afrai*. 0lso, it woul* not matter if ;o* was not our Gu*ge. )r, if there was no punishment for people who *o wrong things. 3ut the author of $e-rews warns us that punishment is ertain ($e-rews 263B $e-rews 1262E). 3ut ;o*>s *esire is not to punish usB he wants to sa-e us. 'hat is why he sent his Son. 0n* that is why 9esus *ie*. #e died in order to suffer our punishment> #e suffered instead of us ($e-rews 26?).

'0

.t was on the mountain calle* Sinai that ;o* ga e his law to %oses. 0n* on the same mountain, ;o* tol* %oses that he *esires ery much to forgi e people. (od forgi-es e-ery kind of wrong and e-il deed> $e *oes not want to -e angryB he wants to show his lo e (/@o*us 3A6C<D). $e will punish guilty people. 3ut really, he wants them to hange their attitudes so that he can forgi e them (/Je+iel 18623). ;o*>s wor*s in /@o*us 3A6C<D impresse* 4a-id ery much, an* he use* them in his own prayers (!salm 8C61EB !salm 1AE68). .t mattere* ery much to "a i* to +now that ;o* ha* forgi en him. "a i* +new a-out his own e il *ee*s. 0n* he +new that only ;o* coul* forgi e him (!salm E163< A). Ea h person needs to know that (od has forgi-en him> ,e may not ha e *one the wrong things that "a i* *i*. 3ut we ha e all *one things that are against ;o*>s law. 0n* we all *eser e his punishment. 3ut the won*erful news is that (od an forgi-e us be ause of %esus. ,e must onfess our wrong *ee*s to ;o*. 0n* we must in-ite him into our li es. $e-rews ?61A e@plains what 9esus *i* -y his *eath for us. $e ma+es our conscience right. 3ecause of 9esus> *eath, ;o* can forgi e all our e il *ee*s, an* so we can ser-e him.

The end of the temple in %erusalem

&#ebrews 6:$.'
'he author of $e-rews was writing at a time when the temple (;o*>s house) in %erusalem still e@iste*. !riests still carrie* on their ancient ceremonies there, as they ha* *one for a-out $099 years. 'he author sai* that those eremonies would soon end. 3ut he pro-a-ly *i* not realise how su**enly that woul* happen. 'here was a goo* reason why the author e@pecte* those ceremonies to en*. 'he priests> wor+ at the temple was ery important before Christ ame. 'he things that they *i* there were essential an* necessary. 3ut now ;o* ha* pro i*e* a new and better way for people to +now him. (ow 4hrist ha* carrie* out his wor+ as our great chief priest. 0n* so the acti ities in the temple -ecame unimportant. 'he priests> ceremonies, which formerly were so important, ha* -ecome mere traditions. !eople who *esire* a relationship with ;o* woul* recei e it from Christ 1 not from anything at the temple. So it was clear that the acti ities at the temple woul* not last. 0t the proper time, Christ will return to rule. = opy has no purpose when the reality is here ($e-rews ?623<2A). 3ut in fact, the ceremonies at the temple en*e* only a few years after the author wrote these wor*s. 'he go ernment of Fome sent an army to fight against 9erusalem. 'hat army o ercame the inha-itants of 9erusalem, an* they *estroye* the city completely. 'hey left nothing. .t was a terrible e-ent. 'he -eautiful temple, where the priests ha* ser e* ;o*, -ecame a heap of stones. %any people were *ea*, inclu*ing many priests. 0n* the ceremonies, which the priests ha* carrie* on for so many years, ha* en*e*.

#ebrews hapter 8
The first holy pla e in this world
&#ebrews 8:$'
/ en -efore 9esus came, there was a holy pla e in this worl*. 0n* there were rules about the right way to ser-e (od.

'1

'hose facts may surprise us. ;o* ha* esta-lishe* a holy place in an unholy worl*. 0n* he ha* *eclare* that certain actions to ser e him were right. So ;o* pro i*e* holy an* right things for people who were neither holy nor right. 'hese things were in this world where people *o not o-ey ;o*. .t was ;o*>s *esire that, -y means of these things, people ould ha-e a relationship with him. !eople coul* learn a-out ;o* from these things. 0n* these things pro i*e* an opportunity for people to gi e honour to ;o*, who create* them. 3ut ;o* ne er inten*e* these arrangements to -e permanent. .t was always his plan that, at the proper time his Son would ome into this world. 0n* 9esus woul* esta-lish a new an* -etter relationship -etween ;o* an* his people. 9esus spo+e a-out that new an* -etter relationship in 9ohn A621<2A. $e sai* that there woul* not -e Gust one holy place in this worl*. 'he right way to ser e ;o* now is not -y rules, -ut by his #oly Spirit. 0n* ;o*>s people may gi e honour to him anywhere, -ecause they themsel es are his temple (the house of ;o*). ;o*>s Spirit li es in them (1 4orinthians C61?). 3ut the author>s purpose here is to e@plain a-out the original holy pla e in this world. .t was in the taberna le, the holy tent that %oses -uilt as ;o*>s house. 0n* afterwar*s, it was in the temple in 9erusalem. 'hese are not Gust rules a-out an ancient holy place that no longer e@ists. 'he rules for this first holy place were ;o*>s metho* to teach people a-out 9esus. 0n* we can still learn many things a-out 9esus from these rules.

The outer room of the taberna le

&#ebrews 8:*'
$e-rews ?61<E contains a *escription of the holy place that was ;o*>s house in this worl*. .t was the holy tent calle* the taberna le. %oses -uilt it, -ut his instructions came from ;o* (/@o*us chapters 2E an* 2C). 'his was the only pla e where .srael>s priests coul* ser e ;o* -y their special ceremonies. ;o* was present there in a special way. Nowhere else was like it> 0fter se eral centuries, Solomon replace* the ta-ernacle with a -uil*ing calle* the temple, in 9erusalem. 'he *esign an* the furniture of the temple were similar to the ta-ernacle. 'he ta-ernacle ha* two rooms. 'his erse *escri-es the outer room, calle* the #oly ;la e. 0 few priests woul* enter this room each *ay in or*er to ser e ;o* there. 'here were three pieces of furniture in this room. 'he lampstand was a piece of furniture that hel* D lamps. :i+e e erything else in the two rooms, it was gol*. 'he lamps -urne* oil from a fruit calle* the oli e. 'he priests ha* to loo+ after the lamps so that they woul* -urn continuously through the night (/@o*us 2D620<21). $* loa-es of bread stoo* on a ta-le in the outer room. 'he priests replace* the -rea* each Sa--ath (Satur*ay). 0n* they ate it in a holy place (:e iticus 2A6E<?). 'he other o-Gect was an altar for in ense. 0n altar is a ta-le where priests -urn things. !erhaps that is what the wor* =ta-le> means in this erse. /Je+iel A1622 *escri-es it as -oth an =altar> an* a =ta-le>. .ncense is a su-stance that has a sweet smell. 'he priests -urne* it *aily (see /@o*us 3063A<38 an* :u+e 168<11). 'he -asic meaning of these o-Gects was that (od was present with his people. 0 lamp woul* -urn in their homes each night. 0n* in the same manner, the lamps -urne* in ;o*>s house, that is, the ta-ernacle or temple. 'here were $* loa-es -ecause there were 12 tri-es (large families) in .srael. 'here was a special place for those loa es in front of ;o*. 0n* that showe* that all the families of ;o*>s people ha* a special place in front of him. .n other wor*s, ;o* care* a-out them all.

'2

'he smo+e from the in ense rose towar*s hea en. 0n* so *i* the people>s prayers (!salm 1A162). So the incense meant that ;o* woul* hear his people>s prayers.

The #oly of #olies behind the urtain

&#ebrews 8:.'
'he first house of ;o* on this earth was a tent calle* the taberna le. .t ha* two rooms. 'here was a urtain -etween the two rooms. 'he outer room was calle* the $oly !lace. 0 few priests entere* that room *aily in or*er to carry out their *uties there. 'he author of $e-rews mentione* that room an* its furniture in $e-rews ?62. 3ut the priests *i* not enter the inner room of the ta-ernacle. )nly the chief priest e er went -eyon* the curtain into that room. 0n* he only *i* it on one special *ay in each year ($e-rews ?6D). 'hat *ay was calle* the "ay of 0tonementB you can rea* a-out it in :e iticus chapter 1C. 'hat inner room was calle* the #oly of #olies. 'hose wor*s mean the %ost $oly !lace. 'hat room really was the most holy place on this earth, -ecause ;o* was present there in a special way. 'he 3i-le says that (od+s glory was in that room. ;o*>s glory means the splen*i* an* won*erful -eauty of his perfect character. ,e ha e accounts of how the glory entere* that room in /@o*us A063A<38 an* 2 4hronicles D61<3. 0lso we ha e sa* accounts of how the glory left, in 1 Samuel chapter A an* /Je+iel chapter 10. 'he glory showe* that ;o* was there. ,hen ;o* left that room, the people in .srael suffere* greatly. 3ut let us thin+ a-out the urtain that separate* the two rooms. /@o*us 2C631<33 *escri-es it. .t may seem an unimportant o-Gect when we ha e Gust -een *iscussing ;o*>s glory. 3ut the curtain ha* a ery important purposeB it separated people from (od. 0n* the whole 3i-le is a-out that same su-Gect. 'he 3i-le either *iscusses things that separate people from ;o*. )r it *iscusses things that cause people not to -e separate from ;o*. So it is won*erful to +now that, at 4hrist>s *eath, that curtain tore apart (%ar+ 1E638). ;o* ha* opene* a new and li-ing way for us into the ?ost #oly ;la e ($e-rews 1061?<20).

!hat was in the ark of the o-enantB

&#ebrews 8:/'
'he ta-ernacle (or afterwar*s, the temple) was ;o*>s house on this earth. .ts inner room was calle* the $oly of $olies, which means the %ost $oly !lace. .t was the most sacre* place on earth. 0n* the most sacre* o-Gect there was the ark of the o-enant> 0n ar+ is a -o@. 'he co enant means the promises that esta-lishe* the relationship -etween ;o* an* his people. 'he ar+ acte* as e-iden e of (od+s o-enant with 1srael. You can rea* a *escription of the ar+ in /@o*us 2E610<22. 'he author of $e-rews mentions three things that were insi*e the ar+6< (1) 'he two stone tablets. 'hese ta-lets were flat pieces of stone. )n them, ;o* ha* written his comman*s ("euteronomy ?610). ;o*>s comman*s are part of the law that he ga e to %oses. 'he list of them appears twice in the 3i-le6 /@o*us 2062<1D an* "euteronomy E6C<21. ,e -elie e that these comman*s are for all people at all times. 9esus sai* that people shoul* o-ey them (%atthew 1?61D<1?B %atthew E61?). 0n* he taught that these comman*s shoul* *irect not Gust our actions, -ut also our thoughts an* our attitu*es (%atthew E621<30B %ar+ D620<23). ;o*>s comman*s pro e that we are all guilty in front of ;o* (Fomans 36?<20B 9ames 2610<11). 'he stone ta-lets were the original contents of the ar+ ("euteronomy 1061<E). 0n* they were still there at the time of Solomon (1 Kings 86?). 3ut it seems that %oses put two other o-Gects in the ar+. ,e *o not +now who remo e* them, or why.

'3

(2) 0 gold pot of manna. %anna was the foo* that ;o* ga e to .srael>s people *uring their A0 years in the *esert. 3y means of that foo*, ;o* pro i*e* for them. %anna was a strange foo*. .t was li+e -rea*, -ut it appeare* on the groun* each morning. So it really was the people>s =*aily -rea*>. )riginally, the people *i* not +now what it was. 3ut they -a+e* it, or they -oile* it. 0n* it was goo* to eat. .t taste* sweet, li+e honey. ;o* tol* %oses to place some manna into a pot. 'he priests shoul* put it in front of ;o* (/@o*us 1C632<3E). .t woul* remin* people in the future how ;o* ha* pro i*e* for them. (3) =aron+s staff. 0 staff is a stic+ that people lean on, in or*er to wal+ -etter. 0aron was .srael>s first chief priest. $e was %oses> -rother. 'he people in .srael complaine* a-out %oses> an* 0aron>s authority. 0n* they trie* to oppose %oses an* 0aron. 'here were great trou-les in .srael as a result. 0fterwar*s, ;o* sai* that he woul* *o something to stop this -eha iour ((um-ers chapter 1D). ;o* tol* %oses to ta+e the staffs from the lea*ers of each tri-e (group of families) in .srael. %oses wrote the name of each lea*er on his staff. 0n* he put the staffs into the ta-ernacle. ,hen %oses collecte* the staffs on the ne@t *ay, something astonishing ha* happene*. 'he staffs were Gust *ea* stic+s of woo*. 3ut 0aron>s staff ha* -ecome ali e. .n fact, it ha* e en grown flowers an* fruit (the nuts calle* almon*s)H ;o* tol* %oses to return 0aron>s staff to the ta-ernacle. .t woul* remin* people that they must not oppose ;o*. $e-rews ?6A also mentions another obAe t in the $oly of $olies. %ost translations call it a gol* altar for incense. 0n altar is a ta-le where priests -urn things. .ncense is a su-stance with a sweet smell. 3ut /@o*us 306C says that this altar was in the outer room. $owe er, the original wor*s in $e-rews ?6A coul* ha e another meaning. 'he o-Gect coul* -e a gol* censer for incense. 0 censer is a pan that hol*s -urning incense. 'he chief priest use* a censer on the *ay when he entere* the $oly of $olies (:e iticus 1C612<13). So perhaps that is the correct meaning here.

!hat was the purpose of the #oly of #oliesB

&#ebrews 8:0'
'he =rk of the Co-enant was the most sacre* o-Gect in the house of ;o*. 0n ar+ is a -o@. 'his ar+ was e i*ence of the co enant (agreement) -etween ;o* an* his people. 'he author has Gust gi en a list of the ar+>s contents (see $e-rews ?6A). 3ut people *i* not open the ar+ an* they *i* not loo+ at the o-Gects insi*e. 'he 3i-le only recor*s one occasion when this happene*. 'he result was a terri-le punishment for the people who *i* it (1 Samuel C61?<20). 'he ar+ was in a special room calle* the #oly of #olies (%ost $oly !lace). )nly the chief priest coul* go there, an* he *i* that only on one special *ay each year. $e woul* not see insi*e the ar+, -ut he would see the things round it. 0n* that is what $e-rews ?6E *escri-es. You can rea* a longer *escription of these o-Gects in /@o*us 2E610<22. / erything that the chief priest saw was gold. 'he ar+ an* its carrying poles were woo*en, -ut gol* co ere* the woo* completely. 'he other o-Gects in the room were originally pure gol*. 'he most impressi e o-Gects in the $oly of $olies were the two herubim. 4heru-im are special angels (ser ants of ;o*)B they act as guar*s of holy things (;enesis 362A). 3ut the cheru-im in the $oly of $olies were not real onesB they were gol* mo*els. 'hey ha* wings that reache* right across the room (2 4hronicles 3610<13). 'he two cheru-im stoo* on either si*e of the ar+. So it was li+e the *escription of ;o*>s throne (royal seat) in !salm ??61. 0n* on top of the ar+, there was a gol* co er. .t may ha e -een li+e a seat. /nglish translations call it the =mercy seat> or the =place of atonement>. %ercy means +in*nessB -ut atonement is the -etter translation. 0tonement means to *eal with sin (wrong an* e il *ee*s). 0n* there ;o* *ealt with sin when he forga-e it.

'$

'hat is won*erful. 'he most holy act of ;o* in his %ost $oly !lace was to forgi-e sins. 0n* that was the reason for all these things. 'he reason for ;o*>s co enant with .srael was that he wante* to forgi e his people>s sins. 'hat was the reason why the house of ;o* e@iste*. 'hat was the reason why he appointe* priests. (od wanted to forgi-e" Soon the author of $e-rews will e@plain to us how this was possi-le. 3ut some facts are clear. ;o* *i* not forgi e people merely -ecause of the holy -uil*ings or their contents. ;o* *i* not forgi e merely -ecause of the priests> ceremonies an* rules. !eople coul* not force ;o* to forgi e them -ecause of the animals that they ga e as sacrifices (gifts) 1 !salm E161C<1DB %icah C6D<8B $e-rews 106A. 'hese things all ha* their purpose. 'hat purpose was to tea h people how (od would forgi-e them. ;ifts an* ceremonies *o not impress ;o*. 3ut the attitu*e of someone who o-eys ;o* completely impresses him. 0n* no-o*y *i* this -etter than 9esus. 'hat is why ;o* accepte* 9esus> sacrifice. 0n* that is why (od an forgi-e us be ause of %esus only. ,e ha e all *one many wrong things, -ut ;o* wants to forgi e us.

1srael+s priests and their daily work

&#ebrews 8:3'
.n .srael, ;o*>s house was originally the tent calle* the ta-ernacle. 0fterwar*s, it was the -uil*ing calle* the temple. 3ut most priests on *uty each *ay *i* not enter the holy tent or -uil*ing. 'hey ser e* ;o* outside2 at the altar in front of that place. 'he altar was the special place where the priests -urne* sacrifices (animals an* -ir*s) an* other gifts to ;o*. So e en for the priests as they performe* their regular tas+s, it was a spe ial duty to enter (od+s house. 3ut a few priests *i* enter its outer room each *ay. #or them, that was the most sacre* tas+ that they woul* perform in their li es. 0n* they *i* it in a ery careful an* serious manner. ,e e@plaine* these special tas+s when we stu*ie* $e-rews ?62. 3ut there were certain things that the priests ne-er did. ,hen they performe* the *aily tas+s insi*e ;o*>s house, they ne er too+ any part of the sacrifices there. 0lso, they ne er lifte* the curtain that stoo* -etween the holy place an* the $oly of $olies (most holy place). 0n* they ne-er went into that inner room. 'he only priest who e er *i* those things was the hief priest. 0n* e en he coul* not *o those things whene er he wishe*. ;o* only permitte* the chief priest to *o those things on one spe ial day each year. 'hat *ay was calle* the 4ay of =tonement. 0tonement means to *eal with sin (wrong an* e il *ee*s). 0n* on that *ay, ;o* *ealt with the people>s sin when he forga e it. .t was such an important *ay -ecause sin is such an important matter. Sin separates people from ;o*. 0n* only (od an forgi-e us.

The 4ay of =tonement

&#ebrews 8:5'
'he 4ay of =tonement (also calle* Yom Kippur) was a ery special *ay in ancient .srael. &nli+e the annual sacre* holi*ays, it was a solemn ( ery serious) occasion. .t was an opportunity for people to remem-er the wrong things that they ha* *one. 0n* it was a *ay when people ha* to -e hum-le in front of ;o*. 0tonement is what (od does in order to deal with sin (wrong *ee*s). )n the "ay of 0tonement, ;o* *ealt with his people>s sins when he forga-e them. 'hat is why this *ay was so important. )n this *ay across .srael, people stoppe* their usual acti ities. 'hey *i* not wor+, an* they *i* not eat. 'hey wore rough clothes. 0n* they praye* to as+ ;o* to forgi e them.

'%

0t the same time in 9erusalem, the hief priest arried out his most important duty of the year. )n this *ay only, he entere* the #oly of #olies, that is, the most holy place in the temple (;o*>s house). 'he instructions for the ceremony are in :e iticus chapter 1C. $e entere* that room twice. 'he first time was so that ;o* woul* forgi e his own (the chief priest>s) sins. 'he secon* time was for ;o* to forgi e the sins of the people in .srael. /ach time, the chief priest -rought the blood of a sa rifi e into the $oly of $olies. 'hese sacrifices were animals that he ha* +ille* as gifts to ;o*. 'he cost of atonement was the life of these animals. .n the 3i-le, the =-loo*> stan*s for (means) the life (:e iticus 1D611). 0ll the sacrifices an* ceremonies in the 3oo+ of :e iticus can tea h us about %esus. 3ut nothing *escri-es his wor+ -etter than the "ay of 0tonement. $is wor+ was atonement, so that ;o* coul* forgi e our sins. 0n* his own -loo* (that is, his life) was the cost of atonement ($e-rews ?612). 0s our chief priest, he offere* his own -loo* to ;o* in the most holy place in hea en. 0n* that is why ;o* can forgi e us.

The way into the holiest pla e

&#ebrews 8:6'
'he *esign of ;o*>s house (calle* the ta-ernacle or, afterwar*s, the temple) was ;o*>s plan. 3y it, ;o*>s #oly Spirit was tea hing an important lesson to ;o*>s people. ;o*>s house ha* an inner room an* an outer room. %ost of ;o*>s people coul* ne er enter either room. 0 few priests performe* *aily *uties in the outer room. 3ut only the chief priest e er entere* the inner room. 3ut he coul* only enter it on one special *ay each year. ;o*>s lesson was not *ifficult to un*erstan*. .t was clear to anyone who thought a-out the matter. 'his was the lesson. ;o* ha* pro i*e* a system of priests for .srael. $e ha* shown them how to offer the sacrifices (gifts) that he accepte*. $e ha* esta-lishe* his house on earth among them. 'hese things ga e people an opportunity to ha e a relationship with him. 3ut that relationship was not yet omplete. ;o* li e* among his people, -ut he was still separate from them. 'he way into the holy place, where ;o* is, was not yet open. 3ut (od does not want to be separate from the people whom he lo es. So it was clear that all these arrangements were temporary. 0t the proper time, ;o* woul* *o something new ($e-rews 868). 'hat change happene* when (od sent Christ into the world. 4hrist is a -etter priest than .srael>s priests were ($e-rews chapter D). $e offere* a -etter sacrifice ($e-rews 10611<12). 0n* he entere* a -etter house of ;o* ($e-rews ?62A) 1 the one that is in hea en. So the author of $e-rews *eclares that 4hrist has esta-lishe* a <new and li-ing way+ into the holiest place ($e-rews 10620). !erhaps he was referring to 4hrist>s own wor*s in 9ohn 1A6C. 'here, 9esus calls himself <the true and li-ing way+ to ;o* the #ather.

The parable of (od+s house

&#ebrews 8:87$9'
)ften 9esus tol* stories to the people who came to listen to his speeches. $e calle* the stories =para-les>. 3y that wor*, he meant that he was not merely telling stories. Father, he meant that each of those stories ha* a particular meaning. /ach para-le woul* tea h the people something a-out ;o*, or a-out themsel es. $ere, in $e-rews ?6?, the author uses that same wor* <parable+. $e seems to use it to *escri-e ;o*>s house (calle* the ta-ernacle or temple), the priests an* their wor+ there. 4learly he *oes not mean that these things were stories. 'hese were real places, real people an* real e ents. Father, he means that ;o* was using these things to tea h an important lesson.

'&

)f course that is so. %ere eremonies annot remo-e a person+s sin (wrong an* e il *ee*s). .t is goo* to wash the -o*y, -ut water *oes nothing for a person>s spirit. 0n* it is in our spirits that we nee* a right relationship with ;o*. 'he priests offere* the people>s gifts to ;o*. 3ut no-o*y shoul* imagine that they can -uy a right relationship with ;o* -y their gifts to him (%icah C6C<8). 'he *eath of an animal *oes not pay for a person>s sin. (!salm E161CB $e-rews 106A). ,hen ;o* tol* the priests to offer such gifts to him, he *i* it to tea h people about Christ. !eople can only -e free from the power of sin -y the *eath of 4hrist. 3efore 4hrist came, ;o*>s people were waiting for him to free them from their sin. 'hey +new in their conscience that the wor+ of the priests was neither perfect nor complete. :i+e 4a-id in !salm E1, they +new that they nee*e* ;o*>s help. "a i* +new how ;o* woul* help them (0cts 262?<31B Fomans A6C<8). !ro-a-ly, most of ;o*>s people *i* not un*erstan* it so clearly. 3ut they belie-ed that he would do it> 'hey prepare* their own hearts for the *ay when he woul* *o it (:u+e 36A). 0n* they were eagerly waiting for that *ay (:u+e 262E<38B :u+e 236E0<E1).

The real house of (od

&#ebrews 8:$$'
'he =tent that human han*s *i* not ma+e> means hea-en. 'he author uses these wor*s in or*er to contrast hea en with the temple (;o*>s house) in 9erusalem. 'he temple in 9erusalem was the wor+ of many s+ille* wor+men. .t was splen*i*, an* se eral other -eautiful -uil*ings an* great pu-lic sIuares were insi*e its outer walls. 'he e il King $ero* starte* its construction. 3y the time of 9esus, people ha* -een wor+ing on it for AC years (9ohn 2620). 'he most holy -uil*ing in that temple still ha* the same *esign as the tent that %oses ma*e. 0n* it was li+e the temple that stoo* in 9erusalem -efore it. ,e ha e stu*ie* that plan in $e-rews ?61<E. 'hat *esign was ;o*>s plan, -ecause it was a opy of the real holy pla e in hea-en ($e-rews ?623). 0n* for many centuries, ;o* inten*e* that his priests shoul* ser e him there. $e ga e careful instructions for their wor+ there, -ecause that wor+ was also a copy. .t was a copy of the wor+ that 4hrist, ;o*>s Son woul* *o as our great chief priest. 'hese copies were important, -ecause people can learn a-out a real thing from a copy. ;eople ould learn about hea-en from the temple> !eople coul* learn a-out 4hrist>s wor+ from the wor+ of .srael>s priests. 3ut then 4hrist came, an* the reality was here. ,hen people ha e the real thing, a copy has no further purpose. 'he real house of ;o* is greater an* more perfect than anything on this earth. !eople ma+e images of false go*s, an* they ma+e temples for those images. 3ut nobody an make a house for the (od who made hea-en and earth (0cts D6A8<E0).

Christ+s work as our hief priest

&#ebrews 8:$*'
'he author of $e-rews is comparing Christ+s work with the work of 1srael+s hief priest ($e-rews ?6D). .n particular, the author is thin+ing a-out the chief priest>s wor+ on the special *ay calle* the "ay of 0tonement. 'hat was the *ay when ;o* forga e the sins (wrong an* e il *ee*s) of .srael>s people. 3oth 4hrist an* .srael>s chief priest entere* the most holy pla e to carry out their wor+. #or .srael>s chief priest, the most holy place was a room in the tent calle* the ta-ernacle ($e-rews ?63< E). 0fterwar*s, it was a room in the -uil*ing calle* the temple. 3ut for Christ2 the most holy pla e is in hea-en. $e went into the most won*erful an* splen*i* place in hea en, where ;o* the #ather has his royal seat.

''

3oth 4hrist an* .srael>s chief priest took blood into the most holy pla e. #or .srael>s chief priest, that was the -loo* of animals that he ha* +ille* as sacrifices (gifts to ;o*). Feally, it was the people (inclu*ing the priest) who *eser e* to *ie. 'hey were guilty of many sins. 3ut ;o* accepte* the -loo* of the animals so that he coul* forgi e his people. 3ut Christ offered his own blood to (od. $e *ie* on the cross as a sacrifice. $e was perfect an* he *i* not *eser e to *ie. $e *ie* to ta+e the punishment for our sins (.saiah E36A<C). ,e are all guilty of ery many sins (Fomans 36?<23). So we all *eser e ;o*>s punishment. 3ut ;o* accepts the -loo* of his Son so that he can forgi e his people. 'o Goin his people, we must confess our sin to him, an* we must in ite him into our li es (0cts 361?). .srael>s chief priest ha* to perform his special *uty ea h year. 3ut 4hrist *i* it on e only ($e-rews ?62E<28). 0n* -ecause he *ie* once, (od an forgi-e our sins for all time>

!hy did animals die as sa rifi esB

&#ebrews 8:$.'
You may as+ why animals ha* to *ie for the sacrifices in the 3i-le. 'he answer is that blood is important in ;o*>s plan. 'hat is, his plan to sa e people an* to gi e them a right relationship with himself. 0 sacrifice is a gift that (od onsiders -aluable. .f ;o* *oes not consi*er it alua-le, he will not accept that gift. 3ut -loo* 1 e en the -loo* of animals 1 is precious to ;o*. 'he reason is that the life is in the -loo* (:e iticus 1D611). .n other wor*s, the blood often means life in the 3i-le. 0n* ;o* consi*ers life precious. $e ga e life to animals an* people when he create* them. 0n* -y it, ;o* shows his nature. 'he most holy name of ;o* in the 3i-le, Y$,$, means =the ;o* who is always ali-e>. 'he author mentions the animals calle* -ulls an* goats. 'hey were the special sacrifices on the *ay calle* the "ay of 0tonement ($e-rews ?6D). 0n* they were sacrifices on other occasions too (see $e-rews ?61?). 'he author also mentions a ery special sacrifice here6 the red heifer. 0 heifer is a young cow, that is, a female animal. You can rea* a-out it in (um-ers chapter 1?. 'he priests put its ashes in water. 'hey use* that water for a special ceremony. .f someone touche* a *ea* -o*y, ;o*>s law consi*ere* him unclean. #or the ne@t wee+, that person ha* to separate himself. $e coul* not Goin in the pu-lic ceremonies. 3ut at the en* of the wee+, that special water ma*e him clean again. 0n* so he was no longer separate. 'he author says that these sa rifi es made people holy. .n other wor*s, the people -elonge* to ;o*B they recei e* a relationship with him. .t seeme* a strange mystery that death ould bring life. 'he *eaths of those animals ga e people a li ing relationship with ;o*. %any people consi*ere* that i*ea har* to un*erstan*. 3ut now its meaning an be lear to us2 be ause of Christ+s death. ,e all *eser e to *ie -ecause of our sins (e il *ee*s) 1 Fomans C623. .n fact, ;o* consi*ers us as if we were alrea*y *ea* (/phesians 261). 3ut 4hrist suffere* the punishment for our sins. $e *ie* instea* of us. So his death an gi-e us life. 0n* that is life that ne er en*s (9ohn 361C). !erhaps you as+ why 4hrist ha* to *ie. 'he answer is that he died as a sa rifi e. $is -loo* was important in ;o*>s plan. 0n* -ecause of his *eath, you too can recei e life that ne er en*s.

The importan e of Christ+s death

&#ebrews 8:$/'
'he author of $e-rews e@plaine* the 3i-le wellB he was a goo* teacher. 3ut his intention was not merely to e@plain an* to teach. $e wante* to influen e his rea*ers. .n other wor*s, he wante* to use wor*s that woul* ha e a powerful effe t on their li es ($e-rews 3613).

'8

$e wrote his -oo+ a-out 20 or 30 years after 4hrist>s *eath. 0n* he wrote it -ecause he was worrie* a-out some 4hristians ($e-rews E611<12). 'hose 4hristians were not *e eloping an* -ecoming mature in their relationship with ;o*. 'he author was afrai* that they might neglect 4hrist>s wor+ to sa e them ($e-rews 261<3). 'hey still care* ery much a-out other 4hristians ($e-rews C610). 3ut they were starting to act as if 4hrist>s *eath was unimportant. )r, as if 4hrist was merely the great man who esta-lishe* their religion. So the author showe* how mu h Christ+s death matters. .t mattere* -oth for them then an* for us now. $e wrote a-out .srael>s system of priests. 'hat system was neither complete nor perfect. 3ut -y it, ;o* ha* sai* that his people coul* ha e a relationship with him. 'hat system continue* for a-out 1E00 years. "uring all that time, ;o*>s people were waiting for him to establish a new and better relationship with them. 0n* then, su**enly, ;o* *i* it. $e *i* it by means of Christ+s death. 4hrist *ie* once, so that ;o*>s people can -e free from the power of sin (e il *ee*s) for all time ($e-rews ?62C). .t was not ;o*>s intention to *estroy what he ha* *one -y .srael>s priests, -ut rather to complete it (%atthew E61D). 'hey ha* offere* the -loo* of animals as their sacrifices (gifts) to ;o*. ;o* accepte* those gifts, an* he allowe* people to ha e a relationship with him -ecause of those gifts. 3ut Christ offered a better and more perfe t sa rifi e. ,hen he *ie*, he offere* his own -loo*. .t was the -loo* of ;o*>s perfect Son. ;o* accepte* that one, perfect sacrifice. 0n* -y it, people can recei e a new an* li ing relationship with him ($e-rews 1061?<20). .t is not li+e the relationship that .srael>s priests an* people ha*. 'hey ha* to stay separate from ;o*. 'heir sin *i* not allow them to -e in the place where the holy ;o* was present. 3ut Christ+s work is both omplete and perfe t. ;o* can forgi e all our sin -ecause of 4hrist. .t is only -ecause of 4hrist>s *eath that we can ser e ;o* in a proper manner. ,ithout 4hrist an* his *eath, the 4hristian religion has no alue. 3ut -ecause of 4hrist>s *eath, we can ha e a real an* li ing relationship with ;o*.

= o-enant2 a mediator2 and a death

&#ebrews 8:$0'
= o-enant is a peace agreement. .t ma+es enemies into frien*s. /ach si*e ma+es promises, an* -ecause of those promises, there is peace. 3ecause the two si*es were enemies, they cannot e en spea+ to each other. 'hat is why there must -e a mediator. 0 me*iator is the person who arranges the peace agreement. $e spea+s to each si*e in turn, on -ehalf of the other si*e. .t is not easy for enemies in war to agree peace. )ften, they ha e *one terri-le things to each other. 'here is a price for peace. So, often, a death must happen -efore there can -e peace. )ne e@ample is in 2 Samuel 2061A<22. She-a>s *eath was necessary so that the city calle* 0-el coul* ha e peace. )therwise, 9oa->s army woul* ha e *estroye* the whole city. She-a ha* to *ie -ecause he ha* oppose* King "a i*. .n 2 Samuel 2161<?, se eral mem-ers of Saul>s family ha* to *ie. 'hat was the cost -ecause Saul ha* refuse* to o-ey promises in an ancient co enant (9oshua chapter ?). ;o* ma*e a co enant with his people. 0n* he ma*e won*erful promises to them. 3ut the people refuse* to o-ey his law. .n fact, all people ha e *one wrong things against ;o*>s law (Fomans 36?< 23). ,ithout a new co enant, no-o*y coul* -enefit from ;o*>s promises. 3ut ;o* sai* that he woul* ma+e a new o-enant with his people ($e-rews 868<12). 'hey ha* -ecome his enemies, so there ha* to -e a me*iator. That mediator is Christ> 0n* there ha* to -e a death, too. !eople ha* offen*e* against the laws that ;o* ha* ma*e un*er the first co enant. / eryone is guilty, so e eryone *eser es to *ie (Fomans C623). 3ut ;o* *oes not want his people to *ie. $e wants to gi e them life, so that they can -enefit from his won*erful promises to them.

'(

So ;o* de ided that he himself would pro-ide the sa rifi e for people+s wrong deeds (;enesis 2261A). 0 sacrifice is a gift that ;o* consi*ers alua-le. 0n* the sacrifice that ;o* pro i*e* was his own Son2 9esus 4hrist (9ohn 361C). .t was 4hrist>s *eath that esta-lishe* ;o*>s new co enant. .t is -y 4hrist>s *eath that ;o* can forgi e our wrong *ee*s. 0n* it will -e -y 4hrist>s *eath that we shall recei e all the -enefits of ;o*>s promises to his people.

Christ+s death makes the o-enant ertain

&#ebrews 8:$37$5'
.n this passage, the author mentions three reasons why Christ+s death was ne essary6 4hrist>s *eath was necessary so that people an ha-e a relationship with (od 1 $e-rews ?61A. 4hrist>s *eath was necessary so that (od an forgi-e our wrong deeds 1 $e-rews ?61E. 4hrist>s *eath was necessary in order to establish a permanent -etween ;o* an* his people 1 $e-rews ?61C<1D. o-enant (agreement)

,hen families or nations ma+e a peace agreement, they hope to esta-lish a permanent relationship -y it. 'he two si*es may ha e -een enemies for many years, or e en for many centuries. 3ut when they ma+e their agreement, the war has en*e*. 'hey hope that their chil*ren will ne er +ill each other again. #or the first few years after the agreement, the two si*es cannot really trust each other. 'hey -eha e as frien*s *o. 3ut they remem-er how -itterly they fought each other. So they cannot -e sure that the other si*e is sincere. Something important happens at the death of the person who ma*e the original agreement. 'here is a change in the relationship -etween the two si*es. 'hey are no longer *ealing with someone who once was their enemy. 0n* for the *ea* man>s family, the peace agreement -ecomes a matter of honour. .f they are not loyal to that agreement, they -ring shame upon themsel es an* their *ea* father. 0lthough the reasons are *ifferent, Christ+s death had an effe t like that. $is *eath esta-lishe* the new co enant -etween ;o* an* his people. $is -loo* ma*e the co enant certain an* sure (:u+e 22620). ,e ha e no reason to -e afrai* that ;o* might not carry out his promises to us. Christ+s death makes our hope ertain ($e-rews C618<20). 0n* we ha e no reason to -e afrai* that ;o* will not forgi e. $is Son *ie* so that he can forgi e us. So it is a matter of honour for him. ,e must confess our wrong *ee*s to himB an* we must in ite him into our li es. Some people are afrai* that ;o* is angry. 0n* they are right to feel fear. ;o*>s anger is a terri-le thing ($e-rews 3610<11B $e-rews 1262E). 3ut there is no reason to suffer (od+s anger, -ecause 4hrist has *ie*. 0n* his *eath esta-lishes our peace agreement with ;o*. .n other wor*s, ;o* wants to -e our frien*. .n fact, he *esires e en -etter things than that. $e is a*opting us into his own family, as his sons an* *aughters ($e-rews 2611<1AB $e-rews 126E<D, ;alatians A61<DB Fomans 8623).

!hose blood made the first o-enant definiteB

&#ebrews 8:$6'
'he author of $e-rews has e@plaine* how important a death is in or*er to ma+e a o-enant *efinite ($e-rews ?61A<1D). 0 co enant means a peace agreement. /specially, it means the promises that esta-lishe* the relationship -etween ;o* an* his people. 4hrist>s *eath was essential for the new co enant. .t is his *eath that ma+es a 4hristian>s relationship with ;o* *efinite.

80

3ut -efore that, (od had already made a o-enant. $e ma*e that co enant with the people in .srael who came from the family of 0-raham, .saac an* 9aco-. ,e can see that 4hrist ha* not *ie* at that time. 3ut still, that co enant was certain an* *efinite. So we might as+ whose death ma*e that first co enant *efinite. 'he answer is that e erything in the new co enant is the reality. 4hrist really *ie* to esta-lish it. $e offere* his -loo* in the real holy place, where ;o* is really present in hea en. $e really is our great chief priest. 3ut the things in the old o-enant were opies that tea h the reality. 'he holy place on earth was a opy of the one in hea en ($e-rews ?623). .srael>s priests opied the *uties that 4hrist woul* *o in reality. 4hrist>s *eath was necessary, e en for the first co enant. 3ut 4hrist ha* not yet *ie*, so the priests use* the -loo* of animals instea*. The blood of the animals was a opy of Christ+s death> 3y means of all these copies, the people coul* see (un*erstan*) the wor+ that 4hrist woul* *o. 0n* so they coul* put their faith (acti e -elief an* trust) in him. 3ut now that 4hrist has *ie*, the reality is here. 0n* ;o* has spo+en to us in a clearer an* more *efinite way than e er -efore ($e-rews 161<2B $e-rews 261<A).

Ea h person must Aoin in (od+s o-enant

&#ebrews 8:$8'
$e-rews ?61? refers to the eremony in E,odus */:.76. .t inclu*es some e@tra *etails that *o not appear in /@o*us. 'hat ceremony happene* imme*iately after ;o* ga e his comman*ments (laws) to .srael. ;o* ma*e his co enant with the whole nation, an* also with each person in it. 'he co enant was the agreement that esta-lishe* ;o*>s relationship with .srael. 0n* it was for all of ;o*>s people. 'he purpose of the ceremony was so that ea h person Aoined in the o-enant. 'hey all agree* to lo e ;o*, an* to o-ey his comman*ments. 0n* they all recei e* the -enefit of ;o*>s promises. So %oses tol* ;o*>s comman*ments to the people. 'ogether, they all spo+e alou* to agree that they woul* o-ey ;o*>s law. 'hen %oses wrote *own all that ;o* ha* tol* him. )n the ne@t *ay, %oses carrie* out the ceremony with the -loo*. $e rea* his -oo+ an* again, all the people agree* to o-ey. So he took the blood2 and he splashed them with it. 'his action ha* a meaning. .t meant that the o-enant was something definite. 0n* it was permanent. 'he people really *i* recei e a relationship with ;o*. 'he -loo* pro e* it. 0n* it is the blood of Christ that ma+es a 4hristian>s relationship with ;o* *efinite. .t is not Gust the fact that 4hrist *ie*. Ea h person must a ept Christ into his or her own life. 'hen, it is as if the -loo* of 4hrist is upon that person. 'hat person recei es a real relationship with ;o*. 'he -loo* pro es it. 'he 3oo+ of /@o*us *oes not tell us that %oses splashe* the -loo* onto the -oo+, too. 3ut that fact is interesting. .t shows us a connection -etween ;o*>s wor* an* his people. 'he -oo+ containe* ;o*>s holy wor*B an* they ha* -ecome his holy people. =$oly> means =separate for ;o*>. ;o* ha* separate* the people in .srael -y his co enant, so that they -elonge* to him. 0lso, the account of the ceremony in /@o*us *oes not mention the scarlet (re*) wool an* the plant calle* hyssop. 'he priests use* these things on other occasions in or*er to *eclare a person =clean> (:e iticus 1A6CB (um-ers 1?6C). 'his meant that ;o* accepte* that person. 3ut !salm E16D shows the real meaning. 'hat real meaning is that (od an forgi-e a person+s e-il deeds. ,e *o not +now how the author of $e-rews +new a-out these other *etails in the ceremony. 3ut 4hristians -elie e that the whole 3i-le is ;o*>s wor*. 0n* ;o* +nows a-out all things (!salm 13?61<C).

81

The purpose of the ommunion

&#ebrews 8:*9'
'he wor*s in $e-rews ?620 come from E,odus */:6. %oses spo+e them at a special ceremony when the people in .srael Goine* in ;o*>s co enant. 'he co enant was the agreement that esta-lishe* their relationship with ;o*. 3y these wor*s, %oses *eclare* that the people now -elonge* to ;o*. 'he blood of the sa rifi es (animals) had made the people holy. %oses splashe* that -loo* onto them all to show that each person ha* recei e* a relationship with ;o*. 'hese wor*s shoul* remin* 4hristians of another ceremony that ha* a similar purpose. .t was the occasion when %esus shared bread and wine with his dis iples (special stu*ents), imme*iately -efore his *eath. )n that occasion too, 9esus wante* to show that ea h person was Aoining in a o-enant with ;o*. 9esus wante* to show that ;o* was esta-lishing that co enant -y means of his *eath. 0n* he also wante* to show that each person must accept him (9esus) into their own life. So 9esus too+ the wine at the meal with his *isciples. $e e@plaine* that the wine meant his blood. $e woul* gi e his -loo* (in other wor*s, his life) when he *ie* for them. So he as+e* each *isciple to *rin+ a little wine. 3y that act, each *isciple woul* show that his relationship with (od depended on the blood. .n other wor*s, their relationship with ;o* was -ecause of 9esus> *eath. )n that occasion, 9esus spo+e wor*s that were similar to %oses> wor*s (:u+e 22620B 1 4orinthians 1162E). $e *eclare* that his blood &his death' was establishing a new o-enant -etween ;o* an* his people. 'heir relationship with ;o* *epen*s on what 9esus *i*. 4hristians continue to share -rea* an* wine together to remem-er 9esus> *eath (1 4orinthians 11623<28). .t is their most important ceremony, often calle* ommunion. 3ut it is the meaning of the ceremony, an* not the ceremony itself, that is so important. 'he meaning of the ceremony calle* communion is that ea h person must in-ite %esus into their own life. /ach person must ha e their own relationship with ;o* -ecause of the *eath of 9esus. 0 person may accept communion without any change whate er in their life. 0 person may ta+e the -rea* an* wine, -ut refuse to ha e a relationship with ;o*. 3ut 9esus> *eath has a won*erful effect in the life of e-ery person who a epts him. 9esus changes people completely (2 4orinthians E61D).

The use of blood in the Bible

&#ebrews 8:*$'
'he author of $e-rews writes that ?oses splashed the taberna le with blood. 'he ta-ernacle was the holy tent where .srael>s priests ser e* ;o*. 0n* %oses also splashe* all the obAe ts that the priests use*. $e *i* it to ma+e these things clean, so that they woul* -e rea*y for use. )ther -oo+s in the 3i-le mention some, -ut not all, of these ceremonies (for e@ample, :e iticus 861E). $owe er, it seems that these ceremonies were well<+nown. 0n ancient writer calle* 9osepheus mentions them. 0n* it was not Gust %oses who carrie* out these ceremonies. /ach year, the hief priest did it2 on the spe ial day alled the 4ay of =tonement (:e iticus 1C618< 1?). 'hat was the *ay when ;o* *ealt with the people>s sins (wrong an* e il *ee*s). 'he purpose of the -loo* was to make the obAe ts lean. )f course, you cannot really clean anything with -loo*. So clearly, what mattere* was the meaning of the ceremonies, an* not the ceremonies themsel es. 'he -loo* was necessary -ecause of sin. Sin ruins people>s relationship with ;o*. .t e en spoils the things that they use in or*er to ser e ;o* (:e iticus 1C61E<1C). 'he result of sin is death (;enesis 261DB Fomans C623). 3ut the remedy is blood be ause2 in the 3i-le, blood means life. .t is -ecause of the -loo* that ;o* can forgi e sin. Fea* :e iticus 1D611.

82

'hat -loo* ha* to come from animals that were perfect. 'he li es of those animals were a gift to ;o*. 'he priests -urne* the -o*ies of the animals. 'hose animals were sacrifices (gifts that ;o* consi*ers alua-le). #rom these ceremonies, we can learn many important things a-out %esus. $e was perfect, li+e those animalsB an* he was without sin. 3ut he ga e his life so that ;o* can forgi e us. ,e are all guilty -ecause of our sins. 3ut ;o* wants to forgi e us. 0n* he has ma+e it possi-le -y means of 9esus> *eath. %esus+ death was the perfe t sa rifi e> 'he -loo* of ;o*>s precious Son is the gift that ;o* consi*ers most alua-le. !eople ha e ruine* their relationship with ;o* -y means of their sins. 3ut ;o* has pro i*e* a reme*y. 'hat is why it is so important for us to confess our sins to ;o*. 0n* that is why each person must in ite 9esus into his or her own life. 9esus offere* his -loo* to ;o* when he *ie* on the cross. !e deser-e death be ause of our sins> But (od offers us life>

The importan e of the blood for Christians

&#ebrews 8:**'
3loo* was ery important for the ceremonies that .srael>s priests carrie* out. .t was essential on great occasions, for e@ample the "ay of 0tonement ($e-rews ?6D). 'hat was the *ay when ;o* *ealt with his people>s sins (wrong an* e il *ee*s). 'he -loo* was essential on many other occasions too. 3loo* was necessary e en for some ceremonies that the )l* 'estament (the first part of the 3i-le) *oes not actually mention (see $e-rews ?621). ,hen we rea* a-out the religion of ancient .srael, we soon realise the importan e of the blood. .t was -y means of the -loo* that ;o* sa e* .srael>s people (/@o*us 12613). )n that occasion, it was the -loo* that separate* them from other people. .t was the -loo* that separate* 0aron>s family for their wor+ as .srael>s priests (:e iticus 8623<2A). 0n*, unli+e the people from other nations, .srael>s people ne er ate foo* that containe* -loo* (:e iticus 1D610). 0ll the -loo* for the ceremonies came from animals that .srael>s people ga e as sacrifices to ;o*. 0 sacrifice is a gift that ;o* consi*ers alua-le. :e iticus 1D611 tells us the reason why the -loo* of those sacrifices was important. 1t is be ause of the blood that (od an forgi-e> !erhaps we *o not consi*er it pleasant to rea* a-out -loo*. ,e may not li+e the fact that ery many animals *ie* for these ceremonies. 0n* we might imagine that ;o* *oes not care a-out animals. 3ut in fact, ;o* *oes care ery much a-out animals (;enesis 162A<2EB !ro er-s 12610B 9onah A611). 0 sacrifice has to -e something that ;o* consi*ers alua-le. So we can see that the li es of those animals were precious to ;o*. $owe er, (od ares e-en more about people (%atthew 1062?<31). $e sees how, -y their e il *ee*s, they ha e ruine* their relationship with him. $e +nows that they *eser e to *ie -ecause of those e il *ee*s (Fomans C623). 3ut he wants to forgi-e them (/@o*us 3A6C<D). So those animals *i* not *ie without purpose. 'hey *ie* so that the people coul* li e. 0n* those animals *ie* so that people coul* ha e a relationship with ;o*. 3ecause of their *eaths, ;o* forga e his people>s wrong *ee*s. 3ut now, there has -een a sacrifice that is e en more alua-le than the *eaths of those animals. 4hrist, ;o*>s Son, *ie* so that ;o* can forgi e all his people>s e il *ee*s. Christ offered his own blood to ;o* the #ather, an* ;o* accepte* it. ,e can now see that the sacrifice of animals was Gust a temporary arrangement ($e-rews 1061). 'he reality is the *eath of 4hrist. 1t is Christ+s death that sa-es people> $is *eath frees them from the e il forces that controlle* their li es. $is *eath is the reason why ;o* can forgi e people. 'he result of 4hrist>s *eath is that people can ha e a right relationship with ;o*.

83

#ea-en is a real pla e

&#ebrews 8:*.'
,e ha e often referre* to this erse in our stu*ies of the 3oo+ of $e-rews. .t *eclares a ery important fact. %any people to*ay are not sure that hea-en is a real place. 'hey hope that such a place e@ists. 3ut they thin+ that it may merely -e a pro*uct of people>s imagination. 3ut the 3i-le *eclares clearly that hea-en e,ists. .t is a real place. 'he e ents that happen there are real. ;o* really is present there with the angels (his special ser ants). 0n* ;o*>s people will ha e their home there, too (9ohn 1A62). 'he author of $e-rews has written much a-out the holy places that ;o* esta-lishe* on this earth. 3ut here an* in $e-rews 86E, the author e@plains that those pla es were only opies. ;o* esta-lishe* those copies in or*er to teach his people a-out the reality. 0n* the real holy pla e is hea-en> .t is in hea en that ;o* is present in all his glory. ;lory means greatness. .t *escri-es the splen*i* an* won*erful -eauty of ;o*>s perfect character. 'he -loo* of sacrifices was necessary in or*er to ma+e the holy places on earth rea*y for use. 0 sacrifice is a gift that ;o* consi*ers alua-le. )n earth, those sacrifices were animals. 3ut the -loo* of those animals was Gust a copy of the reality. 'he reality is in hea en. 0n* a -etter sacrifice was necessary there. That better sa rifi e is the death of %esus Christ2 (od+s Son> (othing is more alua-le in ;o*>s opinion than the -loo* of his own Son. 9esus> *eath happene* on earth, of course. 3ut then he went into the most holy pla e in hea-en. 0n* there, he offere* his own -loo* to ;o* the #ather. 3ecause ;o* accepte* the gift of 9esus> life, people can ha e a relationship with ;o*. 0n* all who -ecome sons an* *aughters of the li ing ;o* will ha e a place in hea en.

The meaning of the 4ay of =tonement

&#ebrews 8:*/'
'he author of $e-rews now e@plains the true meaning of the 4ay of =tonement. 'he "ay of 0tonement was the *ay when 1srael+s hief priest entere* the most holy room in the temple (;o*>s house). .t only happene* on one day in each year. 0n* on that *ay, (od forga-e his people>s sins (wrong an* e il *ee*s). See $e-rews ?6D. 'he real meaning is a-out Christ+s return to hea-en after his death. $e went to ;o* the #ather there. 0n* he *i* it for us. 0ll people are guilty of sin. 0n* our sin has ruine* our relationship with ;o*. ,e *eser e to *ie -ecause of our sin. ,e *eser e ;o*>s punishment. 3ut on the cross, Christ suffered the punishment for us (.saiah E36A<C). $e *ie* -ecause of our sin. So 4hrist *ie* for us. 3ut then, he went to ;o* the #ather on our -ehalf. 'hat is why 9esus is our hief priest ($e-rews A61A). $e ma*e it possi-le for people to ha e a right relationship with ;o* ($e-rews ?611<1E). .srael>s chief priest entere* that holy room only -riefly. $e coul* not remain there. 3ut when 4hrist entere* hea en, (od the )ather ga-e him a seat at his own right side ($e-rews 163). 4hrist is still there to*ay. 0n* he is still our chief priest. $e continues to pray an* to spea+ to ;o* the #ather on our -ehalf ($e-rews D62E). .srael>s chief priest *i* his wor+ on -ehalf of the people in .srael. 0n* Christ did his work for all the people who put their trust in him> 'hey are the people who ha e confesse* their sin to ;o*. 'hey ha e in ite* him into their li esB an* they ha e -egun a new relationship with him. 0n* so ;o* has forgi en all their sin.

8$

Christ: our priest and our sa rifi e

&#ebrews 8:*07*3'
'he author has e@plaine* many ways in which 4hrist>s wor+ was similar to the wor+ of .srael>s chief priests. 3ut here are two important differen es. 'he author mentions them to show that 4hrist>s wor+ was much -etter than the wor+ of .srael>s priests ($e-rews ?623). (1) .srael>s chief priest went into the most holy place only on one special *ay each year (see $e-rews ?6D). 3ut he ha* to *o it e-ery year. 'hat was -ecause his wor+ was ne er complete. #e ould not end the power of sin &e-il deeds' and death ($e-rews 261A<1E). 0n* so his wor+ coul* not ma+e people perfect ($e-rews 1061). 3ut Christ offered himself only on e for our sin> 0n* ;o* accepte* him. So therefore his wor+ was -oth complete an* perfect ($e-rews 10610<1A). $is wor+ has gi en his people a right relationship with (od. 0n* he has o ercome the power of sin an* *eath (Fomans 862). (2) .srael>s chief priest ould not offer himself for the people>s sin. .n fact, he coul* not e en offer himself for his own sin ($e-rews D62D). Sacrifices are gifts that ;o* consi*ers alua-le. So a sacrifice has to -e perfect. ,hen the chief priest e@amine* his own life, he too was guilty of sin, li+e e eryone else. 0n* the result was that he ha* to -ring the -loo* of animals into the most holy place. 3ut Christ offered himself. 0n* -ecause he was not guilty of sin, he was the perfect sacrifice (1 !eter 161?). &ntil 4hrist>s *eath, sin rule* e eryone>s li es (Fomans E612). 3ut Christ+s death is the beginning of a new age (Fomans E61D<21). 'he time when 4hrist rules has alrea*y -egun (%ar+ 161EB Fomans 862). 0n* when 4hrist returns, e eryone will +now it (1 4orinthians 1E6E1<E2. %ar+ 1362A<2D).

The Audgement of (od

&#ebrews 8:*5'
'here are many people to*ay who *isli+e any mention of the Audgement of (od. !erhaps they *o not really -elie e that hell e@ists. )r perhaps they worry that they might frighten someone. 'he author of $e-rews clearly *i* not agree with any opinions li+e those ones. $e -elie e* that he ha* a duty to warn people. / eryone will ha e to stan* in front of ;o* when he is their Gu*ge. 'here will -e a punishment for sin (e il *ee*s). See Fe elation 20611<1E. Sometimes people suffer a punishment for sin *uring their li es on this earth. .n $e-rews 361C<1?, the author wrote a-out the people that %oses le*. 'heir sin was that they refuse* to -elie e ;o*. 3ecause of it, they coul* not enter the country calle* 4anaan. .nstea*, the people wan*ere* in the *esert until their *eaths. 'he author taught that punishment after death is mu h worse than punishments *uring this life. Sometimes, the punishment was *eath for people who *i* not o-ey %oses> law. 3ut there will -e a much worse punishment for the person who opposes 4hrist on purpose ($e-rews 10628<2?). See also $e-rews 1262E. 'he author>s wor*s to warn people are often se ere. 3ut he *i* not thin+ that he shoul* merely warn. $e *i* not want people to suffer ;o*>s punishment. .nstea*, he wante* them to +now ;o*>s lo e. So the author onstantly reminds us that (od an forgi-e us . 'his is only so -ecause 9esus *ie* in or*er to ta+e the punishment for our sin. 3ut we must not refuse (od+s lo-e. &nless a person confesses his sin to ;o*, ;o* will not forgi e it. )nly the person who in ites ;o* into his life, will ha e a relationship with ;o*. .f a person accepts 4hrist, ;o*>s Gu*gement is against 4hrist on the cross, instea* of that person. 3ut for other people, ;o*>s Gu*gement will -e against them after their *eaths. 0n* no-o*y will escape it ($e-rews 263).

8%

Christ died on e to sa-e many people

&#ebrews 8:*6'
4hrist *i* not *ie many times for people>s many sins (wrong an* e il *ee*s) 1 $e-rews ?.2E<2C. $e *ie* once, e en as all people *ie once. 3ut his death was enough to free many people from the power of sin2 death and the de-il> $is *eath was enough to sa e e eryone who trusts him. 0n* these are the people who wait eagerly for his return. 'hey e@pect him, e en as ser ants e@pect their master to return (%ar+ 13633<3D). 'hey *o not +now when he will return. 3ut they are constantly rea*y. ;o*>s people ery much want 4hrist to return. .n fact, they need him to return> 'here are ery many wrong things in this worl*. 0n* they nee* him to rescue them, or in other wor*s, to sa-e them from those wrong things. 4hrist has alrea*y *efeate* the power of sin. 3ut sin still upsets the li es of ;o*>s people in this worl*. Sometimes it is their own sin. Sometimes it is other people>s sin. 3ut 4hrist will return as +ing an* Gu*ge. 0n* then he will rescue his people from all sin. So they will -e completely free from the power of sin, as he is. 4hrist>s *eath has also *efeate* the power of death. 3ut ;o*>s people still *ie. $owe er, 4hrist>s return will change that. See 1 4orinthians chapter 1E. 0n* 4hrist also *efeate* the de-il+s power ($e-rews 261A<1E). 3ut the *e il is still the enemy of ;o*>s people. 0n* still, the *e il constantly causes trou-le for them (1 !eter E68). 3ut 4hrist will return. 0n* then he will *eclare his Gu*gement against the *e il. 0n* at last, the *e il>s power will en* (Fe elation 2062<3).

#ebrews hapter $9
= shadow of future things
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,e ha e often thought a-out opies an* the reality as we ha e stu*ie* the 3oo+ of $e-rews. 0n* here, the author has another e@ample for us. 'he law is as a sha*ow of the goo* things in the future, he says. ,e can *isco er much a-out the real thing from a shadow. 0 sha*ow has a similar shape to the real thing. 0 sha*ow can help us to un*erstan* how great the real thing is. 'he sha*ow coul* not e@ist unless the real thing also e@ists. 0n* the sha*ow woul* not -e there unless the real thing was near. $ere, the reality means the goo* things that ;o* has promise*. 4hrist is coming to rule the worl* as +ing. 0n* at that time, ;o* will complete his wor+ in his people>s li es. $e will ma+e his people perfect. 'he law means the rules that ;o* ga e to the nation calle* .srael -y means of %oses. /specially, it inclu*es the rules for .srael>s priests. 'hose rules were similar to the goo* things that ;o* is -ringing a-out. 'he priests offere* animals as sacrifices (gifts to ;o*), which was similar to 4hrist>s *eath as a sacrifice. 'heir gifts ma*e it possi-le for people to ha e a relationship with ;o*, -ut those sacrifices were not the reality. Christ+s death is the reality, an* -y it, ;o* is ma+ing his people perfe t. .n the present age, we see the sha*ow -etter than we can see the reality. .n this worl*, we are not yet perfect. ;o* has tol* us his law -efore he rules this worl* as +ing. 'he reality e@ists, -ut it -elongs to a future age. 0n* that future age is near. 4hrist has *ie*. So ;o* has alrea*y starte* to *o the goo* things that he promise*. 0n* what ;o* has -egun, he will complete (!hilippians 16C).

8&

Deasons for the sa rifi e of animals

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'here were se eral reasons why .srael>s priests offere* animals as sa rifi es (gifts to ;o*). $ere are some of these reasons6 (1) ;o* create* this worl* an* it -elongs to him. So it is right an* proper that (od should re ei-e a gift from it. (2) 'hose animals *ie* on -ehalf of the people who ga e them. 'he people *eser e* to *ie -ecause of their sins (e il *ee*s). 3ut the animals suffere* instea*. 0n* that helps us to un*erstan* that Christ died instead of us. $e suffere* the punishment for our sins. (3) 'he *eaths of those animals ma*e it possi-le for people to ha e a relationship with (od. So e en -efore 4hrist came, there was a relationship -etween ;o* an* his people. .n these erses, the author a**s another reason. 'he sa rifi es onstantly reminded people about sin. So the rules a-out sacrifices ha* the same purpose as the rest of ;o*>s law. 'hey ma*e people aware of their sin (Fomans D6D). 'he sacrifices pro e* that people ha* not li e* -y ;o*>s stan*ar*s (Fomans 3623). 0n* it is ery important for people to +now that fact. 'hat fact shows that people need Christ+s death. .t is only -y the *eath of 4hrist that ;o* can forgi e our sins. !eople *i* ha e a relationship with ;o* e en -efore 4hrist *ie*. 'hey *i* not ha e that relationship merely -ecause some animals ha* *ie*. 'hey ha* that relationship -ecause of the real meaning of those sacrifices. 'hat meaning was that Christ was coming to *ie for their sins. 0n* that was why ;o* coul* forgi e them, too. 3ut their relationship with ;o* was not omplete or perfe t. 'hey were still ery aware of their sin, as !aul says in Fomans D6D<2E. 'hey nee*e* 4hrist to ma+e them free from the power of sin an* *eath (Fomans 861<AB $e-rews 261A<1EB $e-rews ?61A). 'he sacrifices of animals ha* their purpose. 3ut the sacrifice of 4hrist has a much greater purpose.

The blood has spe ial meaning

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)f course it is impossi-le that the blood of animals shoul* free people from their sins (e il *ee*s). 3loo* is essential for an animal>s life. 3ut when the animal is *ea*, its -loo* is not especially useful for anyone. .t certainly cannot sa e people from the punishment for their sins. .t cannot men* a person>s -ro+en relationship with ;o*. 'he author is referring to the -loo* that .srael>s priests use* in their ceremonies ($e-rews ?621< 22). 3loo* was necessary in those ceremonies. 3ecause of those ceremonies an* that -loo*, ;o* coul* forgi e his people>s sins. 3ut it was not the blood itself that a hie-ed that result. 'he -loo* in those ceremonies was Gust a su-stance with a special meaning. 'he meaning was ery important, -ut the -loo* itself was not. .n other wor*s, the -loo* of those animals *i* not ha e some secret power to ta+e away sins. So we nee* to un*erstan* the special meaning of that -loo*. 'hat special meaning is the death of Christ. $e *ie*, e en as those animals ha* *ie*, for other people>s sin. $is *eath, li+e the *eaths of those animals, ma*e it possi-le for ;o* to forgi e sins. 3ut the *eaths of those animals was the copyB an* 4hrist>s *eath was the reality. 1t is Christ+s death that really frees people from the power of sin> .t is 4hrist>s *eath that gi es people a right relationship with ;o*. 'he -loo* of those animals ha* a similar effect only -ecause 4hrist>s *eath woul* really *o it. :i+e a teacher, ;o* use* those copies to teach people a-out the reality. Some people only care* a-out the ceremonies, an* ne er learne* a-out the reality. 3ut other people un*erstoo* what ;o* was teaching, for e@ample "a i* (!salm E161C<1D)B %icah (%icah C6C<8) an* 9ohn the 3aptist (9ohn 163E<3C).

8'

;salm /9 and the Septuagint

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%ost /nglish 3i-les say that 4hrist spo+e the wor*s in $e-rews 106E<D. 'hat seems right, -ut the name =4hrist> *oes not actually appear in the original language (;ree+) for erse E. .t is clear from 9ohn C638 that this passage *escri-es 4hrist>s attitu*es well. $e came to this earth to o-ey ;o* the #ather completely. $owe er, the original author of this passage was 4a-id. You can rea* his original wor*s in !salm A06C<8. 'hose wor*s are slightly *ifferent from the wor*s in the 3oo+ of $e-rews. !salm A06C contains the strange wor*s, =You ha e pier ed (ma*e holes in) my ears.> 3ut $e-rews 106E says, =You ha e prepare* a -o*y for me.> 'he reason for the *ifference is that the author of $e-rews too+ his wor*s from the ancient ;ree+ translation. 'hat translation is calle* the Septuagint. "a i*>s original wor*s refer to the ancient law in "euteronomy 1E612<1D. &sually, a sla e -ecame a free man after C years> wor+. 3ut sometimes a sla e lo e* his master so much that he wante* to ser e him for life. 'hen the master carrie* out a ceremony when he ma*e a hole in the sla e>s ear, li+e the hole for an ear<ring. .t showe* that the sla e woul* always listen to his master>s comman*s. 0n* he woul* o-ey them. 'he Septuagint>s wor*s may mean, =You ha e prepare* my -o*y.> .n other wor*s, =you ha e marked my -o*y.> %asters in many countries *i* not follow the a-o e law. 3ut they ma*e a mar+ on the -o*ies of their permanent sla es. So the meaning is the same. So $e-rews 106E means this. .t was not gifts that ;o* wante*. $e wante* someone who would obey him ompletely. Such a person woul* o-ey ;o* -ecause he lo-ed ;o*. $is lo e was li+e the sla e>s lo e for his master in the ancient law. 0n* we ha e seen that this was Christ+s choice. .t was his delight to o-ey ;o* completely. 0n* that please* ;o* the #ather much (%ar+ 1611).

Deasons why (od should answer a prayer

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$e-rews 106E<D contains a translation in the ;ree+ language of ;salm /9:376. !salm A0 is really a prayer for ;o*>s help. "a i* wrote it when his situation was ery *esperate. !eople were trying to +ill him, so "a i* nee*e* ;o* to sa e him. 3ut -efore "a i*>s reIuest for help, "a i* ga e A powerful reasons why ;o* shoul* help him6 (1) (od had res ued 4a-id on a pre ious occasion (!salm A061<3). ;o* woul* not sa e "a i* then, an* refuse any help now. .f ;o* *i* that, then his original action woul* -e without purpose. ;o* *oes not change his min* as people *o (9ames 161D). 0n* e erything that he *oes achie es its purpose (.saiah EE611). (2) (od has done -ery many wonderful things for his people (!salm A06A<E). So we +now a-out ;o*>s character. $e always *oes what is goo*. $e cares a-out his people. So he will act to rescue them from their trou-les. (3) 4a-id was (od+s ser-ant. 0n* he e en *eclare* himself to -e ;o*>s sla-e (!salm A06C<8B see "euteronomy 1E612<1D). .t is a matter of honour that a master shoul* protect his ser ants. 0n* the master himself woul* suffer loss if someone hurt his sla e. "a i* *eclare* that he ha* -ecome ;o*>s sla e be ause of his lo-e for ;o*. (See my note on $e-rews 106E). 0n* that was a special reason why ;o* must help "a i*. Someone who ser e* the master -ecause of lo e ha* a special position in the master>s house. (See my note on $e-rews 36E.) .n this passage, "a i* mentions ;o*>s book. 'hat may refer to the recor* that masters +ept of their permanent ser ants. 'he 3i-le says that ;o* has such a -oo+, calle* the book of life. 0n* in it are the names of those people who are ;o*>s ser ants (Fe elation 20611<1E).

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(A) 1t would bring (od honour when he rescue* "a i* (!salm A06?<10). "a i* woul* ma+e sure a-out that. $e promise* to *eclare in pu-lic what ;o* ha* *one for him. $e woul* tell e-eryone a-out ;o*>s goo*ness. "a i* was careful not to *o something that other people often *i*. ,hen people as+e* false go*s for help, they often ga e -aluable gifts to their go*s (for e@ample, 2 Kings 362D). Feally, they were trying to pay their go*s for help. 3ut ;o*>s ser ants *i* not *o such a thing (!salm A06C an* $e-rews 106C). .nstea*, they +new that they should obey (od completely. 'hat was what ;o* really wante* (%icah C6C<8). 'he author of $e-rews seems to say that Christ also spo+e these wor*s to ;o* ($e-rews 106E). ,e *o not ha e a recor* elsewhere in the 3i-le of that. 3ut the 3i-le often tells us that 4hrist -eha e* li+e a ser-ant, or e en a sla-e. See !hilippians 26E<8B %ar+ 106A3<AEB 9ohn 1361<1D an* .saiah E2613 to E3611. 4hrist o-eye* ;o* the #ather completely, especially in his *eath (%ar+ 1A63C).

1t is better to obey (od than to offer sa rifi es

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.n $e-rews 106E<D, the author copie* !salm A06C<8 from the ol* translation of the 3i-le in the ;ree+ language. 0n* now he e@plains that passage in his own wor*s. 'hat is a goo* way to teach the meaning of the 3i-le. 3ut teachers of the 3i-le shoul* *o as he *i*. They should read the Bible passage to their students before they e,plain it. Sometimes a 3i-le translation is not completely accurate. 'hat happene* here, too. 'he ;ree+ translation says that ;o* was not =please*> with the sacrifices. 3ut the original passage in the $e-rew language says that ;o* *i* not =*esire> them. The author was not trying to impress anyone, an* he *i* not mention his +nowle*ge of the $e-rew. 3ut he ha* stu*ie* the 3i-le in -oth languages. ,e +now that -ecause he inclu*e* -oth wor*s (=please*> an* =*esire*>) in his e@planation. 3oth were true. ;o* was not please* with the sacrifices, an* he *i* not *esire them. 'he sa rifi es were the animals that people ga e to ;o*. 0n* it may surprise us that ;o* was not please* with them. 'he 3oo+ of :e iticus often says that the sacrifices please* ;o* (:e iticus 1613B :e iticus 36EB :e iticus 361C). 0lso, it may surprise us that ;o* *i* not want sacrifices. $is law says that his priests must offer sacrifices. 0n* ;o*>s law tells us what ;o* wants to happen. !erhaps the e@planation is in passages li+e .saiah 1611<13B $osea C6CB 0mos E621<22 an* %icah C6C<8. !eople were gi ing sacrifices, but they did not want to obey (od. 'hey carrie* out the sacrifices, -ut they were *oing ery many wic+e* things too. Su h sa rifi es did not please (od> Samuel tol* Saul that it is -etter to o-ey ;o* than to offer sacrifices (1 Samuel 1E622). ;o* ne er inten*e* the sacrifices to continue for all time. ,hen 9esus, ;o*>s Son, *ie* as a sacrifice, he was the perfect sacrifice. 0fter that, there was no reason to offer animals as sacrifices. So ;o* en*e* it. 0n* instea*, ;o* esta-lishe* something better. :i+e 9esus, ;o*>s people woul* lo e ;o* with their whole hearts (%ar+ 1262?<30). So they would genuinely want to obey him.

(od+s plan to make his people holy

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;o*>s =will> means the things that he wants to happen. .t inclu*es especially his plans for his people. 'he wor* =sanctifie*> means that (od has made someone or something holy. =$oly> means that the person or thing belongs to (od in a special way. $e has separated them from other people or from similar things, for himself. .n the past, the sa rifi e of animals ma*e certain things holy. 0 sacrifice is a gift to ;o*. 'he author of $e-rews has alrea*y e@plaine* that the -loo* of sacrifices ma*e ;o*>s house an* its contents holy ($e-rews ?621).

8(

3ut here in $e-rews 10610, it is people that (od has made holy 1 not -uil*ings or o-Gects. 0n* ;o* has ma*e them holy -ecause that is his will, his plan for them. 'hese are people who once were ;o*>s enemies. 'hey *i* many wrong an* e il things against him. 3ut now ;o* has sa e* (rescue*) them. So they ha e -ecome his people. $e has separated them so that they -elong to him in a special way. 'he sacrifice of animals ma*e ;o*>s house holy. 3ut a -etter an* more won*erful sacrifice has ma*e these people holy. 'hat sacrifice was the *eath of 9esus 4hrist, ;o*>s Son. 'he sacrifice of animals was a ceremony that taught people about (od+s will for his people. 'he sacrifice of 4hrist was the reality. $e arried out (od+s will to ma+e his people holy. 'he sacrifice of animals happene* often. 'he priests> wor+ was ne-er omplete or perfe t. 'he sacrifice of 4hrist happene* once only. $is wor+ was -oth omplete and perfe t. 'he sacrifice of animals coul* not change people>s li es. 3ut the sa rifi e of Christ makes unholy people holy. .t separates those people, so that they -elong to ;o*.

Christ+s work to forgi-e sins is omplete and perfe t

&#ebrews $9:$$7$*'
'he author of $e-rews is referring to ;salm $$9:$. 'hat !salm, an* especially that erse, astonishe* him. $e has often mentione* them in his -oo+ 1 see $e-rews 163B 1613B E6CB D621 an* 861. !salm 110 says that ;o* in ite* Christ, as his priest, to sit down in his house. 3ut the author +new a-out .srael>s priests an* their wor+. 0n* insi*e the temple (;o*>s house in 9erusalem), there were no chairs for the priests. / ery *ay, some priests went into that -uil*ing. 'hey stoo* to carry out their *uties. (ot e en the chief priest ha* a seat there. 'hey *i* not sit *own in ;o*>s house -ecause their work was ne-er omplete. / ery *ay those priests ha* to offer sacrifices (gifts to ;o*). 'hey offere* those sacrifices -ecause of sin (people>s wrong an* e il *ee*s). 3ut their sacrifices coul* not o ercome the power of sin. Sin still controlle* the li es of ;o*>s people, so more sacrifices were always necessary. 'hat was so until 4hrist *ie*. $is *eath was the perfe t sa rifi e for sin -ecause, -y his *eath, 4hrist o ercame the power of sin. $is *eath ma*e it possi-le for ;o* to forgi e sin. So sin *oes not rule the li es of ;o*>s people now. .nstea*, they allow (od+s #oly Spirit to rule their li-es (;alatians E61?<2E). 0n* when ;o*>s people confess their sins, ;o* forgi es them (1 9ohn 168<?). 'hose priests offere* sacrifices *aily. 4hrist>s *eath happene* only once. 'heir sacrifices coul* not o ercome the power of sin. 4hrist>s *eath *estroye* the power of sin. 'hey stoo* to ser e ;o*. 3ut after his *eath, 4hrist entere* hea en to ser e ;o* as priest. 0n* -ecause his wor+ was -oth omplete and perfe t, he sat *own in ;o*>s house there. ;o* the #ather ga e his Son the place of greatest honour, at his own right si*e.

(od is establishing Christ+s rule

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,e ha e sai* that, -y his *eath, 4hrist *estroye* the power of the *e il, sin an* *eath. 0n* we ha e seen that his wor+ was -oth complete an* perfect. 3ut when we loo+ at our world, it is har* to see the e i*ence of that fact. ;o*>s people still *ie. 0ll people 1 e en genuine 4hristians 1 are guilty of sin (e il *ee*s that are against ;o*>s law). 0n* the *e il controls much that happens here. $owe er, if we were in hea-en2 the fa t would be -ery lear. 4hrist, ;o*>s Son, sits at the right side of ;o* the #ather. 'hat is all the e i*ence that we nee*. 3ecause 4hrist is there, ;o* has a epted 4hrist>s sacrifice (*eath). .f 4hrist>s wor+ were not complete, he woul* not sit in the most important place in hea en. ;o* the #ather has gi en that honour to his Son -ecause his &Christ+s' work is perfe t.

(0

!salm 11061 e@plains what is happening in this world now. ;o* is esta-lishing his rule on earth, e en as he alrea*y rules hea en (%atthew C610). 4hrist sits at the right si*e of the #ather, -ecause he is waiting. 0s he waits, his enemies still seem to ha e power on this earth. 3ut ;o* the #ather has alrea*y chosen the time when Christ will return to rule (%ar+ 13632). 0n* then the reality will -e clear on earth, e en as it alrea*y is in hea en. / eryone will see that 4hrist has completely *efeate* his enemies (the *e il, sin an* *eath). Sometimes sol*iers woul* put their feet on their enemies> nec+s to show that they ha* *efeate* them completely (9oshua 1062AB 1 4orinthians 1E62E). So this wor*<picture shows 4hrist>s complete success against the *e il, sin an* *eath.

!hy are Christians not perfe tB

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Christ has *efeate* his enemies6 sin (e il *ee*s), the *e il an* *eath. $e *i* it -y his own *eath, on the cross. $is omplete su ess is alrea*y clear in hea-en, where he sits at the right si*e of ;o* the #ather. 0n* in the future, it will -e clear on earth too, when 4hrist returns to rule. 3ut we must not imagine that 4hrist>s wor+ is only for hea en, or only for the future. #is su ess is also lear in the li-es of his people2 now on earth> 'hey are the people who ha e confesse* their sin to him. 'hey ha e in ite* him into their li es, an* they trust him. Their li-es are lear and powerful e-iden e of the wor+ that 4hrist *i* on the cross. 4hrist often spo+e a-out =;o*>s +ing*om,> that is, his rule. Sometimes that phrase means = hea-en, where ;o* always rules>. Sometimes it means =(od+s future rule on this earth>. 3ut often the meaning is =the li-es of people who allow ;o* to rule their li es>. 0ll three are part of ;o*>s +ing*om. 0n* so we can see e i*ence in the li es of those people. 'hat e i*ence shows us that Christ+s death on the ross really was su essful. 'hat e i*ence is the way that ;o* is sanctifying his people. 'hat means that he is making his people holy. $e is separating them so that they -elong to him. $e is helping them to o ercome sin in their own li es. $e lea*s an* gui*es them -y his $oly Spirit. $e helps them to lo e him with their whole hearts. $e teaches them to show lo e for other people. 'hey li e *ifferently -ecause ;o* is in their li es (;alatians E61?<23). 'hey are not yet perfect. 3ut Christ has already done the work to make them perfe t. 0n* they are learning an* *e eloping, as 4hristians shoul* ($e-rews C61).

The Bible+s e-iden e that Christ has defeated the de-il2 sin and death
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3y his *eath on the cross, 4hrist *efeate* his enemies. 'hose enemies are the *e il, sin (e il *ee*s), an* *eath. ,e ha e -een thin+ing a-out the e i*ence that his success is complete6< Christ be ame ali-e again after his *eath. 'he author *oes not mention that e i*ence in this passage, -ut he will mention it in $e-rews 13620. .n hea en, the e i*ence is that Christ sits on the right side of (od the )ather ($e-rews 10612). .n the future, the e i*ence will -e that Christ will return to rule the world ($e-rews ?628). )n the earth now, the e i*ence is in the li-es of (od+s people. ;o* is ma+ing them holy ($e-rews 1061A). :astly, we ha e e i*ence in the words of the Bible ($e-rews 1061E<1D).

(1

The Bible is not Gust a -oo+ that people wrote long ago. 'he 3i-le is the wor*s of ;o*>s $oly Spirit (2 !eter 1620<21). 0n* -ecause it is ;o*>s wor*, the 3i-le is ali e ($e-rews A612). .t is actually wor+ing in the li es of ;o*>s people. .t is acti e in their hearts an* min*s ($e-rews 1061C). .n other wor*s, it guides their thoughts and intentions2 their desires and hopes. 'he wor*s in $e-rews 1061C<1D are a translation of wor*s from 9eremiah 31633<3A. 3ut they are not the same translation that the author use* in $e-rews 8610<12. )ne translation is from the ancient 3i-le in the ;ree+ language calle* the Septuagint. 'he other one is the author>s own translation. 'he author coul* ma+e that translation -ecause he +new the original passage =-y heart>. 'hat phrase means that he ha* learnt it. 3ut we also +now from that passage that (od a tually puts his words into his people+s hearts and minds. 0n* that is how he wor+s, -y his wor*, in the li es of his people.

!hen (od does not remember sin

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'he author of $e-rews wants to show the relationship -etween the -eginning of 9eremiah 31633< 3A an* its en*. So he places those two sections together. (ow we can see clearly that (od forgi-es his people>s sins (e il *ee*s) be ause of his new o-enant with them. $ere, the co enant means the promises that ;o* has ma*e -ecause of 9esus> *eath. 3ecause of those promises, people can ha e a close relationship with ;o* ($e-rews 10622). $ere, we are thin+ing especially a-out (od+s promise to forgi-e. 'hat is one of the most won*erful things a-out ;o*. $e can forgi e e ery +in* of wrong thing that people *o against him (/@o*us 3A6C<D). ,hen ;o* <remembers+ something, that is not Gust a matter of his memory. 'he wor* =remem-er> has a special meaning in the 3i-le. (ehemiah often praye* that ;o* woul* =remem-er> certain people ((ehemiah E61?B (ehemiah C61AB (ehemiah 1362?). Feally, he was as+ing ;o* to act -ecause of those people>s goo* or e il *ee*s. So when ;o* =remem-ers> sin (e il *ee*s), he punishes. 'hat is the special meaning of =remem-er>. 3ut if ;o* *oes not remem-er, that is the opposite. $e forgi-es. 0n* he forgi es completely. ,e must ne er imagine that ;o* will forgi e e eryone. $e only forgi es those people who ha e Goine* in his co enant. .n other wor*s, he forgi es the people who ha e recei e* their relationship with him be ause of %esus+ death. 'hey are the people who ha e confesse* their sins to ;o*. 'hey ha e in ite* him into their li es, an* they allow him to rule their li es. 'hey ha e put their trust in him. .n such people>s li es, ;o* has ma*e a won*erful change. 9esus sai* that they are =-orn again> (9ohn 363). ;o* has forgi en their sins, an* he has gi en them a new life (9ohn 361C).

The perfe t sa rifi e was the death of %esus

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#or many chapters, the author of $e-rews has written a-out 1srael+s priests and their temple. ('hat is, the house of ;o* in 9erusalem, where the priests ser e* ;o*.) .t is clear that he ha* stu*ie* these su-Gects carefully. 0n* this is his last sentence a-out these things. 'he first 4hristians lo e* the temple (%ar+ 1361). / en after 9esus> *eath, they consi*ere* it part of their own religion. 'hey continue* to go there to pray (0cts 361). 0-out 30 years after 9esus> *eath, 4hristians were still offering animals as sacrifices (gifts to ;o*). (4ompare 0cts 21623<2A an* (um-ers C613<18.)

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So it was not clear to those first 4hristians how much e-erything had hanged -ecause of 9esus> *eath. 3ut the author of $e-rews taught that 4hristians must constantly grow an* *e elop in their relationship with ;o* ($e-rews E611 to C63). ;o* teaches his people -y means of his wor*, the 3i-le ($e-rews E612). So the author of $e-rews ha* stu*ie* the )l* 'estament (the first 3? -oo+s in the 3i-le). 0n* those -oo+s ha* taught him a-out the importan e of %esus and his death. %esus is more important than the angels (;o*>s special ser ants who came from hea en to help his people) 1 $e-rews 16A<1A. %oses was ;o*>s principal ser antB -ut %esus is ;o*>s Son 1 $e-rews 362<C. %esus is our chief priest. 0n* he -elongs to a -etter an* more ancient or*er (group) of priests than .srael>s priests *i* 1 $e-rews chapter D. 0s the perfect priest, 9esus offere* the perfe t sa rifi e for sin (e il *ee*s). 'hat sacrifice was his own *eath < $e-rews ?611<28. .t is -ecause of 9esus> *eath that ;o* can forgi e our sin. 0n* -ecause of his *eath, ;o* has esta-lishe* a new +in* of relationship with his people 1 $e-rews 86C<13. .srael>s priests ha* carrie* out their sacrifices for a-out 1E00 years. 0n* they were still offering sacrifices at the time when the author wrote his -oo+. 3ut the author ha* learne* from the )l* 'estament that the sa rifi es of animals were not still ne essary. 'hey were important in the past. 'hey were ;o*>s way to teach people that 4hrist woul* *ie for their sins. 3ecause of those sacrifices, people +new that they nee*e* ;o* to forgi e them. So the sacrifices allowe* people to ha e a relationship with ;o*. 3ut those sacrifices 1 an* e en the temple itself 1 were only a copy of the reality. The reality was the death of Christ> $e offere* his own -loo* to ;o* the #ather in hea en. 3ecause of it, ;o* coul* forgi e his people>s sins. 'he new +in* of relationship -etween ;o* an* his people ha* -egun. 0n* -ecause ;o* ha* forgi en them, no other sacrifices were necessary.

The losest relationship with (od

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9esus has esta-lishe* a new co enant -etween ;o* an* his people ($e-rews 86C<8). 0n* un*er this new co enant, nothing separates (od from his people. ;o* has forgi en their sins (e il *ee*s). 0n* he has free* them from the e il forces that controlle* their li es. $e is a*opting them as his chil*ren (;alatians A6A<C). So now, they can approach him as his sons an* *aughters. 'he o-enant is the agreement -etween ;o* an* his people. 'he ol* co enant was ;o*Ns relationship with the nation calle* .srael. 'hat agreement allowe* .srael>s people to ha e a relationship with ;o*, -ut it was not a close relationship. 'he people coul* gather roun* ;o*>s house to prayB -ut they coul* not enter it. 'he people coul* not offer their own gifts to ;o* 1 the priests *i* that for them. 'he priests coul* enter ;o*>s house, -ut not its most holy room. 'he chief priest coul* enter the most holy room, -ut only on one *ay each year, an* not without -loo* ($e-rews ?6D). 3ut now, %esus has died for our sins. $e has gone into the real holy place in hea en ($e-rews C61?<20B $e-rews ?62A). $e has offere* his own -loo* to ma+e the new co enant sure ($e-rews ?61A<1C). 0n* the result is that e-ery genuine Christian an ha-e the losest possible relationship with (od. 'hey all may enter the most holy place. 'hat is why 9esus calls them his -rothers ($e-rews 2611<12). 'hey are not merely his frien*sB they ha e -ecome his -rothers. 'hey ha e Goine* the family of ;o*. So of course they may enter ;o*>s house. )f course they may enter e en the most special room. 'hey -elong to ;o*>s familyB that house is their house now. 0n* that is a reason to -e confi*ent ($e-rews 36C).

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The new and li-ing way to (od

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'here are two main i*eas a-out the meaning of =the flesh (-o*y)> of 9esus in $e-rews 10620. )ne i*ea is that it means the death of %esus. 'he other i*ea is, li+e in $e-rews E6D, that it means %esus+ life on this earth. 3ut perhaps it is possi-le for -oth meanings to -e correct. .n -oth the -uil*ing calle* the temple, an* the tent calle* the ta-ernacle, a urtain separate* the most holy place. So a curtain mar+e* the room where ;o* was present in a special way. 'hat curtain showed the way to (od. .n the same way, 9esus> life, -y his wor*s an* actions, constantly showe* people the way to ;o* (9ohn 1A6C<10). 3ut a curtain is not li+e a permanent wall. You can easily mo e a curtain to one si*e. .srael>s chief priest *i* that on the special *ay each year, when he entere* the most holy place ($e-rews ?6D). )r, it is possi-le for a curtain to tear apart. 'hat happene* to the curtain in the temple at the time when %esus died (%ar+ 1E63D<38). 9esus *eclare* that he is the way to (od the )ather (9ohn 1A6C). 3y his life, he showe* people how to ha e a close relationship with ;o*. 3y his death, he ma*e it possi-le for people to recei e that relationship with ;o*. 'his is a new kind of relationship -etween ;o* an* his people ($e-rews 868<11). .t is a closer relationship than .srael>s priests +new. 'hey coul* not go -eyon* the curtain into the most holy place. 3ut -ecause of 9esus> *eath, a curtain no longer separates ;o* from his people. The way to (od is now open. 0n* ;o* wants his people to ha e the closest possi-le relationship with him. 'hey ha e -ecome his sons an* *aughters ($e-rews 126E).

%esus2 our great priest

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"uring the li es of 9esus an* the first 4hristians, .srael>s hief priest came from the group calle* the Saddu ees (0cts E61D). 'he Sa**ucees were a group of priests who ha* some strange -eliefs (0cts 2368). 0lthough most people in .srael *i* not agree with those -eliefs, they still respecte* the chief priest (0cts 2361<E). $e ha* authority o er e erything that happene* in ;o*>s house, calle* the temple. 0lthough people respecte* his authority, they still argue* with his -eliefs (0cts 236?). 'hose chief priests carrie* out the ceremonies properly. 3ut they *i* not rule ;o*>s house well. 'hey e en opene* a mar+et insi*e the temple>s outer walls. .t was this mar+et that 9esus stoppe* on two occasions (9ohn 2613<1CB %ar+ 1161E<1D). Some of the lea*ers as+e* 9esus whether he ha* authority to *o such things (%ar+ 11628). Feally, they thought that he *i* not ha e authority. )nly the hief priest had authority o-er the house of (od. 3ut many people in .srael saw the wrong things that the chief priest was *oing. 0n*, li+e 9oseph from 0rimathea, they were eager for ;o* to esta-lish his rule (:u+e 236E0<E1). /Je+iel ha* *escri-e* a temple where priests were genuinely loyal to (od (/Je+iel AA61E<1C). )nly a priest who was truly great woul* ha e authority there. 'he =great priest> whom the author of $e-rews refers to is, of course, %esus ($e-rews A61A). .t is 9esus who has authority o er ;o*>s house now. 0n* the real house of ;o* is not a -uil*ing, -ut (od+s people ($e-rews 36C). So 9esus rules ;o*>s people now. $e rules in a way that is completely loyal to ;o* the #ather ($e-rews 361<2). 0n* as our great priest, he ma+es it possi-le for us to approach ;o* with confi*ence.

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!hen (od de lares people lean

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,e may imagine that the author is referring to the ceremony calle* -aptism here. 0s a person washes away *irt, so ;o* remo es a new 4hristian>s sin (e il *ee*s). So, in -aptism, some 4hristians splash that person with waterB an* other 4hristians -athe that person. 'he author is certainly thin+ing a-out the meaning of -aptism, an* he seems to mention -oth metho*s. 3ut actually, the reference is to ustoms that are e-en more an ient. 0fter certain e ents, the laws of %oses *eclare* people to -e un lean. .t meant that those people coul* not worship (gi e honour to) ;o* in pu-lic. 'hey coul* not go to ;o*>s house an* they ha* to separate themsel es from other people. 3efore they -ecame clean again, they ha* to bathe in water (see, for e@ample, :e iticus chapter 1E). 'hen, they coul* worship in pu-lic again. 'he author of $e-rews has alrea*y e@plaine* how %oses splashed people with -loo* ($e-rews ?61?). .t meant that the people were holy. .n other wor*s, they -elonge* to ;o*. 'he author uses these customs to e@plain what ;o* has *one for 4hristians. ,ater can only clean the outsi*e of a person. 3ut when (od forgi-es a person+s sins2 he does it ompletely . $e *eclares clean e en the parts of the person that we cannot see, for e@ample, the heart. ,hen the laws of %oses *eclare* people clean, they coul* gather roun* the house of ;o*. 3ut they coul* ne er enter it. 3ut when (od de lares people lean by the blood of %esus, they can go into the holiest place. The death of %esus has made them holy. 'hey trust him completely, so they can worship ;o* with sincere hearts.

(od is faithful
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'his erse may remin* us of our stu*y on $e-rews 361<2. 'here, we *iscusse* how a ser ant or son can -e faithful. 0 ser ant or son is faithful if he is loyal an* responsi-le. 3ut here, the meaning of faithful is slightly *ifferent. ,e are not thin+ing a-out ;o*>s ser ant or e en ;o*>s Son now. .n $e-rews 10623, the author is saying that (od himself is faithful. Feally, the wor* =faithful> means someone whom you an trust. 0 master can trust his faithful ser ant. 0 father can trust his faithful son. 0n* we an trust (od2 be ause he is faithful. $e always *oes those things that he has promise* to *o. 'he wor* =confession> also appears in $e-rews 361, an* the meaning is the same. )ur confession means the things that, together, we agree as 4hristians. .t is our rea tion to the fact that ;o* is faithful. #e is faithful2 so we ha-e faith (acti e -elief an* trust) in him. ,e can trust him 1 so we *o trust him. ,e *eclare our hope in him. .n the 3i-le, =hope> means something that is ertain to happen in the future ($e-rews C61?). .t is not merely a wish or a *esire. ,e e@pect ;o* to *o goo* things for us. 0n* we are confi*ent a-out it. ;o* has gi en his promise. 0n* he is faithful.

!hy Christians should arry out good works

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.n $e-rews 10622<2A, the author encourages his rea*ers to -eha e in a particular manner. $e *oes not as+ them to *o these things without any reason. Christ died for them ($e-rews 1061?). Christ has made it possible for them to ha e a close relationship with ;o* ($e-rews 10620). 0n* Christ is the great priest who has authority o er his people ($e-rews 10621). #or those reasons, ;o*>s people shoul* *o these things6<

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'hey shoul* accept all that 4hrist has *one for them. 'hey shoul* enter the most holy place. 'hat means that they shoul* ha e the losest possible relationship with (od. 'hey shoul* ha e sincere attitu*es an* they shoul* trust ;o* completely ($e-rews 10622). 'hey shoul* remain loyal to the things that 4hristians -elie e. 'heir hope shoul* -e strong, -ecause they trust ;o*>s promises. 0n* he will *o all that he has promise* to *o ($e-rews 10623). 4hristians shoul* lo-e ea h other, an* they shoul* do good works ($e-rews 1062A). 'hat was 9esus> comman* to them (9ohn 1363A<3E). Such -eha iour shoul* -ecome part of a 4hristian>s character (;alatians E622<2C). So good works2 an* lo e for other people, should be the result of a Christian+s relationship with (od. 'hat seems to -e what the author was e@plaining in $e-rews C610<12. $is rea*ers were carrying out goo* wor+sB an* they were showing real lo e. 'he author was please* that their lo e was strong. 3ut he e@plaine* that their faith (acti e -elief an* trust in ;o*) nee*e* to -e stronger. $ere in $e-rews 1061?<2A, the author shows the proper attitude towards good works. 0 person annot sa e themsel es -y means of goo* *ee*s. Nobody can earn a proper relationship with ;o*. .t is impossible to -ecome a 4hristian -y means of goo* wor+s. 0 right relationship with ;o* is his free gift. 0n* people can only recei e that gift -ecause 4hrist *ie* for them. 0 person must accept 4hrist into their life in or*er to -ecome a 4hristian. 3ut goo* wor+s are important for 4hristians. (ood works are both the result and the e-iden e of what (od has done in their li-es.

!hy Christians should go to hur h

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'he 3i-le *oes not often spea+ a-out the importance of churches. 3ut the instructions in this erse are clear. 1t is important for Christians to meet together. 'hey nee* to spea+ to each other, to encourage each other in their relationship with ;o*. 'he wor* for =encourage> here is the same as in $e-rews 3613. So, at their meetings, 4hristians shoul* use words that will ha-e an effe t on each other. Sometimes they shoul* encourage each other, -ut sometimes they must warn each other. 3ut always, their *esire must -e to help each other. :o-e shoul* always gui*e their wor*s an* actions. 'he author gi es a special reason why 4hristians shoul* go to church. ='he *ay> is -ecoming nearer. $e means the day when Christ will return to rule the worl*. )n that *ay, 4hrist will carry out his Gu*gement against the e il forces that ha e rule* this worl* so cruelly. Sometimes e ents in our worl* remin* us that =the *ay> is near. 0n* then especially, we shoul* want to meet with other 4hristians. 'here are many other reasons why 4hristians shoul* meet. )ur meetings are an opportunity to learn about (od and about the Bible. 4hristians shoul* pray at all times, not Gust at church (1 'hessalonians E61D). 3ut since the -eginning, 4hristians ha e wante* to pray together (0cts 161A). 0lso, 4hristians meet to share bread and wine in the ceremony calle* 4ommunion (1 4orinthians 11623<28). 0n* there are other reasons too. 'he 3i-le *oes not say that 4hristians ha e to meet on Sundays. 3ut the first 4hristians chose Sun*ay as a special *ay for prayer an* for their meetings (0cts 206DB 1 4orinthians 1C62B Fe elation 1610). 'hat was the *ay when 4hrist -ecame ali e again after his *eath (9ohn 2061).

E-il deeds that (od does not forgi-e

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,e li+e to stu*y each erse of the 3i-le separately. 3ut sometimes that metho* is not right. /ach erse -elongs in a longer passage. 0n* sometimes we must un*erstan* the whole passage -efore we can un*erstan* the separate erses.

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$e-rews 1062C has cause* *ifficulties for many people. 'he pro-lem is that e ery 4hristian sometimes *oes wrong things on purpose. 0n* that situation is what the erse seems to *escri-e. 'hat is why we nee* to loo+ at the whole passage. 4learly, the author *oes not thin+ that all 4hristians ha e lost their relationship with ;o*. ,e will fin* our e@planation in $e-rews 1062?. 'here the author will e@plain what these people ha-e done. 3ut in $e-rews 1062C the author Gust e@plains their attitu*e. On purpose they *eci*e* to *o something that they +new to -e ery wrong. 'hey ha e acte* as if the most holy things are completely without alue. 0n* they inten*e* to *o that. !eople>s attitu*es matter ery much to ;o*. 0n* that is especially true when they *o wrong things. ;o* allowe* people to offer animals as sacrifices (gifts to ;o*) when they *i* not *o those wrong things on purpose ((um-ers 1E622<2?). 3ut (od did not a ept sa rifi es when a person de ided on purpose to oppose (od. .f someone hate* ;o* so much, they coul* only e@pect punishment ((um-ers 1E630<31). :i+e e ery-o*y else, 4hristians *o e il things. 'heir -eha iour -ecomes e en worse when they *o those things on purpose. 'hey ought to +now what ;o*>s law says a-out those things. So they shoul* -e hum-le, an* they shoul* confess their e il *ee*s to ;o*. 0n* when they *o that, ;o* promises to forgi e (1 9ohn 168<10).

!hen (od shows no mer y

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Sometimes a person *eci*es, on purpose2 to oppose (od in a -ery e,treme manner. !erhaps that person attac+s ;o*>s people or *estroys ;o*>s house. )r perhaps that person *eals with a holy thing in a manner that shows complete *isgust. Such a person can only e@pect ;o*>s anger an* a terri-le punishment. Sometimes the Gu*ge is another person (for e@ample, :e iticus 2A623). Sometimes ;o* himself acts as the Gu*ge ((um-ers chapter 1C). .n the en*, of course, ;o* is the Gu*ge of e eryone (;enesis 1862E). !eople who act as Gu*ges sometimes ma+e mista+es. 3ut ;o* ne er *oes anything wrong. 0ll his Gu*gements are right an* proper. ;o*>s law tol* Gu*ges not to issue Gu*gements unless there were two or three witnesses. 0n* they coul* not trust only one witness, -ecause sometimes witnesses spea+ lies ("euteronomy 1?61E). 3ut ;o* nee*s no witnesses when he is the Gu*ge. $e alrea*y +nows the truth a-out e eryone an* e erything. ;o*>s law or*ere* the Gu*ges not to show mer y (for e@ample, "euteronomy 1?621). =%ercy> means special +in*ness to a guilty person. .srael>s Gu*ges ha* a *uty to -e stri t. 'he law (an* not the Gu*ge>s emotions) must gui*e the Gu*geNs *ecision. "a i* once sai* that he wante* ;o* to -e his Gu*ge (2 Samuel 2A61A). "a i*>s reason was that (od+s mer y is great. $e can forgi e e en ery wic+e* people who change their attitu*es (/Je+iel 18623). 'hree men who recei e* ;o*>s mercy were %anasseh, (e-ucha*neJJar, an* Saul (afterwar*s calle* !aul). 'hey all ha* *one terri-le things against ;o*>s people, ;o*>s house, or -oth (See 2 4hronicles 3361<?B 2 4hronicles 3C61D<1? an* 0cts 226A). 3ut afterwar*s, they change* their attitu*es. 'hey -ecame hum-le in front of ;o*. 0n* each of them *eci*e* to ser e ;o* (2 4hronicles 33612<13B "aniel A628<3DB 0cts 226C<1C). 'hese men ha* ma*e themsel es enemies of ;o*. 'hey *eser e* only his anger an* his Gu*gement. 3ut instea* they recei e* his mercy. 3ut we must not imagine that e eryone will recei e ;o*>s mercy. .f people *o not change their e il attitu*es, ;o* will ne er forgi e them. .f human Gu*ges *o not punish ;o*>s enemies, then ;o* will certainly issue his Gu*gement against them. 0n* then there will be no mer y.

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The worst sins

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0n e il *ee* is especially terri-le if a person carries it out against the holy things of ;o*. .t is e en worse if a person *oes it on purpose ($e-rews 1062C). ;o*>s punishment against that person will -e se ere ($e-rews 1062D<28). 'he author of $e-rews refers to three rimes that e@iste* un*er the ol* co enant (;o*>s relationship with .srael). 0n* then he shows how each crime can happen now. .n fact, it is e en worse if people *o these things now. #ormerly, people carrie* out such acts against the temple (;o*>s house in 9erusalem). 3ut that was a copy, an* now we ha e the reality ($e-rews ?623B $e-rews 1061). So these crimes are e en more terri-le now. 'hey are crimes against the most holy things that e@ist. To trample on the Son of (od. 'o =trample> means to wal+ in a hea y manner, as if you inten* to *estroy something un*er your feet. &n*er the ol* co enant, it was a crime to trample in a holy place. .n fact, it was a serious crime e en to enter ;o*>s temple unless you were a priest. So to trample there was an especially careless an* nasty thing to *o. 0 person woul* only *o it on purpose if he hate* ;o*. 'hat person woul* *o it -ecause he wante* to offen* ;o*. 0n* the only proper punishment was *eath. 'he temple was a copy, -ut ;o*>s Son is the reality (9ohn 2621). .t is a terri-le thing to act in a careless or nasty manner towar*s ;o*>s Son. .t is a terri-le thing to hate 4hrist, who *ie* for you. .t is a terri-le thing to act as if he is completely without alue. !eter wrote a-out people who were *oing such a thing (2 !eter 261<3). 'hey preten*e* to -e 4hristian teachers. 3ut really, they *i* not care a-out 4hrist. 'hey were using 4hrist as a means to teach their own i*eas, which were false an* *angerous. 'hey were Gealous men who use* the 4hristians to ma+e profits for themsel es. 9u*e also wrote a-out them (9u*e 8<13). To beha-e as if the blood of the o-enant is an un lean substan e . 'he co enant means the agreement that esta-lishes the relationship -etween ;o* an* his people. 'he animals that people ga e to ;o* were holy. ;o* ga e careful instructions a-out what shoul* happen to those animals (:e iticus chapters 1 to D). ,hen priests *i* not o-ey those rules on purpose, their -eha iour was ery e il (1 Samuel 2612<1D). 'he -loo* of the sacrifices (the animals that people ga e to ;o*) was especially important. .t is -ecause of the -loo* that ;o* can forgi e people (:e iticus 1D611). .t is the -loo* that esta-lishes the co enant ($e-rews ?618). .t is -y the -loo* that ;o* ma+es -oth people an* o-Gects holy ($e-rews ?61?<22). 3ut, of course, the -loo* of animals *i* not really free people from their sins (e il *ee*s). 'he reality is what Christ *i* -y his *eath. )nly the *eath of 4hrist can really free people from their sins. )nly the *eath of 4hrist can really ma+e people holy. .t is his *eath that esta-lishe* the new co enant -etween ;o* an* his people ($e-rews ?61A<1C). 0n* that is what the author means here -y =the -loo* of the co enant>. !eople ought to consi*er the -loo* of 4hrist precious. !eter wrote that it is much more precious than sil er or gol* (1 !eter 1618<1?). 3ut it is terri-le not to -e grateful to ;o* for what 4hrist has *one for you. 0n* it is e en worse to -eha e as if 4hrist>s *eath *isgusts you. Blasphemy against (od+s #oly Spirit. 4hrist sai* that ;o* ne er forgi es this sin (%ar+ 362?). =3lasphemy> means e il wor*s, -ut the person>s attitu*e matters ery much too. ,e can see that from $e-rews 1062C. 'his is the attitu*e of someone who hates ;o* with a omplete hate. 0n* that is not Gust an emotion that will change. .t is a *ecision that the person has ma*e on purpose. 'hat person ne er wants ;o* to forgi e himB an* ;o* will ne er forgi e him. Feally, the three crimes in $e-rews 1062? are all the same sin. 'he author has mentione* this sin -efore, in $e-rews C6A<C. 'his time he *escri-es it in three *ifferent ways in or*er to emphasise how terri-le it is.

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(od is the Audge of Christian leaders2 too

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'he author remin*s his rea*ers a-out .srael>s history with wor*s from "euteronomy 3263E<3C. 0n* he says that the same things are true about Christians today. ,e ha e -een stu*ying a-out people who carry out e il acts against ;o*>s holy things. .n ancient .srael, it was not foreigners who carrie* out the worst acts against ;o*>s holy things. .t was certain leaders in .srael (see :e iticus 1061B (um-ers 1C61<3B (um-ers 2E6C<1A). .t was .srael>s own lea*ers who set up false go*s in .srael (1 Kings 116C<DB 1 Kings 1262C<33). 0n* it was .srael>s own lea*ers who persua*e* .srael>s people not to -e loyal to ;o* (for e@ample, 2 Kings 216?<12). .t was against those leaders that ;o* originally spo+e these wor*s. $e ha* a right to engeance (that is, a right to punish his enemies). So they woul* certainly not a oi* their punishment. ;o* is the Gu*ge who will rescue his people. 0n* all his Gu*gements are right an* proper. 'he first 4hristians ha* many enemies. 'hose enemies attac+e* them, an* sometimes they +ille* them. 3ut the 4hristians remaine* loyal to ;o*. $owe er, the first 4hristians suffere* e en more -ecause of a *ifferent +in* of trou-le. 'his trou-le came from people who -elonge* to their churches. .n fact, they were leaders in the hur hes. 3ut they were not sincere. 'hey were using their authority in the church to -enefit themsel es. 'hey were teaching things that the 3i-le *oes not teach. :i+e those ancient lea*ers in .srael, they *i* not really care a-out people>s relationships with ;o*. 'hey care* much more a-out their own authority, wealth or *esires. 0n* they +new that they were *oing these wrong things. 'he authors of the (ew 'estament (the first 4hristian -oo+s) realise* how serious this situation was. 0n* they often warne* a-out it (0cts 20630B ;alatians E6D<10B 1 'imothy C63<EB 2 !eter 261<3B 1 9ohn 2618<1?B 9u*e 8<1CB Fe elation 2620). 'hrough history, there ha e -een many Christian leaders who ha-e urged Christians not to be loyal to (od. )r, they ha e acte* in a manner that can spoil people>s relationship with ;o*. 9esus warne* that this is a ery terri-le thing to *o (%ar+ ?6A2). Such -eha iour is a sin (e il action) against the holy things of ;o*. (od onsiders that his people are holy. 0n* they are much more holy than any sacre* -uil*ing or o-Gect that e@ists to*ay. ;o* has ma*e his people holy -y the -loo* (*eath) of his own Son, 9esus 4hrist.

#ow people may offend against (od+s most holy things

&#ebrews $9:.$'
'he author of $e-rews has Gust warne* how terri-le it is to sin (*o wrong things) against (od+s most holy things. 3ut 4hristian lea*ers must warn a-out many things. So the author a**s a sentence to emphasise how important this su-Gect is. ;o* himself will punish the person who sins on purpose against his holy things. .t is the most terri-le e il *ee* that any person coul* e er carry out. 0n* ;o*, who is the li ing ;o*, will certainly act against that person. .t is right to feel fear if we choose on purpose to offen* ;o*. #or e@ample6 0 4hristian lea*er who *eci*es not to tea h the truth about the Bible ought to -e afrai*. $e has offen*e* -oth against ;o*>s holy ,or* an* against ;o*>s holy people. Someone who uses his onne tion with a hur h in order to satisfy e-il desires ought to -e afrai* too. ;o*>s church is holy an* the people in it are holy, too. .n other wor*s, they -elong to ;o*. 'he person who offen*s against e en one of them, offen*s ;o* (%ar+ ?6A2). Sometimes people see something that ;o* has *one -y his $oly Spirit. 'hey +now that it is ;o*>s wor+. 3ut they pretend2 on purpose2 that it is not (od+s work. Such people ought to -e afrai*. You can rea* what 9esus warne* a-out such -eha iour in %ar+ 3622<2?. / erything that ;o* *oes is holy. 0n* if a person laughs at it, that person insults ;o*.

((

Someone may want to ha e more authority in the church. So he a ts as if Christ is not really important in the hur h today. 'hat person spea+s a-out the great things that he himself has *one, instea* of the greatness of 4hrist. Such a person insults ;o*>s Son. 0n* ;o*>s Son is ery holy. ;o* is angry with such -eha iour. 0n* some church lea*ers are afrai* of what other people may say. So they de ide not to speak about Christ+s death. .nstea*, those lea*ers ought to -e afrai* of ;o*. 4hrist>s *eath is ery holy an* it ma+es people holy. 'here is no other way that ;o* will sa e people. 4hristians ought to *eclare it at e ery opportunity (2 'imothy A62). 'hey must ne er neglect the message of the cross (1 4orinthians 1618). ;o* has many ways to warn those who *o such things. 3ut some people still *eci*e, on purpose, that they want to *o these things. 'hey will certainly not a oi* ;o*>s punishment.

#ow to be strong during troubles

&#ebrews $9:.*7..'
.n his famous parable of the sower (a story a-out a man who sowe* see*s), 9esus *iscusse* the *ifferent reactions of people to ;o*>s message (%ar+ A61<20). .f see* falls on a path, -ir*s eat it imme*iately. 'hat see* cannot e en start to grow or to pro*uce a har est. 'hat is li+e people who *o not accept ;o*>s message. See* that falls on goo* groun* grows well. 0n* it pro*uces a har est. 'hat is li+e the people who accept ;o*>s message. 'hey *e elop an* grow (-ecome mature) in their 4hristian li es. 0n* they pro*uce the results that ;o* wants from their li es. 3ut it is the other groups of see* that interest us here. 'hey start well. 3ut still they *o not pro*uce a har est. 1t is possible to begin a Christian life well2 but ne-er to produ e the results that (od wants> 0n* that fact cause* the author of $e-rews to worry a-out his original rea*ers. ,hen they -ecame 4hristians, they were so patient in their many trou-les. 3ut they lac+ that Iuality now ($e-rews 1063C). 'hey trusted ;o* a-out the future then ($e-rews 1063A). 3ut now they were not -eha ing li+e people who trust ;o* ($e-rews C612). 'hey gla*ly re ei-ed (od+s message then. 3ut now they *i* not want to hear ;o*>s message ($e-rews E611<12). 'his passage remin*s us how many trou-les the first 4hristians ha*. .t was not easy to -e a 4hristian then. 4hristians ha* many cruel enemies. 3ut we also see how much the first 4hristians lo e* each other. 0n* so the author urges them. You *i* not *o all that in ain, he seems to say. Deturn to the relationship with (od that you on e had. "o not neglect your hope an* trust in ;o*. 3e patient in your trou-les, an* he will rewar* you.

Better possessions
&#ebrews $9:./'
'his wor* for <better+ *oes not appear often in the rest of the (ew 'estament. 3ut the author of $e-rews use* it freIuently. .t e@presses so well much of what he wante* to e@plain. ,e thin+ that the author originally wrote his -oo+ for the 4hristians in 9u*ea. /lsewhere, the (ew 'estament (the first 4hristian -oo+s) *escri-es their trou-les. 'hey ha* to escape from 9erusalem in 0cts 861, so they lost their homes there. 0n* many of them ha* to go to prison (0cts 863). 'hey -ecame -ery poor. Saul (afterwar*s calle* !aul) was responsi-le for many of their trou-les. 0fter he -ecame a 4hristian, he use* e ery opportunity to collect money for them (1 4orinthians 1C61<3B ;alatians 2610). $ere, the author tells us the attitu*e of those 4hristians when they lost their possessions. 0n* their attitude astonishes us. ,e woul* e@pect them to -e ery sa*. 3ut in fact, their reaction was a feeling of Aoy.

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'hat may seem *ifficult to un*erstan*. 3ut wealth cannot really -ring Goy. 0n* if something better is in our li es, the loss of our wealth will not ta+e away our Goy. .n fact, the Goy of those 4hristians increase* -ecause, at last, they ould trust (od ompletely. ,ithout their possessions, they ha* nothing else on which they coul* *epen*. :i+e 0-raham, they coul* +now that (od was their reward (;enesis 1E61). :i+e %oses, they coul* *eclare that (od himself was their only home (!salm ?061). 3ut (od is a -etter rewar* than the possessions that they ha* lost. 0n* ;o* is a -etter home than the houses that they ha* left. .t is goo* to stu*y the other places where the author uses this wor* <better+. 'hey are $e-rews 16A, C6?, D6D, D61?, D622, 86C, ?623, 1161C, 1163E, 116A0 an* 1262A.

The reward for onfiden e in (od

&#ebrews $9:.0'
!ro-a-ly, the author of $e-rews *i* not realise that his -oo+ woul* -ecome part of our 3i-le. $e wrote his -oo+ to help one particular group of 4hristians. $e +new a-out their situation, an* he wante* to encourage them. 3ut -y the power of the $oly Spirit, the 3oo+ of $e-rews continues to help an* to encourage 4hristians, e en to*ay. ,hen they first -ecame 4hristians, that particular group of 4hristians was ery confi*ent. .n other wor*s, they were bold. 'hey were -ol* -ecause they trusted (od. 'hey lost their possessions, -ut that *i* not matter to them ($e-rews 1063A). 'hey ha* recei e* a relationship with ;o*. 0n* they +new that he would reward them (%ar+ 1062?<30). 3ut those -ol* attitu*es were -ecoming weaker. 'hose 4hristians still -elie e* ;o*B an* they still lo e* each other. 3ut they were not *e eloping in their relationship with ;o* ($e-rews E611 to C61). 'hey were not -ecoming more mature. .n fact, sometimes they seeme* to -e less mature than when they first -elie e*. 0n* that situation *i* not please ;o* ($e-rews 10638). .t is *angerous for a 4hristian not to *e elop in his relationship with ;o*. So the author urge* them to be bold in their relationship with (od. 'hey shoul* -e -ol* in their prayers ($e-rews A61C). 'hey coul* -e -ol* -ecause of what 9esus *i* for them ($e-rews 1061?). 0n* then they woul* -e li+e the holy people who truste* ;o* -efore them ($e-rews C612). 0n*, li+e them, they woul* -e sure to recei e (od+s reward ($e-rews 1161CB $e-rews 1162C).

!hat to do during troubles

&#ebrews $9:.3'
/n*urance means to stand firm during troubles. 3ut clearly, the author of $e-rews *i* not inten* his rea*ers Gust to wait until their trou-les were o erH 0 person with en*urance is strong *uring his trou-les. $e *oes not allow his trou-les to o ercome him. "uring trou-les, it is easy to feel hopeless. 3ut a 4hristian has e ery reason for hope. (od is on his side2 and (od will not disappoint his people . .n the en*, he will rescue them from all their trou-les (Fomans 863D<3?). )ften, it is easy to *o nothing if we are suffering. 3ut a 4hristian shoul* not *o nothingH $e shoul* *o what ;o* wants. 0n* what ;o* wants is for that 4hristian to trust him ($e-rews 10638). ;o* wants each 4hristian to li-e by faith (acti e -elief an* trust in ;o*). 0n* that is enduran e. #aith in ;o* ma+es a person patient and strong *uring trou-les. #aith *oes that -ecause the person with faith is trusting (od+s promises. .n $e-rews chapter 11, the author gi es many e@amples to show us what that really means. 'he author of $e-rews writes that his original rea*ers nee*e* en*urance *uring their trou-les. 'hey ha* that Iuality once, when they first -ecame 4hristians ($e-rews 10632). !erhaps they lost it. )r perhaps not.

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.t is the e@perience of e ery 4hristian that fresh troubles need a fresh e,perien e of (od. $is help yester*ay is not enough for to*ay. 4hristians constantly nee* his +in*ness. 0n* each *ay, ;o* shows his +in*ness (:amentations 3622<23). /ach *ay, he gi es us the strength an* the support that we nee* for that *ay.

#ow to li-e during diffi ult troubles

&#ebrews $9:.5'
$e-rews 1063D<38 contains wor*s from #abakkuk *:.7/. 'he author of $e-rews was using a translation in the ;ree+ language. 'hat is why the wor*s in the 3oo+ of $e-rews are a little *ifferent from the same passage in $a-a++u+. #abakkuk2 in his -oo+, first e@presse* his sa* feelings a-out the people in 9u*ah. !i ked people had be ome -ery powerful there. 0n* it seeme* as if ;o* was *oing nothing a-out it. (od replied that he woul* certainly act. $e woul* sen* the army from 3a-ylon against the e il ruler of 9u*ah. #abakkuk spo+e to ;o* for a secon* time. 'he army from 3a-ylon was a -ery ruel and e-il enemy. 'hey woul* attac+ goo* people an* -a* people ali+e. 'he people who were loyal to ;o* woul* suffer, too. (od replied that, in the en*, his +nowle*ge woul* fill the earth. 3ut the attac+ -y 3a-ylon>s army was not the en*. 0t the proper time, he woul* punish 3a-ylon>s cruelty. $a-a++u+ 263<A comes in the mi**le of ;o*>s secon* reply. ;o* says that he is -ringing a-out these things. 'hey will not happen imme*iately. 3ut they will happen soon an*, at that time, there will be no delay. 'he author of $e-rews says that the meaning is not Gust an e-ent. .t is not Gust an e ent that is coming, -ut a person. Christ is oming to carry out his Gu*gement against the e il forces that rule this worl* (Fe elation chapters 18 an* 1?). 3ut until then2 e-eryone will suffer troubles2 inclu*ing ;o*>s people. 'hat is why ;o*>s people must trust (od onstantly ($e-rews 10638). 'hese wor*s woul* ha e seeme* ery real to the author of $e-rews an* his original rea*ers. 0lmost D00 years ha* passe* since $a-a++u+ wrote his -oo+. 3ut the situation in 9u*ah (now calle* 9u*ea) was again ery similar. 'he first 4hristians ha* *eclare* ;o*>s goo* news there for a-out A0 years. %any people -elie e*B -ut most people refuse* to -elie e it. 0n* the most powerful people oppose* cruelly those people who were loyal to ;o*. (ow, again2 a ruel enemy was ready to atta k %udea. 'his time, it was the army from Dome. 0n* they were much more wic+e* than the people in 9u*ea. So ;o*>s people were again as+ing how they coul* li e through such terri-le times. 0n* ;o*>s answer was the same. They must li-e by faith (-y acti e -elief an* trust in (od).

Constant faith
&#ebrews $9:.6'
$ere is goo* a* ice for the person who must li e through se ere trou-les. $e cannot e en hope to li e -y his money, strength or intelligence. $e cannot *epen* on his family, his frien*s or his importance. Such things *o not protect a person e en when life is easy. 'hey certainly cannot help a person whose life is har*. 'he a* ice comes from ;o* himself, in $a-a++u+ 26A. = person must li-e by faith in (od> .n other wor*s, the person must onstantly trust (od.

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'here are two *ifferent i*eas here, which the author of $e-rews com-ines. 'he person must -e faithfulB an* the person must ha e faith. =#aithful> means that the person must onstantly remain loyal to (od. 'hat is what the 3oo+ of $a-a++u+ emphasises (see $a-a++u+ 361D<18). =#aith> means that a person must trust (od. 'hat is the wor* that the ancient ;ree+ 3i-le translation (calle* the Septuagint) uses in this passage. 'hose facts teach us something a-out the nature of faith. #aith in ;o* is not Gust a thought that lasts for a moment. .t is an attitu*e that lasts for the rest of our li es. .t is a de ision to be onstantly loyal to (od, whate er our trou-les may -e. .n e ery situation, we will trust him. 'here are many e@amples of faith in $e-rews chapter 11. 0n* e ery e@ample is of someone who was faithful to ;o*. ,e cannot ha e faith unless we are loyal to ;o*. 'he person with faith constantly *oes what ;o* wants him to *o. 'he secon* line of $e-rews 10638 is the Septuagint>s translation of the -eginning of $a-a++u+ 26A. 'o us, it may not seem a goo* translation. 3ut the author of $e-rews was a* ising people who woul* li e through terri-le trou-les. $e was not trying to pro e how much he +new. So he *i* not argue a-out the translation. Such arguments can cause people to lose confi*ence in the 3i-le. 'he Septuagint>s statement in that line is correct. = person should not turn ba k from (od> !eople must not allow un-elief to rule their li es. 'he author of $e-rews has often warne* a-out that ($e-rews C6A<8B $e-rews 1062?<31). 0n* he ga e an e@ample of it in $e-rews 36D<1?. Such actions ma+e ;o* angryB they certainly *o not please him.

Opposite rea tions to (od

&#ebrews $9:.8'
,hen ;o* wor+s in a person>s life, two opposite rea tions are possi-le. Some people want a lose relationship with (od> .n other wor*s, they approach him, or they enter his holy place ($e-rews 1061?<22). 'hey are not entering an actual holy place on this earth. 3ut they recei e a real relationship with (od, as his sons an* *aughters. So they a ept the kindness that (od offers to them. 'hey are the people who ha e faith (acti e -elief an* trust in ;o*). 0n* so ;o* sa es them. Other people refuse (od+s kindness> 'hey *o not accept any +in* of relationship with himB they *o not want to -e close to him. .t is impossi-le to run away from ;o* (!salm 13?6D<12). 3ut they woul* *o that if they coul*. 'hey *o not *esire his lo eB they *o not consi*er his holy things precious. Therefore2 (od will not sa-e them> 3y their attitu*es, which are wrong an* wic+e*, such people -ring a-out their own punishment. 'he author of $e-rews has alrea*y gi en an e@ample of how people may refuse (od+s kindness ($e-rews 36D<1?). 0n* he has urge* his rea*ers not to -eha e li+e that. 4hristians must not act li+e people who ha e no faith in ;o*. 'hey shoul* trust ;o* constantly, e en when their li es are ery *ifficult. 0n* now the author will show his rea*ers how to ha-e faith in (od. 'o *o that, he will use many e@amples from the )l* 'estament (the earlier -oo+s in the 3i-le). %any people consi*er that the ne@t chapter, #ebrews hapter $$, is one of the greatest passages in the 3i-le.

#ebrews hapter $$
!hat is faithB
&#ebrews $$:$'
%any people consi*er $e-rews chapter 11 to -e one of the greatest chapters in the 3i-le. 'he chapter -egins with an astonishing statement. )aith is reality, the author writes.

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0n* that statement surprises us ery much. #aith is a-out things that we *o not yet ha e. #aith is a-out the things that we hope for. )r, it is a-out things that we annot see. Such things har*ly seem to -e reality or proof of anything. #aith means a ti-e belief and trust. 3ut clearly, the author *oes not mean that we can -elie e anything. Oery many things that people -elie e will *isappoint them. 'hey trust in things that cannot help them. ,hen the 3i-le spea+s a-out faith, it always means faith in (od. 0n* the reason for that faith is the promises that (od has gi-en in the 3i-le. (od will do e-erything that he has promised to do> 'hat fact is certain. .t is as certain as if he has alrea*y *one those things. So those future things are alrea*y reality. 4hristians can trust ;o*>s promises completely. .n other wor*s they can ha e faith in ;o*Ns promises. 3y faith, they ha e e i*ence of the things that they cannot yet see. 3y faith, the things that they hope are reality. 'hey are waiting for ;o* to esta-lish his rule on this earth. 'hey are waiting for ;o* to free them from all the e il things that happen in this worl*. 0n* they *o not hope in ain. (od has promised to do these things> 0n* the person who has faith in ;o* is sure a-out these things. ;o* cannot *isappoint him.

)aith in the Old Testament

&#ebrews $$:*'
#aith is the e i*ence of the things that we *o not see ($e-rews 1161). 'hat is, e i*ence of things that ;o* has promise* to *o. 0n* if faith is the e i*ence, (od himself is the witness. $e alone sees our faith. 0n* li+e a witness in a court, ;o* *eclares that the e i*ence (faith) is goo*, an* right, an* proper. #aith means acti e -elief an* trust in ;o*>s promises. )ur faith pleases ;o*. .n fact, it is impossi-le to please ;o* without faith ($e-rews 116C). ,e must trust him. 'hat is what ;o*>s loyal ser ants in the )l* 'estament (the first part of the 3i-le) *i*. They had faith2 and (od appro-ed of them> 'hat is what the author of $e-rews says. 'his erse ($e-rews 1162) is a -rief account of the li es of the holy men an* women in the )l* 'estament. 3ut the way that the author emphasises faith may surprise us. 'hat is -ecause the )l* 'estament har*ly e en mentions the wor* =faith>. .t *escri-es what these holy men an* women *i*. 3ut it *oes not say whether they acte* in faith, or not. 'he author of $e-rews has ma*e his statement 1 an* clearly, he must now pro e it. $e must show us that faith really was important in the )l* 'estament. So, he must show how these men an* women were acting in faith. ,e want to see that these men an* women belie-ed ;o*. 3ut it is not enough merely to -elie e (9ames 261?). So we nee* to see also that they were trusting ;o*. 0n* we want to see that their belief and trust in (od were the reasons for their a tions. .f these things were so, then these people ha* faith. 'he author>s answer is in the rest of $e-rews chapter 11.

)aith in (od+s word

&#ebrews $$:.'
)ur faith (trust) must -e in the words that (od has spoken. .t was -y his wor* that ;o* create* the worl*. $e cause* things to appear that *i* not e@ist -efore that. 'hat won*erful e ent astonishes us. .t seems impossi-le to e@plain how ;o* *i* it. ,e can only really un*erstan* it -y faith. ,e can only trust ;o*>s account of what happene* in his wor*, the 3i-le. 'he author uses an unusual wor* for the =worl*> here. .t is the wor* that we usually translate the =ages>. $e uses that wor* -ecause he *oes not Gust mean the worl*. $e inclu*es e erything in it. $e inclu*es the s+y, the sun an* the stars also. $e means e-erything that e,ists in the present age.

10$

,hile our present age continues, e il forces still ha e some power in this worl*. 3ut those forces will not ha e any power in the future age. The future age means the time when 4hrist will rule. 4hrist alrea*y rules in the hearts an* li es of his people, so the future age has alrea*y -egun, in fact. 3ut the future age is not completely here, yet. ,hen it is, ;o* will create a new hea-en and a new earth (Fe elation 2161). $e will not create these things out of things that alrea*y e@ist. :i+e the first hea en an* earth, he will create them by his word. ,e cannot pro e -y our intelligence that ;o* will *o such things. 0n* we cannot e@plain how he will *o it. 3ut we can trust him. #e has promised to do it2 so he will do it> 0n* when we -elie e that, we show faith in ;o*>s wor*.

The faith of =bel

&#ebrews $$:/'
$ere, the author -egins to show us faith (acti e -elief an* trust) in the Old Testament (the first 3? -oo+s in the 3i-le). $e -egins with the account of 4ain an* his -rother 0-el, in ;enesis A61<8. 0n* he helps to e@plain something that many people consi*er *ifficult in that passage. 3oth Cain and =bel ga-e gifts to ;o*. 4ain offere* some fruit that he ha* grown. 0-el offere* the first an* -est of his young sheep, which he ha* +ille*. ;o* appro e* of 0-el>s gift, -ut not 4ain>s gift. 'his ma*e 4ain angry, so Cain killed =bel. 'he pro-lem is this. .t seems har* to un*erstan* why (od did not a ept both gifts. 'he 3oo+ of ;enesis *oes not e@plain why. 3ut the author of $e-rews gi es an answer. =bel offered his gift with faith, an* 4ain *i* not. :et us thin+ a-out that. Cain did not ha-e faith> $e was not acti ely -elie ing an* trusting ;o*. .nstea*, 4ain thought that ;o* shoul* appro e of his (4ain>s) wor+. So he offere* something that he himself ha* pro*uce* -y his wor+. 0n* he was angry when (od did not appro-e. :i+e 0-el, 4ain +new that sin (e il *ee*s) ha* entere* the worl*. $e +new that he himself was guilty of -a* an* e il things. 3ut he hose not to ask (od to sa-e him. .nstea*, he wante* ;o* to appro e of the things that he was *oing. 3ut =bel had faith. So he saw that he must trust ;o* to sa e him. 0-el +new that he too was guilty of wrong things. 0n* he -elie e* that he *eser e* to *ie -ecause of those wrong things. 3ut =bel asked (od to a ept the death of an animal instead of his own death. $e *i* not +now that 9esus woul* *ie to suffer the punishment for our e il *ee*s. 3ut 0-el *i* what he coul* *o. $e saw how to offer something that ;o* consi*ers alua-le. $e offere* his gift with faith. 0n* ;o* appro e* of that gift. ;o* always appro es when we ha e faith in him ($e-rews 116C). ;o* sai* that =bel+s blood still speaks (;enesis A610B $e-rews 1262A). .n other wor*s, it still gi es a message. .t appeals to ;o* to act as Audge. $e shoul* punish e il people an* he shoul* sa e his people. 0-el appeale* for that -y faith. .n other wor*s, he truste* ;o* to *o these things. 0n* still we trust ;o* to *o these things. $is wor+ as Gu*ge is not yet complete. So we must ha e faith that he will complete his wor+. $e has promise* to *o it (Fe elation chapter 20).

The faith of Eno h

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'he 3i-le only has two short passages a-out the life of Eno h. ;enesis E621<2A tells us how he li-ed. 0n* 9u*e 1A<1E tells us what he belie-ed. 3ut these passages are enough to show us that this holy man ha* faith (acti e -elief an* trust in ;o*). ;enesis E622 tells us that Eno h <walked with (od+. .n the 3i-le, =to wal+> is often a wor*<picture for how a person li es his life. (See, for e@ample, !salm 161.) So, this must mean that /noch li e* his life in a close relationship with ;o*. ,hen we ha e a close relationship with someone, we trust that person. So clearly /noch truste* ;o*. 0n* his actions showe* how much he truste* ;o*.

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'he 3oo+ of ;enesis says nothing a-out /noch>s -eliefs. 3ut 9u*e 1A<1E tells us some wor*s that he spo+e -y the $oly Spirit. $e sai* that (od was oming to a t as the Audge of e eryone. ;o* woul* punish e il people for all their wic+e* wor*s, *ee*s an* -eha iour. 'hat is similar to what 0-el -elie e*, too. (See my note on $e-rews 116A.) 0-el li e* -y faith an* he *ie*. /noch li e* -y faith, but he did not die> $is relationship with ;o* was so close that ;o* *i* not allow him to *ie. ,e *o not +now what happene*. 'he 3i-le simply says that (od took him> 'hese two men, 0-el an* /noch, -oth ha* faith. 3ut the en*s of their li es on earth were ery *ifferent. 0-el *ie* -ut /noch *i* not *ie. So clearly, whether a person has faith is e-en more important than life and death. .t is more important than anything else for us to trust ;o* an* to -elie e him. )ur li es can only please ;o* if we *o those things ($e-rews 116C).

#ow to please (od

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%ost people want ;o* to -e please* with them. 3ut few people +now what they must *o to achie e that result. 4ertainly, (od is not pleased with people+s a tions. Fomans 36?<20 ma+es that clear. / ery-o*y has *one wrong an* e il things that are against ;o*>s law. / en if someone has *one only one e il thing, that person has offen*e* against the whole of ;o*>s law (9ames 2610<11). ;o* is the Gu*ge of e ery person. 0n* no Gu*ge is e er please* with someone who has not o-eye* the law. / en if our actions were always right an* proper, we woul* still -e guilty -ecause of our words (9ames 36C). ,e might not carry out an e il action, -ut we still speak e-il words (%atthew E621< 22). ;o* hears our wor*s, e en as he sees our actions. $e is the Gu*ge of our wor*s as well as our actions (%atthew 1263C<3D). .f ;o* is not please* with our wor*s an* actions, he is certainly not please* with our thoughts. Some people can perhaps control their -eha iour, -ut no-o*y can control their thoughts. 3ut 9esus taught that an e-il thought is wrong2 too (%atthew E628). .n fact, it is the e il thought that causes e il -eha iour (%ar+ D620<23). .t may seem impossi-le that we coul* *o anything to ma+e ;o* please*. 3ut there is something that causes ;o* to -e please*. .t is when a person has faith in him. #aith means a ti-e belief and trust in (od. ;o* is please* when a person belie-es his (;o*>s) wor*. ;o* is please* when a person trusts him. .n or*er to *esire a relationship with ;o*, a person must -elie e two things. First, the person realises that (od e,ists. 0n* next, that (od will be kind to someone who really desires a relationship with him. .n the -eginning, those two i*eas may not seem strong enough to -e calle* -eliefs. 3ut they are the -eginning of faith. 0n* faith is li+e a see* (:u+e 1D6C)B it grows. .t is ;o*>s wor* that causes faith to grow. 0n* we can rea* ;o*>s wor* in the 3i-le. 'hose first two thoughts are Gust the -eginning. So the person will pray, an* he will stu*y the 3i-le. $e will learn how his own wrong *ee*s ha e offen*e* ;o*. 3ut he will *isco er that ;o* wants to forgi e him. 0n* this is possi-le -ecause 9esus *ie* to suffer his punishment. So that person in ites ;o* into his life. 0n* that is when the person>s life of faith begins (;alatians 2620).

The faith of Noah

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'he only way to recei e faith is from a +nowle*ge of (od+s word. ,hen ;o*>s wor* came to (oah, it was to warn him (;enesis C613). 0ll the people in the worl* ha* -ecome ery wic+e*, an* ;o* ha* issue* a se ere Gu*gement against them. 'hey all woul* *ie in a terri-le floo*.

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%any people -elie e ;o*>s wor*, -ut then they *o nothing a-out it. 'hat is not faith. ,hen a person has faith, his a tions are the result of his beliefs. $is actions show that he is trusting ;o*. 'hat is what faith is6 acti e -elief an* trust in ;o*. 3ecause (oah -elie e* ;o*, he obeyed (od+s instru tions. So (oah -uilt the great -oat calle* the ar+, to sa e himself an* his family. .t too+ many years to -uil* that -oat. 0part from ;o*>s wor*, (oah ha* no e i*ence that a floo* woul* happen. 3ut (oah respecte* ;o*, an* he continue* his tas+. 'hen the floo* came. 0n* -y means of it, (od separated the people who had faith. $e punishe* the wic+e* people, -ut he sa e* (oah an* his family. 0n* he esta-lishe* a relationship with them. 0fter the floo*, he ma*e promises to them (;enesis ?6?<11). So their relationship with ;o* *epen*e* on ;o*>s promises. 0n* they recei e* it -y faith. .n other wor*s, they re ei-ed their relationship with (od when they trusted (od+s promises. ;o* sa e* (oah then, an* he can sa e us now. 9esus sai* that there will -e a similar e ent in the future (%atthew 2A63D<A1). ;o* will punish people for their e il *ee*s. 3ut he will sa e the people who ha e faith in him. 'hey must -elie e what ;o* has sai*. So they must trust 4hrist, who *ie* for them.

The faith of =braham

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=braham is sometimes calle* =the father of faith>. !erhaps that phrase refers to erses li+e ;alatians 36? an* ;alatians 362?. 'hose erses *escri-e people who ha e faith as 0-raham>s chil*ren. .n other wor*s, such people -enefit from the promises that ;o* ga e to 0-raham. 3ut, as we ha e seen, 0-raham was not the first person in the 3i-le to show faith (acti e -elief an* trust in ;o*). $owe er, 0-raham>s faith was especially important. ;enesis 1E6C *escri-es his faith. =braham belie-ed (od2 and so he re ei-ed a right relationship with (od> ,hen !aul wante* to emphasise the importance of faith, he twice referre* to that erse. See Fomans A61<3 an* ;alatians 36C<?. (oah ($e-rews 116D) an* 0-raham ha* ery *ifferent li es. 3ut they -oth recei e* faith in the same way, that is, from (od+s word. ;o*>s wor* warned (oah a-out the great floo*. ;o*>s wor* in-ited 0-raham to recei e lan* as a gift. 'he two messages were ery *ifferent, -ut -oth men ha* to trust ;o* completely. (oah ha* to prepare for an e ent that he ha* not yet seen. =braham had to go to a ountry that he did not know> $e *i* not e en +now where he was going. 3ut -oth men>s reaction was the same. They belie-ed (od2 and they obeyed him> .n other wor*s, they ha* faith. 'heir actions showe* complete -elief an* trust in ;o*. 0n* that is why ;o* rewar*e* those men. 'hey *i* not merely recei e a place to li e. 'hey recei e* a right relationship with (od. 0n* that relationship came from ;o*>s promises to them.

(od hooses when to arry out his promises

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'he facts in $e-rews 116? are well<+nown to rea*ers of the 3i-le. 3ut you may still get a shoc+ -ecause of the way that the author of $e-rews e@presses those facts. (od had promised a ountry to =braham, which he an* his future family woul* recei e as their permanent possession. So 0-raham left his home in the wealthy an* important city calle* &r. 0n* he -egan the long Gourney to the country that ;o* was gi ing to him. .t was a Gourney of o er 1000 miles.

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3ut when 0-raham arri e* in that country, he owned none of it. $e *i* not e en ha e a permanent home thereB he li e* in a tent. So *i* his son, .saacB an* his gran*son, 9aco-. They li-ed like foreigners in the ountry that (od had promised to them . 'his was so *uring their whole li es. 0nother A00 years passe* -efore their families too+ possession of the country. 'hat is not how we often e@pect ;o* to carry out his promises. ,e *o not li+e to wait. 3ut we often ha-e to wait for the time that ;o* has chosen. 0n* as we wait, we shoul* ha e faith (acti e -elief an* trust in ;o*). ;o* *i* not *isappoint 0-raham. 0-raham was not tra elling in or*er to -ecome wealthy or to own lan*. ,hen 0-raham -egan his Gourney, he was accepting a relationship with ;o*. 0n* that relationship was what =braham wanted most of all. ;o* -ecame 0-raham>s frien*. 0n* 0-raham truste* ;o*. 'hat attitu*e of trust is faith. 0-raham e@pecte* that ;o* woul* carry out his promises. So 0-raham *i* not try to argue that ;o* shoul* *o these things sooner. ;o* +new the -est time to *o these things. 0n* 0-raham +new that he shoul* simply trust ;o*.

The ity of (od

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0-raham li e* li+e a foreigner in the country that ;o* ha* promise* to him. 'he author of $e-rews e@plains why 0-raham was content to *o that. .t was -ecause =braham was onfident about his hope. 0-raham +new that, in the future, he woul* ha e a permanent home. .t woul* -e in the ity that (od has established. ;o* is its architect an* its -uil*er. ;o* has put it on a strong foun*ation, that is, a strong -ase. !eople who wante* their houses to -e strong use* roc+ as the foun*ation (:u+e C6A8). 'he 3i-le uses the wor* =foun*ation> to *escri-e 4hrist (1 4orinthians 3611), an* the things that 4hristians -elie e ($e-rews C61). 4hrist an* his message gi e security to people who trust them. .n that city, 0-raham>s Gourneys woul* en*. 'here he woul* li e with his frien*, ;o*. 'here he woul* always -e safe. 'he 3oo+ of ;enesis *oes not mention that city. 0n* the cities that it *escri-es were often ery wic+e* places (;enesis A61DB ;enesis 116AB ;enesis 13612<13). $owe er, ;o* *i* promise to 0-raham a great nation (;enesis 1262), with many people (;enesis 1E6E), inclu*ing +ings (;enesis 1D6C). 4learly, such a nation woul* -e ery *ifferent from the wic+e* cities that 0-raham +new. .t woul* -e the ountry where people were loyal to (od. 0n* there, (od would li-e among his people. 0ncient .srael was like that. ;o*>s house (calle* the temple) was in the capital city, 9erusalem. 0n* sometimes the people there were loyal to ;o*. 3ut often, they were not. 'he 3i-le teaches that there will -e such a city in the future. 'he author of $e-rews refers to that city in $e-rews 12622. .t is clear that he *escri-es there the same city as in $e-rews 11610. 'he 3i-le en*s with the promise of that ity in Fe elation chapters 21 an* 22. .t will -e a completely holy cityB nothing e il will happen there. %any people will li e there, an* they will all -e loyal to ;o*. 0n* (od himself will li-e there2 among them. 'hat was 0-raham>s hope. 0n* it will happen in the en*.

The faith of Sarah

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%any mo*ern 3i-le translations consi*er this erse to -e a-out 0-raham>s faith. 3ecause 0-raham truste* ;o*, his wife Sarah ha* a -a-y in her ol* age.

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$owe er, se eral other 3i-le translations say that this erse is a-out Sarah+s faith> 0n* that is the meaning that . prefer. 'he author>s purpose is to show us how -oth men an* women in the 3i-le truste* ;o* ($e-rews 1163E). 0n* Sarah was a truly great woman. ,e can see that fact from how the 3oo+ of ;enesis *escri-es her *eath (;enesis chapter 23). 0n* !aul ga e her great honour in ;alatians A622<31. / en ;o* showe* her honour when he ga e her a new name (;enesis 1D61E<1C). 'he name =Sarah> means <prin ess+. 'he author of $e-rews seems to e@press surprise that e-en Sarah ha* faith (acti e -elief an* trust in ;o*). Sarah +new that she was too ol* to ha e a -a-y. She e en laughe* when ;o* promise* it. She *i* not -elie e then, -ut she soon felt ashame* a-out that. ;o* remin*e* her that nothing is too diffi ult for him to *o (;enesis 18610<1E). #rom that time on, Sarah -elie e*. She saw that ;o* was using her to carry out his promises to 0-raham. 0n* she understood that her son2 1saa 2 would re ei-e the benefit of those promises> She e en un*erstoo* that fact when 0-raham *i* not (;enesis 21610<12B ;alatians A630). 0t .saac>s -irth, Sarah *eclare* that she now ha* a proper reason to laugh (;enesis 216C). She ha* great Goy -ecause (od had arried out his promise to her (;enesis 1D61CB ;enesis 2161). $e ha* *one what Sarah herself was una-le to *o. $e ha* gi en her a son.

The results of =braham+s faith

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#aith cannot force ;o* to *o something that he *oes not want to *o. #aith means -elief an* trust in ;o*. ,e trust that ;o* will carry out his promises. ,e belie-e that he is a-le to *o those things. So when we ha e faith, we recei e the -enefit of (od+s promises. 'he opposite of faith is unbelief. ,hen people allow un-elief to rule their li es, they cannot recei e the -enefit of ;o*>s promises. 'he author ga e an e@ample in $e-rews 36D<1?. 'he people in that passage coul* not enter the country that ;o* promise* to their nation -ecause of their un-elief. ;o* still carrie* out his promise 1 -ut they recei e* no -enefit from it. $e ga e that country to their chil*ren instea*. 3ut =braham had faith2 not unbelief. ;o* ha* promise* to ma+e a great nation from that one man>s family, an* 0-raham -elie e* it. 0-raham -ecame so ol* that he was Gust waiting to *ie. 1t seemed impossible for ;o* to carry out that promise 1 -ut still 0-raham -elie e*. 'hat was how ;o* esta-lishe* the nation calle* .srael. $e *i* not -egin it with a strong group of people. $e -egan with one man who onsidered himself almost dead. 3ut that man ha* faith in what ;o* ha* promise* to *o. 0n* so ;o* coul* wor+ in him an* through him. ;o* ga e strength to 0-raham, so that he coul* ha e a son. 0n* many families came from that first family, until the people -ecame a great nation. 'hey were li+e the san* or the stars, -ecause nobody ould ount them. 3ut long -efore that happene*, ;o* ha* promise* it to 0-raham (;enesis 1E6EB ;enesis 2261D). .t was ;o*>s plan. 0n* he *i* it -ecause of 0-raham>s faith.

The life of faith

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0-raham, .saac an* 9aco- all li e* in tents in the country that ;o* ha* promise* to them. They did not esta-lish a permanent home there. They did not rule the country, in fact they did not e en own it. 0-raham ha* to -uy a small piece of lan* in or*er to -ury his wife (;enesis chapter 23). 'hat was the only part of the country that the family e er owne*. ;o* tol* 0-raham that his promise was for future centuries (;enesis 1E612<21). So you may as+ why the family had to li-e in that ountry. .t seems almost as if ;o* sent 0-raham there too early. $is family woul* not own the lan* for another A00 years.

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'he answer is that 0-raham *i* not tra el in or*er to own lan*. #e tra-elled in order to a ept (od+s promises to him an* to his family. So he an* his family were li-ing by faith (acti e -elief an* trust in ;o*). 'hey truste* that ;o* woul* carry out his promises to them. So, they li e* in that countryB an* usually, they li e* in a peaceful manner there (;enesis 2C613<22). 'hey *i* not try to fight for what ;o* ha* gi en to them. 0ll ;o*>s promises are true (2 4orinthians 1620). So, faith in ;o*>s promises is reality ($e-rews 1161). The ountry really belonged to =braham+s family already2 -ecause ;o* ha* promise* it. 3ut they *i* not ha e possession of it yet. 'he family *i* not preten* anything that was not yet true. 0-raham confesse* that he was a foreigner and stranger in the country (;enesis 236A). $e respecte* that other people ha* rights in that country. $is own rights were in ;o*>s promises to him. 0n* those rights were ery important to .saac an* 9aco- too (;enesis 2C62<EB ;enesis 28610<1E). (od+s promises were the most alua-le thing that they possesse*. 0n* they consi*ere* those rights as a real possession (;enesis 2E631< 3A). 'hey li e* -y faith, an* they *ie* in faith. ;o*>s promises were a greater reality to them than the situation that was roun* them. 3ecause of their faith, they +new that ;o* was pro i*ing a permanent home for them. .t coul* not happen *uring their li es, -ut still they belie-ed. ;o* ha* promise*, an* they ha* accepte* that promise. 'hat was the nature of their relationship with ;o*. 0n* it can -e ours, too. ;o*>s promises are for us, if we will accept them.

(od+s promises to Christians

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'he author of $e-rews is still writing a-out 0-raham, .saac an* 9aco-. 3ut as he writes, his wor*s ha e a double meaning. 'hat is -ecause he is constantly thin+ing a-out Christians an* their relationship with ;o*. 0-raham, .saac an* 9aco- li e* in the country that ;o* ha* promise* to them. 3ut that promise was for the future. So *uring their whole li es, they li e* as foreigners in that country. 'hey li e* in tents -ecause they ha* no permanent home there. 4hristians are li+e that. ;o* has promise* them that, in the future2 the world will be theirs (%atthew E6E). &ntil that happens, they li e as strangers in this worl* (1 !eter 2611). .n other wor*s, they cannot enGoy all the things that people in this worl* enGoy. 'hey cannot -eha e as people in this worl* often -eha e. 'hat is -ecause of ;o*>s rule in their li es. .t is as if they are iti@ens of a foreign ountry. .n fact, they really are citiJens of another country (1 !eter 26?<10). .t is the country that ;o* is esta-lishing. 9esus calle* it =the +ing*om of ;o*>. 'hat means the country that ;o* rules as +ing. 0n* in the future2 that kingdom will rule the whole world. 0-raham, .saac an* 9aco- calle* themsel es strangers and tra-ellers (;enesis 236AB ;enesis AD6?). !eople who inten* a country to -e their permanent home *o not use such wor*s to *escri-e themsel es. So clearly, 0-raham, .saac an* 9aco- were searching for the place that woul* -ecome their permanent home. 'hey trusted ;o*>s promises to them. So they belie-ed that place e@iste*. 0n* that is faith. Christians must ha-e faith2 too> :i+e 0-raham, .saac an* 9aco-, 4hristians *o not +now how ;o* will carry out his promises to them. 3ut they trust ;o*. 0lthough in this worl* they are merely strangers an* tra ellers, (od has prepared a pla e for them (9ohn 1A62). 'heir permanent home will -e a won*erful place, -ecause it is a place in ;o*>s house (!salm 8A). 0n* there, they will always li e (!salm 236C).

Citi@ens of hea-en
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.n the country calle* 4anaan, =braham consi*ere* himself a foreigner (;enesis 236A). 'here were two places where he coul* ha e consi*ere* himself a citiJen6 &r an* $aran.

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.t was from the great city calle* Ur that 0-raham -egan his Gourney (;enesis 11631). 0fter he left &r, we ne er rea* a-out that city again. .t is clear that 0-raham *i* not still consi*er himself a citiJen of that place. 3ut we *o rea* a-out #aran again. %any mem-ers of 0-raham>s family li e* in that town. 0n* 0-raham wante* his son .saac to marry a woman from that place. $owe er, 0-raham insiste* that .saac must not return there (;enesis 2A6C<8). $e *i* not want .saac to start his family away from the country that ;o* ha* promise* to them. $owe er, 9aco- *i* return to $aran. $e inten*e* to remain there only for a short time, -ut in fact, he staye* there for 21 years (;enesis chapters 2? to 31). .t was ery *ifficult for him to lea e $aran, -ut 9aco- always wante* to go -ac+ to 4anaan. 9aco- *i* not want to -e a permanent citiJen of $aran. 'he family left those places -ecause they wanted to be iti@ens of a better pla e. 'hey wante* to ha e their homes in the country that ;o* has esta-lishe*. 'hey wante* to -e citiJens of the city that he has prepare*. 'hey *i* not fin* that city in 4anaan, so they consi*ere* themsel es foreigners there. 'hey li e* there -ecause ;o* ha* sent them there. 3ut no country or city on this earth satisfie* them. They were iti@ens of hea-en2 be ause (od was the ruler of their li-es> 9esus spo+e often a-out <the kingdom of hea-en+. 'hat phrase means =the country that ;o* rules as +ing>. 0n* that was the only country where 0-raham, .saac an* 9aco- consi*ere* themsel es citiJens. ;o* ha* promise* 4anaan to them, -ut he was not ruling there yet. &ntil he ha* esta-lishe* his rule there, they were foreigners in that country. !aul taught that 4hristians shoul* ha e a similar attitu*e (!hilippians 3620). 0lthough they respect laws an* go ernments in this worl*, (od is their king. 'heir real home is in the place where he rules. (od does not disappoint his people who trust him. So he is not ashame* to -e calle* their ;o*. 0n* they are gla* to -e his people. (one of his goo* promises e er fails (9oshua 2361A).

(od is not ashamed"

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)f course ;o* is not ashame*H $e *eser es no shameB his holy name is great an* won*erful. $e *eser es all the honour that e eryone in hea en an* earth can gi e. (od is not ashamed of his people> $e calle* himself =the ;o* of 0-raham, .saac an* 9aco-> (/@o*us 36C). 'hey truste* him an* he *eclare* himself to -e their ;o*. ,hene er ;o*>s people trust him, they gi e honour to him. 'hey show their confi*ence that all his wor*s are true. (od is not ashamed of his promises> $e *eclare* himself =the ;o* of 0-raham, .saac an* 9aco-> -ecause he ha* ma*e promises to those men. 'hose promises -ring honour to ;o*, -ecause ;o* will certainly carry out his promises. (od is not ashamed of his relationship with his people> /lsewhere in $e-rews, we rea* that 9esus is not ashame* to call 4hristians =-rothers> ($e-rews 2611). 3y his promises to 0-raham, .saac an* 9aco-, ;o* esta-lishe* a special relationship with their families. 'hat is, with the people from .srael. 'hey are his people, e en as 4hristians are ;o*>s people now. ;o* calle* himself >the ;o* of 0-raham, .saac an* 9aco-N long after the *eaths of those men. .n %ar+ 1262C<2D, 9esus use* that fact to teach an important lesson. ;o* is not a go* of *eath. #e is the (od who gi-es life> 0n* so, his ser ants are ali e with him, e en after their *eathsH 'hat is what the author of $e-rews e@plains here. 'hose men *ie*, -ut ;o* *i* not *isappoint them. 'hey were right to trust him. 'hey are in hea en now. 0n* he has prepare* a home for them. .t is a won*erful home in a won*erful city (Fe elation chapter 21). 3y that means, (od is arrying out all his promises to them. 0n* in that city, their relationship with ;o* will always continue.

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The sa rifi e of 1saa

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.n ;enesis chapter 22, we rea* how (od tested =braham+s faith. ;o* wante* 0-raham to gi e his son, .saac, completely to ;o*. So ;o* tol* 0-raham to offer .saac as a sacrifice. Sacrifices were usually animals that people ga e to ;o*. 'hey +ille* an animal, then, for a special sacrifice, they -urne* the whole -o*y of the animal. 'hat was the type of sacrifice that ;o* as+e* 0-raham to offer. .t was a har* test. (od had made promises to =braham2 and those promises ould only happen by means of 1saa > 'he author of $e-rews remin*s his rea*ers of that fact when he refers to ;enesis 21612. 0-raham ha* another son, .shmael, at this time. 3ut .saac was ery important in ;o*>s plan for 0-raham>s family. .n fact, .saac was so important in that plan that the author calls .saac6 0-raham>s =only son>. 3ut that plan ould only happen by the power of (od+s #oly Spirit2 not by human effort (;alatians 363B ;alatians A623). 0n* that is why 0-raham ha* to recei e ;o*>s promise -y faith (acti e -elief an* trust in ;o*). .n other wor*s, 0-raham ha* to trust ;o* completely. .f 0-raham offere* .saac as a sacrifice, then only (od ould arry out his promise to 0-raham. 0n* 0-raham>s -est efforts woul* achie e nothing. 3ut ;o* *i* not allow 0-raham to +ill .saac. .nstea*, ;o* pro i*e* a sheep for their sacrifice. ;o* only wante* to see that 0-raham was willing to offer 1saa . ;o* certainly *i* not want 0-raham to +ill .saac. .n fact, ;o* only e er wante* one person to *ie as a sacrifice. 'hat person was, of course, %esus Christ2 (od+s Son. 9ohn 361C calls him =;o*>s only Son>. 0ll the other sacrifices were copies that ;o* pro i*e* to teach us a-out 9esus> *eath. 3ut 9esus> *eath was the reality -ecause, -y it, ;o* can gi e us a right relationship with himself.

(od an make dead people ali-e again

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. ha e often sai* that faith is acti e -elief an* trust in ;o*. .n this important matter, there is a onne tion between belief and trust. 'rust shoul* -e the result of what we -elie e. ,e can only trust someone whom we -elie e. 0-raham -elie e* that ;o* coul* ma+e *ea* people ali e again. 3ut that -elief was Gust an i*ea in 0-raham>s min* until ;o* tol* him to offer .saac as a sacrifice. Sacrifices were usually animals that people +ille* in or*er to offer them to ;o*. So when ;o* tol* 0-raham to offer .saac, a -elief in 0-raham>s min* was not enough. 'hen =braham had to trust ;o* too 1 an* he ha* to trust ;o* completely. 0n* that was faith. .n fact, ;o* *i* not want .saac to *ie. ;o* wante* to see that 0-raham was willing to gi e his son to him. So ;o* pro i*e* a sheep for the sacrifice. 0n* it was as if =braham had re ei-ed ba k 1saa from death. 9esus often tol* para-les (stories or wor*<pictures that ha* a *ou-le meaning). 0n* this e ent in 0-raham>s life was a *ifferent +in* of para-le. .t was an e-ent with a double meaning 1 an* that secon* meaning was more important than the original e ent. 0-raham>s son .saac *i* not *ie 1 -ut (od+s Son %esus really did die as a sacrifice. $e ga e his life to ;o* so that ;o* can forgi e our sins (e il *ee*s). .saac returne* ali e to his father, an* that was proof of 0-raham>s faith. .saac>s life after that e ent was e i*ence that 0-raham ha* a right relationship with ;o*. 'he reality happene* in the same manner as the para-le. %esus really did dieJ and he really be ame ali-e again> 0n* that is the proof of the faith of all who trust him. $e is ali eB an* so he ma+es their relationship with ;o* complete ($e-rews D62E).

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:i+e 0-raham, we must ha e the relationship with ;o* that comes only -y faith. )ur har* wor+ an* human effort can ne er achie e it. .t is ;o*>s gift -ecause of 4hrist>s *eath for us, an* we an only re ei-e that gift by faith. 'hat is, we must -elie e ;o*. 0n* we must trust ;o*, so that our faith is acti e in our li es.

The faith of 1saa

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;enesis chapter 2D *escri-es a strange e@ample of faith (acti e -elief an* trust in ;o*). .t *escri-es how .saac -lesse* his sons, Esau and %a ob. 3y the power of the $oly Spirit, he spo+e wor*s a-out the future of their families. Se eral holy men *i* that Gust -efore they *ie*, especially in the 3oo+ of ;enesis. 3ut something ery strange happene* when .saac *i* it. ,hen .saac -lesse* 9aco-, %a ob was pretending to be Esau. .saac was too -lin* an* wea+ to *istinguish -etween his two sons. Esau was .saac>s fa ourite son, an* .saac wante* to -less him in a won*erful manner. $e hope* that ;o* woul* gi e great promises a-out the future of /sau>s family. $e wante* ;o* to pro i*e for them a goo* country where they woul* li e. 0n* he inten*e* to appoint /sau to rule o er his -rother>s family. 3ut 9aco- was preten*ing to -e /sau. 0n* the result was that 1saa de lared all these things for the benefit of %a ob+s family instead. ,e may thin+ that this e ent shows not much e i*ence of faith. 9aco- cheate* /sau. 'heir father .saac -elie e* something that was not true. $e spo+e wor*s a-out 9aco- that he inten*e* to spea+ a-out /sau. 3ut the author of $e-rews *eclares this to -e an e,ample of faith. .saac ha* faith when he -lesse* 9aco- an* /sau. .n other wor*s, 1saa really was belie-ing and trusting (od on that occasion. $e was -elie ing that ;o* woul* gi e him the right wor*s to say a-out each son. $e was trusting that ;o* woul* carry out those things. ,hen the facts of the matter -ecame clear, it was a shoc+ for -oth .saac an* /sau. /sau urge* his father to -less him, too. 3ut .saac insiste* that his wor*s a-out 9aco- really were for 9aco-. .saac ha* not spo+en from his own *esires or imagination. 3y the power of ;o*>s $oly Spirit, he ha* *eclare* ;o*>s promises to 9aco-. 0n* 1saa was sure that he had spoken (od+s words. 0t first, .saac thought that he coul* not e en -less /sau. 3ut afterwar*s, ;o* *i* gi e .saac some wor*s to -less /sau. ;o* woul* pro i*e a country for /sau>s family to li e, although it woul* -e a har* place to li e in. 9aco->s family woul* rule o er /sau>s family. 3ut /sau>s family woul* -e a-le to fight -ac+. 'he fact was that ;o* wante* to *eclare his +in*ness for 9aco-. 'he ;o* of 0-raham an* .saac woul* -ecome 9aco->s ;o* too. 0n* the promises that (od ga-e to =braham and 1saa were for %a ob too. 9aco- *i* not nee* to cheat anyone in or*er to recei e the -enefit of those promises. ;o* ha* alrea*y *eci*e* that they were for him. 0n* that is what 1saa de lared on this occasion.

The faith of %a ob
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,hen %a ob was a young man, he wante* ery much to recei e the -enefit of ;o*>s promises. 3ut he *i* not +now how to *o it. So he trie* to -uy it (;enesis 2E631). 0fter that, he lie* an* he cheate* (;enesis 2D61?). $e use* e ery effort 1 -ut human effort is not the correct way to gain the -enefit of ;o*>s promises. 9aco- ha* to learn the correct way. ,e recei e the -enefit of ;o*>s promises when we a them by faith (acti e -elief an* trust in ;o*). ept

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0s 9aco- -ecame ol*er, he also -ecame wiser. $e-rews 11621 *escri-es him near to the end of his life. $e hol*s his staff (stic+), which shows his authority as hea* of his family. $e is a holy man, who gi es honour to ;o*. 0n* he is li-ing by faith. 9aco- *i* not nee* to appoint 9oseph as lea*er of the family, -ecause 9oseph was alrea*y their lea*er. 3ut 9aco- *i* -less -oth his own sons, an* 9oseph>s sons. 0n* li+e his father .saac, he spo+e wor*s from ;o* a-out their families> future as he -lesse* them. 0s a young man, 9aco- *i* not un*erstan* that .saac was spea+ing those wor*s -y faith. So 9aco- thought that he ha* to cheat in or*er to get -etter promises for himself. 3ut as an ol*er man, %a ob understood that he must a t by faith to bless his family> So, as he -lesse* 9oseph>s two sons, 9aco- place* his right han* on the hea* of 9oseph>s younger son. $e *i* it to show that ;o*>s promises to that son were greater. ,hen 9oseph saw it, he trie* to mo e his father>s han*. 9oseph wante* the ol*er -oy to recei e the greater promises. 3ut 9aco- insiste* that he ha* not ma*e a mista+e. &nli+e his father .saac, %a ob knew whom he was -lessing. 3y faith, he trusted (od to gi-e him the right promises for ea h son> 9aco- *eclare* that he was a*opting those two sons. .n other wor*s, the family shoul* consi*er them as if they were 9aco->s own sons. 'he families of -oth sons woul* -ecome ery great in .srael. 'he large families that came from 9aco->s sons are calle* =the tri-es of .srael>. 0n* among the tri-es of .srael are the tri-es of Ephraim an* ?anasseh, 9oseph>s sons.

The bones of %oseph

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9aco- *ie* in Egypt. %any years later, his son %oseph *ie* there too. So they -oth *ie* away from Canaan, the country that ;o* ha* promise* to their family. 3oth 9aco- an* 9oseph wante* the family to -ury their -o*ies in 4anaan. So they each ma*e special funeral arrangements. 'hey wante* to remin* their family that, e-en at their deaths2 they still trusted (od+s promises. 'hey -elie e* that (od would gi-e Canaan to their family in the future. 'hat is faith6 acti e -elief an* trust in ;o*. 0s $e-rews 11613 says, they were still li ing -y faith at their *eaths. You can rea* 9aco->s instructions a-out his funeral in ;enesis A?62?<32. 'he recor* of the funeral itself is in ;enesis E061<1A. .t was a great e ent -ecause 9oseph was ery important in /gypt>s go ernment. 'he whole family tra elle* especially to 4anaan in or*er to -ury 9aco->s -o*y there. 0n* many officials from /gypt went with them. 0fter the funeral, they all returned to Egypt. 9oseph *i* not want his own funeral to -e li+e that. $e +new a-out the wor*s that ;o* ha* spo+en to 0-raham (;enesis 1E613<1C). ;o* ha* tol* 0-raham that the family woul* remain in /gypt for A00 years. 0n* *uring that time, they woul* suffer much. 3ut in the en*, ;o* woul* rescue them. 0n* he woul* -ring them to 4anaan, as he promise* to 0-raham, .saac an* 9aco-. ;o*>s promises ha* gi en hope to 9oseph while he suffere* in /gypt (!salm 10E61D<1?). 'hat seems to -e the purpose of the promises that ;o* ga e to 9oseph in his *reams (;enesis 3D6E< 10). 0n* %oseph wanted to lea-e something so that (od+s promises would gi-e hope to the family *uring their trou-les. ,hat he left was his own bones. So 9oseph as+e* the family not to -ury his -o*y. 'hey shoul* preser e his -ones. Those bones would remind them that they would not always li-e in Egypt. ,hen ;o* rescue* them from /gypt, they shoul* carry 9oseph>s -ones with them. 0n* then they shoul* ta+e the -ones with them into the country that ;o* ha* promise* to them (;enesis E062A<2C).

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9oseph>s instructions were unusual, -ut the family o-eye* them. 'hey +ept the -ones in a coffin (-o@) in /gypt. ,hen %oses le* them out of /gypt, they too+ the -ones with them (/@o*us 1361?). ,hen 9oshua too+ them into 4anaan, they -rought the -ones. You can rea* how they finally -urie* the -ones in 9oshua 2A632.

The faith of ?oses+ parents

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'he author of $e-rews has shown us how people in the 3oo+ of ;enesis ha* an attitu*e of faith (acti e -elief an* trust in ;o*). (ow, he encourages us to loo+ for people with faith in other 3i-le -oo+s, too. ,e shoul* e,pe t to find e,amples of faith as we rea* the 3i-le. #aith is one of the most important Iualities that ;o*>s people ha e. .n the 3i-le, it is often the reason for their actions, e en if the 3i-le *oes not always e@plain that fact. .n $e-rews 11623, the author gi es us an e@ample of this. .f he was not writing -y the power of ;o*>s Spirit, his e@planation of /@o*us 261<2 woul* -e a guess. 3ut 4hristians -elie e that (od showed the Bible+s authors what to write (2 'imothy 361C). 'he +ing>s law or*ere* %oses> parents to +ill their -a-y (/@o*us 1622). .t is ery *ifficult to hi*e a -a-y in a small house. 3ut %oses> parents manage* to hi*e him for 3 months. 'he author of $e-rews gi es two reasons why they *i* this. #irstly, they saw that ?oses was <beautiful+. 'here was something impressi e an* no-le in %oses> character, e en when he was still a -a-y. 'his was not merely their opinionB ;o* consi*ere* %oses -eautiful, too (0cts D620). So the parents -elie e* that ;o* ha* a special plan for %oses> life. 'he other reason was that they were not afraid of the +ing>s law. 'hey ha* e ery reason to -e afrai*. 'hey were sla es, an* the +ing was powerful. 3ut they respecte* ;o* more than they respecte* that e il +ing. They had faith. So they belie-ed that ;o* woul* rescue their son. You can rea* how ;o* sa e* %oses> life in /@o*us 261<10.

#ow ?oses started to ha-e faith

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,hen ;o* sa e* %oses> life as a -a-y, ;o* *i* it in an astonishing manner. )ne of the king+s daughters rescue* %oses. She -rought him up, as if he were her own son (/@o*us 2610). $e li e* in the palace. $e learne* well from his teachers there. 0n* he -ecame a great man (0cts D622). 3ut ?oses was not ontent to -e an important man in /gypt. %oses +new who his real family were. $e pro-a-ly learne* this from his real mother. She ha* continue* to loo+ after him until he was a-out E years ol* (/@o*us 268<?). 0n* it seems that she ha* taught him something a-out ;o* an* his promises (0cts D62E). %oses saw how his relati es were suffering in /gypt. $e care* a-out them an* he wante* to help them. 3ut he *i* nothing a-out this matter until he was a-out A0 years ol*. 0t some time, %oses ma*e an important de ision. 'he 3oo+ of /@o*us *oes not recor* that *ecision. .t only recor*s the result of his *ecision, in /@o*us 2611<1A. %oses> *ecision was that he *i* not consi*er himself still as the son of the +ing>s *aughter. .nstea*, he onsidered himself an 1sraelite (one of the people who came from the families of 0-raham, .saac an* 9aco-). 'he result of that *ecision was that he tried to fight on -ehalf of the .sraelites. $e wante* to rescue them from their har* li es as sla es in /gypt. 3ut he faile* for se eral reasons. 'he .sraelites refuse* to accept him as their lea*er. $e *i* not yet +now ;o* well enough. $is metho*s were wrong. 0n* the time for ;o* to free his people ha* not yet arri e*.

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%oses ha* to es ape from Egypt. $e woul* not rescue the .sraelites for another A0 years. 3ut something important ha* happene* in %oses> life. $e ha* starte* to ha e faith, that is, to trust ;o*.

The de ision to Aoin (od+s people

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'he author of $e-rews refers to ?oses+ de ision ($e-rews 1162A). %oses ha* -ecome a great man in /gyptB people consi*ere* him a mem-er of the royal family. 3ut then %oses *eci*e* that he woul* consi*er himself as one of ;o*>s people, calle* the .sraelites. %oses ha* -een -orn into their families, an* he wante* to Goin them. .t was a -ol* *ecision. 'he .sraelites were sla es in /gypt. 0n* %oses *eci*e* to Goin them -efore he +new either them, or ;o*, properly. 3ut in all his trou-les, %oses ne er change* that *ecision. #e wanted to be one of (od+s people2 although he woul* suffer much. 0n* that was -etter than to *o the things that ;o* consi*ers wrong. ,hen people be ome Christians, they are ma+ing a similar *ecision. 'hey choose to *o the things that ;o* consi*ers right. 0n* they choose not to *o those things that ;o* consi*ers wrong. 'heir *ecision is a -ol* *ecision too. They ha-e hosen to Aoin (od+s people (1 !eter 2610). 'hat *ecision is li+e the *ecision to -ecome a citiJen of a foreign country (1 !eter 2611). Sometimes 4hristians ha e to suffer for that *ecision (1 !eter 361D). 'here is a goo* reason why people in this worl* are sometimes cruel to 4hristians. ?any things that people in this world enAoy2 Christians onsider to be wrong> !erhaps those things -rought pleasure to the 4hristians too, -efore they -elie e*. 3ecause 4hristians are not perfect, perhaps they still *o those things sometimes. 3ut those things -ring no pleasure when they consi*er ;o*>s opinion a-out them. So the attitu*es, thoughts an* *esires of 4hristians are often ery *ifferent from those of people that are not 4hristians.

!hat wealth really is

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#or many centuries, /gypt was one of the wealthiest countries in the worl*. )ften in its history, its royal family was the ri hest family on earth. ?oses ha* a place in that family. 3ut he left it in or*er to ser e ;o*. 0fter that, %oses ne er +new wealth or lu@ury again. $e li e* in a desert, where the earth was too *ry for most plants to grow. $e constantly ha* to tra el in or*er to fin* water. #or /9 years, he loo+e* after sheep an* goats there. #or another /9 years, he le* his people through the same *esert. .t was a har* life. 'he author of $e-rews +new all these facts. $e +new how, later, /gypt>s +ing insulte* %oses. $e +new how cruelly /gypt>s lea*ers *ealt with %oses. 3ut the author ma+es an astonishing statement. ?oses had dis o-ered what wealth really is> 0n* he *i* not *isco er it in the palaces in /gypt. $e *isco ere* it when he suffere* -ecause of his relationship with 4hrist. 4hristians consi*er it a noble and honourable thing to suffer -ecause of their relationship with 4hrist. !aul consi*ere* it an honour to suffer as 4hrist ha* suffere* (!hilippians 3610). 3ut 4hristians *o not -elie e that pain is a goo* thing. .n the perfect worl*, there will -e no more pain or *eath (Fe elation 216A). %oses coul* remain strong *uring all his trou-les -ecause he e@pecte* Hthe reward+. 9esus spo+e a-out this rewar* in %atthew E611<12. 'here is a won*erful rewar* for all who trust ;o* to sa e them6 a home in hea en ($e-rews 116CB 9ohn 1A61<2). 3ut there is a special rewar* for those people who ha e suffere* -ecause of their relationship with 4hrist. (od will gi-e them great honour in hea en.

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?oses left Egypt in faith

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%oses left /gypt on two occasions. 'he secon* time was when he le* ;o*>s people (the .sraelites) out of /gypt. 3ut it seems that this erse is a-out the first time. 'hat was when he had to es ape from Egypt alone, in /@o*us 261E. 'he author has -een e@plaining that e ent in $e-rews 1162A< 2C, an* he seems to continue his e@planation here. %oses un*erstoo* that (od wanted him to res ue the 1sraelites (0cts D62E). 3ut %oses *i* not +now how ;o* wante* him to *o it. $e trie* to free his people -y human effort. $e +ille* one of the cruel masters who rule* the .sraelites as sla es. %oses thought that no-o*y ha* seen that e ent. 3ut he was wrong. Soon e ery-o*y +new a-out it. %oses Iuic+ly realise* that his plan to free the .sraelites ha* faile*. /@o*us 261A tells us that he was afraid. 3ut $e-rews 1162D tells us that he was not afrai* of the +ing>s anger. $e was afrai* for another reason. $e was afrai* -ecause he had not ser-ed (od in a proper manner. $e -elie e* that ;o* was sen*ing him to free the .sraelites. 3ut he *i* not e en +now the first thing that ;o* wante* him to *o. 'he +ing -ecame angry. %oses coul* not remain in /gypt -ecause (od had gi-en him no authority to *o that. %oses ha* acte* without ;o*>s authority once, an* he must not *o it again. $e coul* not e@pect ;o* to protect him in such circumstances. 'hat woul* not -e faithB it is the sin (e il *ee*) calle* presumption. ;resumption is when we try to achie e ;o*>s purposes, -ut not -y his metho*s. Feally, we are trying to control ;o*B we are trying to force him to use our metho*s. 0n* that is a ery wrong thing to *o. %oses coul* not remain in /gypt an* as+ the +ing to e@cuse him. 'o *o that woul* -e to *eny what ;o* ha* shown him. So ?oses left Egypt in faith> .n other wor*s, he left be ause he belie-ed (od> %oses ha* not seen ;o*, an* he *i* not +now ;o* properly yet. 3ut %oses ha* chosen to stan* firmly on ;o*>s si*e. 0n* he woul* wait patiently until ;o* showe* him what to *o. $e remaine* in the *esert for A0 years until ;o* spo+e to him at the -urning -ush (/@o*us chapter 3).

)aith at the ;asso-er

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.n $e-rews 1162A<2D, we ha e -een stu*ying how %oses first trie* to free the .sraelites (;o*>s people) from /gypt (/@o*us 2611<1E). %oses trie* to *o it -y his own metho*, an* he was completely unsuccessful. 3ut ?oses did manage to free himself from the ontrol of Egypt+s rulers> 0n* in that matter, he ha* faith (acti e -elief an* trust in ;o*). 0fter A0 years, %oses returne* to /gypt. $e now un*erstoo* that he was (od+s ser-ant. 0n* this time, he woul* use (od+s method to sa e his people. .t will not surprise rea*ers of the 3oo+ of $e-rews to +now that ;o*>s metho* was the blood of a sa rifi e. 0 sacrifice is a gift that ;o* consi*ers alua-le. #or the .sraelites it was the -loo* of a young sheep. #or 4hristians, it is the -loo* of 4hrist, who *ie* on the cross to sa e them from their sins (e il *ee*s). 4hrist>s *eath was the realityB ;o* pro i*e* a copy to sa e the .sraelites. 3ut -efore that, ;o* showe* the rulers of /gypt that he is the real ;o*. 0n* he urge* them -y %oses that they must free the .sraelites. $e allowe* terri-le e ents (calle* the plagues) to happen in /gypt. 'he false go*s of /gypt coul* not stop those plagues. 3ut the rulers of Egypt still refused to free the 1sraelites> ;o* tol* %oses that the ol*est son in e ery family in /gypt woul* *ie. 'his woul* -e the last plague. 0fter it, the rulers of /gypt woul* allow the .sraelites to lea e.

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'his plague woul* happen in Gust one night. 0n* on that night, the .sraelites woul* only -e safe if they o-eye* ;o*>s special instructions. Ea h 1sraelite family must kill a young sheep as a sacrifice. 'hey coo+e* the meat an* they ate it. 3ut they too+ the -loo* an* they used it to mark the entran es to their homes (/@o*us chapter 12). ;o* woul* see the -loo*, an* he woul* protect those homes. 'hat night was calle* the ;asso-er. )n that night, ;o* protecte* the families who were trusting him to sa e them. 'hey ha* mar+e* their homes with the -loo* of a sacrifice, as ;o* ha* or*ere*. (od prote ted them2 so that no-o*y *ie* in those houses. 3ut someone *ie* in all the other homes in /gypt, e en in the +ing>s palace (/@o*us 1262?<30). )n that night, (od separated the people who had faith> .n other wor*s, he sa e* only the people who truste* ;o*. $e showe* that there is a *ifference -etween them an* other people.

The 1sraelites ross the Ded Sea

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;o*>s greatest act to sa e his people, the 1sraelites2 happene* soon after they left /gypt. You can rea* the account of it in /@o*us chapter 1A. 'he .sraelites ha* wor+e* as sla es in /gypt. Soon after they left there, the rulers of Egypt sent their army after them. 'he rulers regrette* that they ha* allowe* their sla es to lea e. 0n* they wante* the army to -ring them -ac+. /gypt>s army foun* that the .sraelites ha* campe* -y the Fe* Sea. 'hey coul* not go further towar*s 4anaan, the country that ;o* ha* promise* to them, -ecause of the sea. They had no way to ross it> So it seeme* an easy matter to force them to return to /gypt. 'he Fe* Sea is a shallow sea. .t reaches -etween the country calle* /gypt an* the *esert calle* Sinai. )n the other si*e of that *esert is the country calle* .srael, which was then calle* 4anaan. ,hen the .sraelites saw /gypt>s army, they were ery afrai*. 3ut %oses tol* them not to -e afrai*. ;o* was on their si*e. They should belie-e and trust him> .n other wor*s, they shoul* ha e faith. ;o* woul* rescue them. %oses spo+e those -ol* wor*s. 3ut it seems that he too felt *esperate. ;o* tol* him that he must not continue to cry to him (/@o*us 1A61E). .nstea*, %oses must act. #aith must -e a ti-e -elief an* trust in ;o*. So %oses *i* what ;o* tol* him. %oses ga e an or*er that the .sraelites shoul* prepare to mo e forwar*s, towar*s the sea. 0n* ?oses held his staff (long stic+) o er the sea. ,hen %oses *i* that, ;o* acte* too. (od a ts powerfully when people a t in faith> ;o* sent a strong east win*. 0n* that win* ma*e the sea into dry land. 'he .sraelites walked across into the *esert calle* Sinai. 'here are reports that similar e ents ha e happene* there -y natural means, in mo*ern times. 3ut what happene* then *i* not happen -y any natural means. .t was an e,traordinary a t that (od did in order to res ue his people> $e rescue* them -ecause they ha* faith, acti e -elief an* trust in ;o*. ,e +now that -ecause the army from /gypt trie* to cross the sea, too. 3ut, of course, they *i* not -elie e ;o*, an* they *i* not trust him. 'hey ha* ma*e themsel es ;o*>s enemies, an* ;o* acte* against them. ,hile they marche* across the sea, the water returne*. 'hey all *rowne*.

The faith of %oshua at %eri ho

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%ore than E00 years ha* passe* since ;o* first promise* the country calle* Canaan to 0-raham>s family. 0n* A0 years ha* passe* since they crosse* the Fe* Sea.

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"uring those E00 years, the family ha* increase* to -ecome the great nation calle* the 1sraelites. 3ut they were a nation without any lan*. (ow they were entering 4anaan to ta+e possession of it as ;o* ha* promise*. 'he .sraelites ha* a strong army. 3ut ;o* *i* not want them to trust in their military power. (od wanted them to trust him2 that is2 to ha-e faith> So ;o* ga e them strange instructions for their first -attle, which was against the city calle* 9ericho. 'hey shoul* not attac+ the city as an army usually woul*. .nstea* they shoul* Gust march roun* its walls. 0n* ;o* woul* han* o er the city to them. 'hey truste* ;o*, an* so, they o-eye* him. 'hey marche* roun* the walls for D *ays. )n the last *ay, they marche* roun* the city D times. 'hen the priests soun*e* their trumpets (lou* musical instruments). / eryone shoute*. 0n* the walls fell *own. 'hey ha* *one nothing that woul* cause the strong walls of a city to fall *own. This was the work of (odJ he aused the walls to fall> ,ithout walls, 9ericho ha* no *efences. 'he .sraelites rushe* in an* they too+ the city. 'hey *estroye* it completely, as ;o* ha* or*ere* them to *o. )ther -attles in 4anaan happene* in a more usual manner. 3ut the .sraelites ha* learne* an important lesson at 9ericho. ;eople do not re ei-e the benefit of (od+s promises by human effort> !e must re ei-e them by faith> ,e must -elie e ;o*, an* we must trust him. You can rea* more a-out the -attle at 9ericho in 9oshua chapter C.

The faith of Dahab2 the prostitute

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'here was an important reason why ;o* allowe* his people, the .sraelites, to ta+e possession of 4anaan. 'he people who li e* there -efore the .sraelites were -ery wi ked. ;o* ha* allowe* them to continue to li e there for se eral centuries. 3ut in the en*, ;o* always punishes sin (e il *ee*s). See ;enesis 1E613<1C. 3ut (od sa-es people who ha-e faith (acti e -elief an* trust in ;o*). $e *oes that whi he-er nation they ome from. $e e en sa e* a few people in 4anaan, -ecause they ha* faith. Dahab was a harlot, that is, a prostitute. 0 prostitute is a woman who offers her -o*y to men for se@. She owne* a house in 9ericho. 9ericho was an important city for tra*eB many tra*ers passe* through it. Faha- offere* them foo*, a place to sleep, an* se@. 'hat was how people in 4anaan -eha e*. )ne *ay, two men came to Faha->s house. 'hey only wante* a safe place to sleep for the night. 3ut the +ing of 9ericho sent a message to Faha- that she must hand these men o-er to him. 'he .sraelites ha* esta-lishe* a camp on the other si*e of the ri er 9or*an from 9ericho. 'hese two men ha* left that camp in or*er to e@plore 4anaan. 'hey were collecting information that woul* help the .sraelite army. ,hen Faha- hear* this, she de ided to prote t the two men. She hi* them. 0n* she tol* the +ing>s officials that the men ha* alrea*y left. She e@plaine* why she protecte* the men in 9oshua 268<13. !eople ha* tol* her how (od helped the 1sraelites *uring their Gourney to 4anaan. So she belie-ed that their ;o* is the real ;o*. $e rules hea en an* earth. She ha* shown +in*ness to the .sraelite men, an* she as+e* them to -e +in* to her, too. She as+e* them to sa e her life, an* the li es of her family, when they attac+e* 9ericho. She was sure that ;o* woul* gi e them success. Faha- was not a goo* woman, -ut she did ha-e faith (acti e -elief an* trust in ;o*). She was trusting (od to sa-e her2 and she wanted to Aoin (od+s people> 0n* ;o* *i* these things for her, -ecause of her faith. ,hen the .sraelites attac+e* 9ericho, they sa e* Faha- an* her family. She Goine* the .sraelites, an* she marrie* one of them. .srael>s royal family came from her family. 0n* 9esus came from that family, too.

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You can rea* more a-out Faha- in 9oshua chapter 2, 9oshua C622<2E, an* %atthew 16E<C. $er life is a won*erful e@ample of how (od an sa-e people from e-ery nation. $e e en sa es people who are from the most wic+e* nations.

)aith in the Books of %udges and Samuel

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'he author>s great *esire was to show us faith (that is, acti e -elief an* trust in ;o*) in the 3i-le. $e wante* to show us how important faith was in the li-es of holy men and women there. $e wante* us to see what great things they achie e* -y their faith. 3ut perhaps we shoul* say, to see what great things (od did -ecause of their faith. #rom these e@amples, the author wante* us to learn that we must ha-e faith too. 'he author has gi en some won*erful e@amples so that we may -egin our stu*y of faith. 3ut he cannot complete his list of e@amples. #aith fills the li es of ;o*>s people, an* faith fills the pages of the 3i-le. 'here are goo* an* useful e@amples of faith in ery many chapters of the 3i-le. ,e can learn so much that the author of $e-rews *i* not ha e time to teach us. So we must read the Bible for oursel-es. ,e shoul* continue the stu*y that he has encourage* us to -egin. ,e coul* -egin in the Book of %udges, where we shall rea* a-out (ideon2 Barak2 Samson and %ephthah> )r we coul* -egin in the 3oo+s of 1 an* 2 Samuel, where we will rea* a-out Samuel and 4a-id> )r we coul* stu*y the -oo+s of the prophets (the holy men who spo+e ;o*>s messages). (ideon had faith when he rescue* .srael from the army of %i*ian. ;o* only allowe* him to ta+e 300 men with him when he -egan the -attle against that ast army (9u*ges chapter D). Barak had faith. $e le* .srael>s army against King 9a-in>s army. 3ara+ was too afrai* to *o that unless 4eborah, a prophetess (holy woman) went with him. 0n* not 3ara+, -ut another woman, 9ael, recei e* the honour for .srael>s success in that -attle. 3ut the author of $e-rews gi es honour to 3ara+ for his faith (9u*ges chapters A an* E). Samson was a ery strong man, who sa e* .srael from the armies of !hilistia. $e was so strong that often, he fought alone. 3ut although Samson was so strong, his character was wea+. $e *i* many wrong things an*, in the en*, ;o* too+ away his strength. $is enemies ma*e him -lin* an* they force* him to wor+ as a sla e. 3ut when they too+ him to laugh at him in the house of their false go*, Samson+s faith returne*. $e praye* that ;o* woul* gi e him strength to *efeat his enemies for one last time. 'hen, Samson pushe* har* against the columns that hel* up the -uil*ing. 0t his *eath, he +ille* more enemies than *uring the rest of his life (9u*ges chapters 13 to 1C). %ephthah sa e* .srael from the armies of 0mmon. $e *i* not *o that -y his own strength. $e fought with power that came from ;o*>s $oly Spirit. So 9ephthah ha* faith (9u*ges 1162?<32). Samuel was a holy man who hear* ;o*>s oice on se eral occasions. ;o* tol* him to appoint -oth King Saul an*, later, King "a i*. 0 goo* e@ample of his faith is in 1 Samuel D6D<13. 3y faith, he sa e* .srael from !hilistia>s army without e en a -attleH 4a-id was the great +ing of .srael who lo e* ;o* with all his heart (!salm 11C61). Feally, lo-e for (od is the same thing as faith. 0 person who lo es ;o* -elie es ;o*. 0n* that person trusts him. 'he -est e@ample of "a i*>s faith is the way that he waite* to -ecome .srael>s +ing. ,hen "a i* was Gust a -oy, Samuel appointe* him (1 Samuel 1C61<13). 3ut "a i* refuse* to fight for power. $e coul* ha e starte* a re olution. $e coul* ha e +ille* the pre ious +ing (1 Samuel chapters 2A an* 2C). 3ut instea*, "a i* waite* for ;o*>s time. "a i* was not a perfect manB he *i* some e il things. 3ut by faith2 he knew that (od had forgi-en him (!salm 3261<2). ,e can +now that too, -ecause of 4hrist>s *eath for us (Fomans A6E<8 an* Fomans A622<2E).

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!hat faith a hie-es

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'he author has shown us faith (acti e -elief an* trust in ;o*) in the li es of some of the greatest men an* women in the 3i-le. 0n* now he wants to show us t he wonderful things that people a hie-e be ause of their faith> 3ut he *oes not want us to thin+ that only great people can ha e faith. #aith is for all ;o*>s people ($e-rews 1261<2). So he gi es a list of things that people ha e achie e* -y faith. .n $e-rews 11633<3A, he seems still to -e thin+ing a-out his list of names in $e-rews 11632. 3ut he *oes not follow the same or*er as in $e-rews 11632. .n later erses, he will not gi e any names. David o-er ame kings an* their nations -y faith. $e *i* it in or*er to esta-lish .srael as a strong nation that ser e* ;o* (See 2 Samuel chapters E an* 8). am!el arried out a Audgement that was right an* proper against King 0gag (1 Samuel 1E632< 33). $e *i* it -ecause .srael>s +ing, Saul, ha* refuse* to *o it. David -ecame +ing be ause (od had promised that to him (1 Samuel 1C61). 0n* he recei e* e en greater promises a-out the future of his family (2 Samuel chapter D). ;o* sa e* "aniel the prophet (holy man) from lions in "aniel chapter C. 0ll these things happene* through faith. ;o* *i* these things for his people -ecause they ha* faith. .n other wor*s, they -elie e* an* truste* him. 9esus sai* that faith an mo-e mountains (%atthew 1D620). 'hat is a wor*<picture. .t means that ;o* *oes great an* won*erful things -ecause of his people>s faith. .t is (od alone who deser-es the honour for these great things. ;o* -oth *oes these things, an* he gi es his people the faith to -elie e for them. 3ut ;o* also gi es honour to his people when they -elie e him. 'hat is, when they act -y faith.

)aith is powerful
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#aith is not something wea+ li+e a wish, a thought or an i*ea. )aith is powerful be ause (od is powerful> #aith means that a person is trusting (od. 0n* ;o* wants people to trust him. 'hat is why he has gi en promises to help his people. ,hen a person trusts ;o*, that person *eclares himself to -e one of ;o*>s people. 'hat gi es honour to ;o*, an* ;o* is please* to act on that person>s -ehalf. .n $e-rews 1163A, the author continues to gi e e@amples, in or*er to show how powerful faith is. 'hese e@amples continue to -e from the list in $e-rews 11632, -ut in a *ifferent or*er. "aniel the prophet (holy man) recor*s how (od sa-ed his three friends from fire ("aniel chapter 3). 'he +ing trie* to +ill them 1 -ut they were trusting ;o* ("aniel 361D<18). ;o* sa e* "ephthah from swords when angry men attac+e* him (9u*ges 1261<3). amson lost his strength when he -ro+e his promise to ;o* (9u*ges 1C61D<21). 3ut ;o* ga-e him strength again for his final -attle (9u*ges 1C628<30). #ara$ was afrai* to lea* ;o*>s people in a battle (9u*ges A6C<8). 3ut ;o* ga e him the strength to fight (9u*ges A61A<1C). Gideon force* a foreign army to run away (9u*ges D622<2E). 'his list is ery impressi e. 3ut the e ents in $e-rews 11633<3A *i* not Gust happen on one occasion. %any of these things happened freEuently in .srael>s history. ,hene er people ha e acte* in faith, ;o* has acte* powerfully on their -ehalf.

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The power of faith against death

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,e ha e -een stu*ying great e@amples of faith (acti e -elief an* trust in ;o*). 0n* certainly, the e ents in 1 Kings 1D61D<2A an* 2 Kings A61D<3D are great e@amples of faith. .t is har* to imagine a more won*erful e ent than a dead person who be omes ali-e again. Such an e ent can only happen -y the power of ;o*. 'he author of $e-rews has tol* us a-out many won*erful things that happene* -ecause of faith. 3ut the secon* part of $e-rews 1163E may cause us a surprise, or e en a shoc+. / en as faith has cause* *ea* people to -ecome ali e, so many people ha-e died be ause of faith. ,e *o not e@pect to rea* thatH .n /nglish, we sometimes spea+ a-out people who =*ie* for their faith>. ,e mean that people *ie* as martyrs, in other wor*s, -ecause of their religion. 3ut in the 3i-le, <faith+ does not mean <religion+. =#aith> means =acti e -elief an* trust in ;o*>. So these people, to whom the 3oo+ of $e-rews refers, *i* not *ie merely -ecause of an argument a-out religion. 'hey *ie* -ecause they ha* faith. .n other wor*s, be ause they were a ti-ely trusting and belie-ing (od> #aith was the reason why their enemies oppose* them. Their enemies hated them be ause they trusted (od> 3ut faith also ga-e them the strength that they nee*e* *uring their trou-les. 'hey ha* the opportunity to escape, -ut they chose to stan* firm. 'hey *i* not nee* to escape, -ecause they truste* ;o*. !erhaps they *i* not e en want to escape, -ecause they wante* the opportunity to gi e honour to ;o* (0cts 21610<13). #or them, an* for all who *ie with faith, there is <a better resurre tion+. =Fesurrection> means life after death. 'hat is what happene* in the first part of this erse. ,omen recei e* -ac+ their *ea* sons, ali e. 0fter those e ents, the sons Gust li e* normal li es. 'heir li es inclu*e*, of course, pain, trou-les an* in the en*, *eath. 3ut Nthe -etter resurrectionN is ery much -etter than that. 9esus promise* that ;o*Ns people woul* recei e life without end (9ohn 361CB 9ohn C6A0). Fe elation 216A promises life without pain, tears, or *eath. So those people who *ie* -ecause of their faith ha* no reason for *espair. 'hey were trusting ;o*>s promises, an* that ga e them hope. 0n* ;o* *i* not *isappoint them. 'hey *i* not recei e a resurrection to a life that woul* en* a few years afterwar*s. (od took them to hea-en> There they ha-e life that an ne-er end> .t is a much -etter life than the life that they +new in this worl*. 'his is an important message where-er Christians suffer -ecause of their faith. 0n* so it was an especially important message for the first 4hristians. 'hey suffere* many e il things -ecause of the cruel actions of their enemies (0cts 861B $e-rews 10632<3A). 3ut they continue* to -elie e ;o* an* to trust him. 'hey continue* to ha e faith. 'he result of their faith was that ;o* rescue* some of them ($e-rews 13623B 0cts 1261<1D). 3ut others *ie* (0cts D6EE<C0B 0cts 1262B Fe elation 2613). They did not ha-e less faith than the people whom (od res ued> ;erhaps they had e-en more faith> 'hey ha* faith to stan* firm when cruel enemies attac+e* them ($e-rews 10632<3C). ,e nee* to trust ;o* completely in such situations.

)aith when we suffer

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.t is a real -enefit to e eryone in a town when (od+s people li-e among them. 'heir attitu*es are +in*B an* their actions are generous. 'hey help poor peopleB an* they loo+ after wea+ people. 'hey respect the laws of the countries where they li e. 3ut the main *ifference -etween them an* other people is that they ha-e faith. .n other wor*s, they trust ;o* an* they -elie e him. 0n* that fact is enough to cause many people to hate them.

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'he author>s wor*s may remin* us of %oseph or %eremiah, who -oth spent time in prison (!salms 10E61D<18B 9eremiah chapters 3D an* 38). 3ut 9esus taught that many of (od+s ser-ants ha* suffere* in this manner (%atthew E611<12B %ar+ 1262<E). 0n* -ery many of the first Christians suffere* li+e this, too. Sometimes ;o*>s people suffere* pain and insults. 3ut their enemies allowe* them to go free. Sometimes ;o*>s people suffere* in prison. 'heir enemies *i* not allow them to -e free. .n fact, sometimes ;o*>s people were not e en free to mo e a-out the prison, -ecause hains were on their feet. 0n* sometimes the enemies of ;o*>s people *i* not e en allow them to remain ali e. 3ut it did not seem enough Aust to kill them> So those wic+e* enemies in ente* new an* e en more cruel ways to mur*er ;o*>s people ($e-rews 1163D). (o innocent person shoul* ha e to suffer li+e that. 'hey ha* *one nothing wrong. 3ut they ha* stoo* for what is right. 0n* that was why their wic+e* enemies were so cruel. 'heir trou-les were not without purpose. 0n* they *i* not *ie in ain. .t is right that there shoul* -e a test of faith (1 !eter 16D). 0 test pro es whether something is genuine. 'hrough all their trou-les, an* e en their *eaths, these men and women still trusted (od> 'hat was proof of their faith.

Trust (od during troubles

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,hen ;o*>s people e@pect to *ie, then they still trust (od. 'hey trust ;o* e en if they must *ie in a ery cruel manner. 0n* some ha e *ie* in such a manner. Ke hariah the priest *ie* when people threw stones at him (2 4hronicles 2A620<21). Uriah *ie* -y a sword (9eremiah 2C620<23). 'here is an ol* story that King ?anasseh use* a saw to +ill .saiah. 3ut that story is not in the 3i-le. 'heir enemies ha* many e il reasons for their actions. 'hey were acting as if holy people *o not -elong in this worl*. 3ut there are many ways to *o e il things. 0n* wic+e* people ha e other ways to show that goo* people *o not *eser e to li e among them. So, the enemies of ;o*>s people too+ away their possessions, an* they ma*e them poor. 'hose enemies too+ away their homes, an* they force* them to li e away from the towns. 'he first 4hristians +new a-out such trou-les, -ecause they themsel es ha* suffere* in this way (0cts 861). 'hey wore rough lothes. 'hey suffere* insults. 'hey ha* nothing. 3ut they ontinued to trust (od. 0n* in their *esperate situation, they learned how good (od is. $e pro i*e* their *aily foo*. $e protecte* them when no-o*y else woul* help them. $e pro i*e* clothes for them (:u+e 1262D<28). 'hey were right to trust him. 'he people in this worl* *i* not care a-out them. / en their own relati es neglecte* them. 3ut when they ha* nothing, they still ha* ;o* in their li es. $e was their ompanion when they were alone. $e was their friend when enemies surroun*e* them. $e was their guide when they *i* not +now where to go. ,hen ;o*>s people suffer terri-le trou-les, then they still trust ;o*. =nd (od is good to them>

!hen enemies send (od+s people away

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='he worl* was not worthy of them> that is, of (od+s people. ;o*>s people are holy, in other wor*s, they belong to (od 1 not to this worl*. )ther people belong to this worldB they *i* not *eser e e en to ha e ;o*>s people among them.

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Somehow, the cruel enemies of ;o*>s people un*erstoo* this *ifference. So they trie* to separate themsel es from ;o*>s people. 3ecause ;o*>s people were strangers and foreigners in this worl* ($e-rews 11613<1C), their enemies sent them away. )ften, they coul* not stay in the towns or cities. 'heir enemies sai* that they did not deser-e a pla e in this world . 'hey force* ;o*>s people to lea e the parts of the worl* where people li e. 3ut then, the world itself seeme* to recei e them. .t ga e them the honour that people ha* refuse* to gi e them. 'he ast mountains an* deserts -ecame their possession. 'he earth pro i*e* holes where they coul* fin* shelter (1 Kings 1?611< 13). 'he earth ga e them a-es to li e in (1 Samuel 2261). So they be ame like Christ. 'he worl* -elonge* to him. 3ut when he came to his own home, his own people *i* not recei e him (9ohn 16?<11). $e too +new the *eserts (%ar+ 1612<13) an* the mountains (%ar+ ?62<8). 0n* he chose such places for prayer (%ar+ 163EB %ar+ C6AC). :i+e 4hrist, ;o*>s people were often poor in this worl*, although the worl* itself will -e theirs (%atthew E6E). 0lso li+e him, they trusted (od2 e en when they suffere* the most terri-le trou-les. 0n* they waite*, e en as we wait, for (od to omplete his promises to them.

!hy (od allows his people+s troubles

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,e ha e -een rea*ing a-out people who suffere* much -ecause of their faith. 'hat is, -ecause of their -elief an* trust in ;o*. 3ut (od ares about his people, an* he +nows a-out their trou-les. So we may as+ why ;o* allowe* this to happen. ;o* ha* ma*e promises to his people, an* he coul* ha e carrie* out those promises imme*iately. 4learly, there was an important reason why he *i* not *o it. 'here are se eral goo* answers that the author of $e-rews coul* gi e. $e coul* e@plain a-out the nature of faith. .t only pleases ;o* when we accept his promises -y faith ($e-rews 116C). 0n* faith must -e in something that we cannot yet see ($e-rews 1161). .f ;o*>s people always recei e* his promises imme*iately, they woul* not nee* faith. 0n* that woul* not please him. )r, the author coul* e@plain a-out the nature of (od+s Audgement> &nless ;o* allows people to carry out wic+e* acts, his Gu*gement against them woul* seem unfair (Fomans 36A<18). )ther people>s wic+e* acts are clear e i*ence that ;o*>s people really *o -elong to him. ,hen ;o*>s people continue to trust him, they are *eclaring ;o*>s Gu*gement -y their actions ($e-rews 116D). )r, the author coul* e@plain that (od uses our troubles to impro-e our relationship with him (1 !eter 16C<D). .t is not ;o*>s *esire merely to sa e us from trou-les. $e is esta-lishing a relationship with his people that will last always ($e-rews 1161C). 'he author coul* e@plain that there is a proper time for (od to arry out his promises (;alatians A6AB %ar+ 13632). 'hat is -ecause ;o* is not Gust ma+ing nice promises without any real purpose. The purpose of all his promises is the same: to establish the rule of his Son2 %esus Christ2 on earth> 0n* in or*er to *o that, he must en* the power of the e il forces that now control the worl*. 'hese things must happen at the proper time an* in the proper way. So there is a proper time for ;o* to carry out all his promises. 0ll these e@planations seem goo* to us. 3ut they are not the e@planation that the author of $e-rews chooses to gi e in this passage. So the answer that he gi es here must -e especially important for us to +now. $is answer is that this was for our benefit> ;o*>s people *i* not recei e the things that he ha* promise* imme*iately in or*er to -enefit us. 'hat is, the people who li-e between %esus+ death and his return. ;o* wante* his promises to -enefit us too, as well as the people who originally recei e* those promises. !eter ga e a similar e@planation in 2 !eter 36?. 'here, he e@plains why 4hrist has not yet returne*. $is *elay gi-es people an opportunity to turn to (od. &ntil 4hrist returns, people still ha e the opportunity for ;o* to sa e them. 3ut ;o* has gi en his promiseB an* 4hrist will return to rule at the proper time.

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.t is ;o*>s plan that all his people2 together2 shoul* -ecome the people of ;o* (;alatians 3628). $e chooses not to separate them -ut, in a moment, he will hange them all ompletely (1 4orinthians 1E6E1<E2). 'hat is the moment when ;o* will *eclare them to -e his chil*ren (Fomans 8618<21). 'hat moment is the -eginning of a new age ($e-rews 268B Fe elation chapters 21 an* 22).

#ebrews hapter $*
Christians are like runners in a ra e
&#ebrews $*:$'
'he author of $e-rews urges 4hristians to grow and de-elop in their relationship with ;o*. 'hey shoul* trust ;o* more, especially when they ha e trou-les. 0n* they shoul* a oi* sin (e il -eha iour in their li es). 'his remin*s the author of the runners in a ra e. ,e are sure that the first 4hristian lea*ers *i* not appro e of those races. .t was at such e ents that the go ernment in Fome chose to +ill many 4hristians (see 1 4orinthians 1E632). 'he crow*s *ran+ too much wineB an* people were praying to false go*s. #or e@ample, they praye* to the go* of luc+, or to the go* of success. 3ut there was a lesson to learn from the attitude of the runners there. 'he runners acte* as if nothing else in life mattered, e@cept the race. 4hristians shoul* ha e a similar attitu*e6 only 4hrist matters to them. 'he runners too+ off the clothes that might cause them to run more slowly. .n the same manner, 4hristians shoul* a oi* all wrong an* e il -eha iour. .t is li+e a weight that will stop the progress of their relationship with ;o*. 'he runners continue* to run, e en if the race was long an* har*. 0n* 4hristians must continue to trust ;o*, e-en when they ha-e serious troubles. = -ast rowd encourage* the runners an* urge* them to run well. Sometimes so many clou*s fill the s+y that we cannot e en -egin to count them. 'hat -ecame a wor*<picture for a ery large crow*, so the author refers to a =clou* of witnesses>. %ost 3i-le teachers thin+ that these witnesses are the people in $e-rews chapter 11. 3ut . am not sure. 'hey are not here to encourage us now. $e-rews 1163? says that someone else witnesse* their trust in ;o*. 3ut it *oes not say who *i* this. So perhaps those witnesses are the angels, ;o*>s special ser ants from hea en ($e-rews 161A). 'hey are there to help us when we ha e trou-les (%ar+ 1613).

%oy in %esus
&#ebrews $*:*'
'he runners in a race must loo+ ahea*, towar*s the en* of their race. 0n* 4hristians must loo+ towar*s 9esus. .n other wor*s, they shoul* onstantly think about %esus. 0 4hristian>s relationship with ;o* -egins, an* en*s, with 9esus. .t is %esus who shows 4hristians how to trust ;o*. .t is %esus who ma*e it possi-le for 4hristians to trust ;o*. 9esus -egan their relationship with ;o*, an* he will complete it. .t is %esus who will ma+e their relationship with ;o* perfect ($e-rews 116A0). Christians must ontinue a ti-ely to trust (od during their troubles> 9esus *i* that too. $is *eath on the cross was a terri-le *eath. $e *ie* in a manner that -rought much shame (;alatians 3613). 3ut 9esus +new that his *eath woul* -ring a-out great Aoy in hea-en. .t woul* -ring great Goy to ;o* the #ather, -ecause his Son ha* o-eye* him completely. 0n* it woul* -ring great Goy to ;o*>s people too, -ecause ;o* woul* forgi e their e il *ee*s. 3ut when 4hristians suffer, they shoul* not Gust thin+ a-out 9esus> *eath. 'hey shoul* remem-er where %esus is now. $e sits in the place of greatest honour in hea en. 'here in hea en they will Goin him. 0n* there, they will share his Aoy> $e will gi e them honour too, -ecause they trust him ($e-rews 1161C).

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'hat Goy is for the future. 3ut many 4hristians ha e *escri-e* a sense of great Aoy now, e en while they were suffering. See, for e@ample, the 3oo+ of !hilippians, which !aul wrote in prison. !erhaps those 4hristians felt that Goy -ecause they were not thin+ing a-out their trou-les. 'hey were thin+ing a-out 9esus.

= Christian+s battle
&#ebrews $*:.'
.t is ery wrong to preten* that 4hristians will ha e no real *ifficulties in this worl*. Sometimes people *o gi e that impression when they urge someone to -ecome a 4hristian. 3ut it is ery wrong. ,hen a person -ecomes a 4hristian, they Aoin in a battle. .t is a -attle -etween ;o*, an* the e il forces that control this worl*. 0lthough we *o not see that war, it is real. 1t is the most important war that e,ists anywhere> 0n* we *o see its effects. #or clear e i*ence of that fight, we only ha e to thin+ a-out %esus+ life. 9esus was completely goo*, so there was no proper reason for anyone to oppose him. 3ut e-il people were onstantly opposing him> 0n* on many occasions, they trie* to +ill him (for e@ample, %ar+ 36CB :u+e A62?B 9ohn D61? an* %atthew 2C6A). Christians are in that same battle> So of course e-il for es oppose them. )f course they will ha-e problems and diffi ulties. 'hey ha e the pro-lems an* *ifficulties that e eryone suffers. 0n* in a**ition, they may ha e e@tra pro-lems an* *ifficulties -ecause of their relationship with ;o*. 3ut Christians do not need to be afraid of their *ifficulties. ;o* is stronger then the *e ilB an* he ma+es 4hristians strong *uring their trou-les, too (1 9ohn A6A). 0s they thin+ a-out 9esus, (od will gi-e them the ourage to stan* firm. 0s they trust him, he will gi-e them the power to go on (.saiah A0631). 'he -attle is not their -attle, but (od+s battle. 'hey are on ;o*>s si*e, so (od supports them> (o-o*y can o ercome ;o*. 0n* nobody will separate them from the lo-e of (od2 their father (Fomans 8631<3?).

!hen Christians die for their beliefs

&#ebrews $*:/'
Nobody from that parti ular hur h had died yet -ecause of their relationship with 4hrist. 'he statement is clear, -ut the fact may surprise us. %ost people thin+ that the original rea*ers of the 3oo+ of $e-rews li e* in %udea. 3ut 4hristians in 9u*ea were the first to *ie -ecause of their relationship with 4hrist (0cts D6C0B 0cts 1262). !erhaps 0cts 1161? e@plains this. 4hristians from 9u*ea esta-lishe* churches in many different pla es> So perhaps the original rea*ers of this -oo+ -elonge* to one of those churches. (o-o*y ha* *ie* yet, -ut these Christians ertainly had suffered. $e-rews 10632<3A e@plains how they suffere*. !eople ha* insulte* an* attac+e* them. 'hey ha* ta+en away the 4hristians> possessions. 'hey put some 4hristians in prison. 0n* $e-rews 1363 shows that some 4hristians were still in prison. ,e +now from history that many of the first Christians did die be ause of their beliefs. 'hat ha* not happene* in this particular town yet 1 -ut the 4hristians shoul* prepare themsel es. .t was li+ely that it woul* happen in their town too. !erhaps some of the original rea*ers of this -oo+ woul* *ie -ecause of their lo e for ;o*. 'hese things were happening e erywhere. .t was not li+ely that they woul* escape.

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'he author ha* shown them how to -eha e in such circumstances ($e-rews 1163E<38). :i+e ;o*>s people who suffere* -efore them, they too must trust (od. ;o* woul* help them to -e strong, an* he woul* gi e them the wor*s to say (%ar+ 13611). !erhaps e il people woul* +ill their -o*ies, -ut their spirits would go to li-e with (od in hea-en. 'here, they woul* ha e life that ne er en*s. 0n* the struggles, pro-lems an* *ifficulties of this life woul* -e o er.

!hy do Christians sufferB

&#ebrews $*:073'
'he author of $e-rews has -een e@plaining why 4hristians ha e trou-les an* *ifficulties in this worl*. 'hose trou-les are the result of the battle between (od and the e-il for es that rule this worl* ($e-rews 1263). 'hese trou-les *o not come from ;o*, -ecause ;o* ne er *oes anything e il. $owe er, ;o* uses them for his own purposes. 4hristians *o not suffer in ain, -ecause ;o* uses their trou-les an* *ifficulties to tea h them. .t was Solomon who originally ga e this a* ice, in !ro er-s 3611<12. $e was a wise +ing who wante* to teach his son to -e wise. Solomon saw that ;o* too is a father. .f a father lo es his son, he teaches that son. 0n* sometimes that inclu*es punishment. So, the son sometimes suffers be ause of his father+s lo-e for him. .n the same way, ;o*>s people sometimes suffer. 3ut that an be e-iden e that (od really does onsider them to be his hildren> $e is teaching them -ecause he lo es them. Sometimes 4hristians suffer after they ha-e done something wrong. ;o* allows this to happen -ecause he lo es his chil*ren. $e wants them to -e holy. $e wants to tea h them how they should beha-e> 'hen, in the future, they can *o the things that please him. 3ut sometimes 4hristians suffer although they did not deser-e it (1 !eter 2620). ;o* lo es them tooB he is tea hing them to be more like Christ (1 !eter 2621). "uring their trou-les, they learn to trust ;o* more. 0n* the Iualities in their li es that come from the $oly Spirit impro e 1 for e@ample, their patien e2 kindness and lo-e (;alatians E622<23B 2 !eter 16E<D).

#ow (od uses a Christian+s troubles

&#ebrews $*:5'
0t the time of the 3i-le, parents *i* not usually sen* their chil*ren to schools. .nstea*, parents onsidered that they themsel-es had a duty to tea h their own hildren> 'he father woul* teach his sons, an* they woul* learn to *o the father>s wor+. .f the father was *ea*, a-sent, or too ill to teach his sons, another male relati e woul* *o this. 0n* in a similar way, the mother woul* usually teach the *aughters. ,hen parents punishe* their chil*, they *i* it in order to tea h right beha-iour to that chil*. 0 parent shoul* not punish merely in or*er to e@press anger, -ut rather to teach. .f a chil* *i* not -eha e, it was the custom to hit that chil* with a stic+ (!ro er-s 2261E). 'he purpose of the punishment was to teach the chil* that he ha* *one something wrong. #e should know learly that his father did not appro-e of his a tions> .t was not always necessary for such a punishment to cause pain. 3ut it ha* to -e har* enough for the son to learn his lesson. 'hat lesson might sa e his life one *ay (!ro er-s 1?618). 0t the time of a punishment, the son may thin+ that the father *oes not lo e him. 3ut that is not true. Feally, a good father punishes his son be ause he lo-es him. 'he father punishes his son -ecause he wants to help him (!ro er-s 23613<1A). 'he author of $e-rews says that ;o* *eals with his people in the same manner. "uring their trou-les, it sometimes seems as if ;o* *oes not care a-out them. 3ut the truth is that (od still lo-es them> 0n* they shoul* -e prou* to -e his chil*ren. 'hey shoul* gla*ly learn the lessons that he teaches them (!ro er-s 1361).

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#ow Christians be ome the hildren of (od

&#ebrews $*:6'
,hen we call ;o* <our )ather+, we claim to -e his hildren. .n many mo*ern families, it has -ecome the custom to *eal with all chil*ren in the same manner. 3ut that *i* not happen in the ancient worl*. 'here were *ifferent types of sons, with *ifferent rights in the family. 0 *aughter recei e* her rights from her hus-an*>s family on marriage, so we shall not *iscuss *aughters here. 3ut let us thin+ a-out some types of sons, an* their relationship with ;o*>s family. 'he father>s first son was calle* the first7born, an* he was the most important son. )n his father>s *eath, the first<-orn -ecame hea* of the family. 0n* the first<-orn recei e* twice what his -rothers recei e*. .n ;o*>s family, %esus is calle* the first<-orn Son ($e-rews 16C). .n fact, he is calle* ;o*>s only Son (9ohn 361C). ,hen the first<-orn son was also the only son, he was e en more important. / erything that the father ha* woul* -ecome his. 'he author of $e-rews mentions another type of son6 the illegitimate son. 'hat means a son whose mother was not marrie* to the father. !eople consi*ere* that such a matter -rought great shame to the father. 'he father might *eny that the son was his. $e too+ no responsi-ility for his son, an* he refuse* to teach him. ;o* has no illegitimate sons. 1f someone is not a hild of (od2 then that person does not belong to (od+s family> 'hat person has no right to call ;o* his #ather. 'hat person has no relationship with ;o*. So, ;o* has only one Son, his first<-orn, an* no illegitimate sons. 'hat fact woul* seem to mean that no-o*y e@cept 9esus has a relationship with ;o*. 3ut the author of $e-rews insists that this is not so. $e writes that (od deals with Christians as sons> ;o* is teaching them all as a father teaches his sons. .n fact, there was another type of son in the ancient family. .t is the son whom the father adopts> 'hat was not an uncommon arrangement in the ancient worl*. ,hen a man a*opte* a -oy, that boy re ei-ed all the rights of a son> 'he -oy calle* the man =my father> an* the man calle* him =my son>. Ser ants an* sla es in the family ha* to *eal with that -oy as they *ealt with the man>s other sons. 'hose other sons ha* to accept the -oy as their -rother. 0n* the -oy recei e* the same rights as those -rothers *i* on the man>s *eath. Christians belie-e that (od has adopted them into his family (;alatians A6E<D). 'hey were not the sons of ;o* -efore thatB in fact, they ha* no relationship with ;o* (1 !eter 2610). 3ut ;o* chose to a*opt them into his family (/phesians 16E). 'hat *i* not happen -ecause of something that they *i*. .t was ;o*>s action that sa e* them. $e sent 9esus to *ie on their -ehalf, so that ;o* coul* forgi e their e il *ee*s. ;o* offere* them a relationship with him, an* they accepte* it. So ;o* ma*e them his sons. 'hat is why 9esus calls them his brothers ($e-rews 2611). 'hat is why they call ;o* =our #ather> (%atthew C6?B ;alatians A6C). .t is not Gust wor*s 1 it is the reality. They really are the hildren of (od (1 9ohn 361).

The meaning of (od as our )ather

&#ebrews $*:87$9'
;o* is a much -etter )ather than our fathers are on this earth. #or =fathers on this earth>, the author uses the phrase =fathers of our flesh>. =#lesh> means the human -o*y. 'he 3i-le often uses that wor* in or*er to e@press the i*ea that people are weak. 'he 3i-le consi*ers people wea+ -ecause they must *ie. )ur -o*ies are wea+ -ecause they cannot last in the gra e.

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0n* our fathers were weak. !erhaps they trie* to teach us, an* we respecte* them. !erhaps they wante* to teach us what is right. 3ut they coul* only teach what seemed right to them ($e-rews 12610). .n fact, the wor* =right> is not e en in that erse in the original language. 'hey taught us whate-er they wanted to teach us. 'hey punishe* us whene-er they wanted to punish us. !erhaps they trie* har*, -ut their -est efforts were wea+. 'he opposite of the flesh is the spirit. So ;o* is calle* =the #ather of spirits>. 0n* ;o* teaches our spirits to ma+e them strong, so that they will always li e (9ohn 361C). ,e respecte* our fathers on this earth, so certainly we shoul* respect ;o*. 3y their -est efforts, they coul* only teach us what seemed right to them. 3ut ;o* knows what is right. $e +nows when to teach us, an* he +nows when to punish us. 0ll his lessons will -enefit us. / en when we suffer, we *o not suffer without a proper purpose. ;o* e en uses our trou-les to teach us lessons that will -enefit us. ;o*>s purpose is to make us holy> $e wants us to belong to him ompletely> ,e are his sons an* *aughters -ut still we often *o wrong things. So it is ery important that we respect him as our #ather. 0n* it is ery important for us to learn the lessons that he teaches us.

The reward when we learn from (od

&#ebrews $*:$$'
'he author -egins $e-rews 12611 with the i*ea that (od is tea hing his hildren. 3ut the author *oes not en* there. :i+e in !salm 12C6E<C, he en*s with the rewar*, that is, the har-est. ,hen a father teaches his sons, sometimes he must punish them. 'he lessons may -e hard, an* the punishments may -e painful. 3ut there is a purpose for all of this. 'he father is teaching right -eha iour to his chil*ren. 0n* if they learn well, their father will -e please* with them. (od too is tea hing his hildren> 'hey inclu*e* the original rea*ers of the 3oo+ of $e-rews. ,e +now that they consi*ere* the author>s lessons hard ($e-rews E611). 'hey ha* to learn to trust ;o*, -ecause they woul* suffer much ($e-rews 1063CB $e-rews 126A). 'hat was not a pleasant ideaB we *o not li+e to suffer. .n the same way, it is not pleasant for a ery poor farmer to sow see*. 'hat see* is grain that he an* his family coul* eat. 3ecause he sows it, his chil*ren will -e hungry. 3ut unless he sows it, they will ha e no foo* whate er ne@t year. So he sows, an* perhaps he sows with tears. .t is *ifficult for him, -ut he must thin+ a-out the har est. .f his crops grow well, there will -e plenty of foo* for e eryone. 0n* that is his reward. 'here is a rewar* from the lessons that ;o* teaches us. (od wants us to de-elop in our 4hristian li es ($e-rews E61A). .f we *o, our li es will please him. ,e will -e li+e the soil that pro*uce* a goo* har est (%ar+ A620). 0n* the result of our li-es will be to gi-e honour to (od> 'hat is a truly worthwhile life. 0n* it is worth all the pain an* *ifficulty that we now suffer.

(od hanges li-es

&#ebrews $*:$*7$.'
$e-rews chapter 12 -egins with the wor*<picture of a ra e ($e-rews 1261). (ow the author returns to that same wor*<picture, -ut in an e@traor*inary manner. 'here is a pri@e to win 1 an* it is a great rewar*. .t is righteousness (2 'imothy A6D<8B $e-rews 12611). 'hat means that ;o* will *eclare us to -e righteous, in other wor*s, good2 right and holy. 0n* that is a won*erful honour which ;o* wants us all to recei e. So we shoul* not -e la@y. 0n* we shoul* not -e slow to learn ($e-rews E611B $e-rews C612). ;o* wants us to trust him for the rest of our li es, an* especially when we ha e pro-lems an* *ifficulties ($e-rews 1063E<3C). So the author urges us to -e li+e runners in a race. 0n* that is when his *escription -ecomes e@traor*inary.

12(

'he author *escri-es the runners. ,e e@pect to rea* a-out strong, healthy young men. 3ut these runners annot e-en walk" 'hey are too weak e en to lift their armsH Such runners cannot e en -egin the raceB they certainly cannot win itH ;o* *oes not want his people to -e li+e that. 'he author may -e using humour, -ut he has a ery serious message. $is rea*ers are much too weak in their relationship with ;o*. 3ut this is a ra e that e-ery Christian an win> / ery 4hristian can win the rewar* that ;o* will *eclare him or her righteous. 'here is no reason to lose hope. (od began his good work in their li-es2 and he is able to omplete it> .n fact, the author>s e@traor*inary wor*<picture is not new. $e is referring to .saiah chapter 3EB $e-rews 12612 refers especially to .saiah 3E63 an* .saiah 3E6C. 'hat chapter *escri-es the effects when ;o* acts to sa e his people. ,hen ;o* sa es his people, he hanges e-erything ompletely> #lowers grow in the *esert (.saiah 3E61). / en people who are weak and afraid be ome strong (.saiah 3E63<A). 3lin* people see, an* *eaf people hear (.saiah 3E6E). .n other wor*s, (od hanges his people+s li-es ompletely. 'hings that seeme* impossi-le for them, they can now *o. So people who coul* not wal+ can Gump (.saiah 3E6C). .saiah 3E68<10 also *escri-es a road for ;o*>s people to tra el along, as $e-rews 12613 *oes. .t is calle* =the holy roa*>. )nly people whom ;o* has sa e* can go on it. .t lea*s to ;o*>s house. 0n* Goy will fill the hearts an* min*s of all ;o*>s people. 'he author of $e-rews tells people who cannot wal+ to be strong. :i+e .saiah chapter 3E, he urges them to follow a holy life. 0 Gourney is a freIuent wor*<picture in the 3i-le for how people li e their li es. 'he author>s *escription of these people is also a wor*<picture. $e *oes not really mean that his rea*ers cannot wal+. $e means that their relationship with (od is too weak. 3ut he -elie es that (od an hange their situation. $e -elie es that ;o* changes e erything. :i+e all the first 4hristians, he ha* seen ;o* *o such things. .t was not merely a wor*<picture when ;o* cure* the man in 0cts 361<8. .t really happene*. That man2 who ould not walk2 be ame able to walk and to Aump" ;o* wante* to change the li es of the original rea*ers of $e-rews li+e that. 0n* he wants to hange our li-es like that2 too>

;ea e and holiness

&#ebrews $*:$/'
'he author of $e-rews is *escri-ing how 4hristians shoul* li e. $e mentions two Iualities that are especially important for them6 peace an* holiness. 'hey shoul* ha e pea e in their relationships with other people. 0n* they shoul* ha e holiness in their relationship with (od. ;ea e here means right relationships with other people. .t is a Iuality that e il people *o not ha e in their li es (.saiah E?68). 'hey *o not care a-out right relationships with other people, -ecause they *o not care a-out other people. 'hey care only a-out themsel es. ,hen they seem to -e frien*ly with someone, they *o it only for their own a* antage. 4hristians ha e a duty to lo-e other people> 9esus *escri-e* this rule as the secon* most important comman* that ;o* has gi en (%atthew 2263?). !aul repeats this a* ice in Fomans 12618. .t is true that some people will not accept +in*ness from a 4hristian. 3ut 4hristians shoul* always -e rea*y to offer it. #oliness is a won*erful wor*. .t means the nature of all that is (od+s> .t *escri-es ;o*>s perfect character (.saiah C63). 0n* it *escri-es the people who ha-e separated themsel-es to be his2 always> 'hey are his holy peopleB they -elong to him. 9esus sai* that the most important comman* is to lo-e (od (%atthew 2263D). ,e must lo e him with all our heart, min* an* spirit. 0 person who *oes this is holy. 'hat person -elongs to ;o*. 'his is something that all people can *o. !e lo-e (od2 so we in-ite him into our li-es> !e are not perfe t2 so we onfess our e-il deeds to him> =nd he makes us holy2 so that we belong to him>

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;o*>s people will see him in hea en. 0n* they will always -e his (Fe elation 226A). .t is ery won*erful to +now that one *ay we shall see (od (1 4orinthians 13612).

;eople who annot benefit from (od+s kindness

&#ebrews $*:$0'
$e-rews 1261E<1C mentions three groups of people who annot benefit from (od+s kindness> /ach person shoul* e@amine his own heart an* min* to ma+e sure that he *oes not -elong to these groups. The first gro!p is people who <fail+ to obtain (od+s kind gifts . 'he author use* the wor* for =fail> -efore in $e-rews A61. 'hen, the author ha* Gust *escri-e* the people whom %oses le* through the *esert ($e-rews 361C<1?). ;o* ha* promise* to gi e the country calle* 4anaan to those people. 3ut they faile* to complete their Gourney. 'hey all *ie* in the *esert, -efore they reache* 4anaan. 'hat happene* -ecause of their un-elief. .n other wor*s, they refused to belie-e (od, an* they refuse* to trust him. 'he same thing can happen to people to*ay. ;o* has ma*e promises in the 3i-le, an* they coul* -enefit from those promises. 3ut they refuse to -elie e ;o*, an* they refuse to trust him. 0n* for those reasons, they cannot -enefit from his promises. 'he author *escri-es the se%ond gro!p as a <bitter root+. 3y =-itter>, he means <poison+. $e is referring to "euteronomy 2?618. 'hat passage *escri-es people who are not loyal to (od> .n particular, it *escri-es people who want to ser e false go*s. :i+e a poisonous root in a fiel*, their wrong *esire is originally secret. 3ut a farmer must remo e any such roots as soon as they start to grow. )therwise, the poisonous plants will pro*uce see*s. 'hey will sprea* across the fiel* an* they will ruin the har est. .n the same way, someone who is not loyal to ;o* can cause trou-le for many people. $e can persua*e other people to ha e the same wrong attitu*es. 'he result can -e that none of them -enefit from ;o*>s +in*ness. The last gro!p is people who allow e-il desires to rule their li-esB we will *iscuss them in our ne@t stu*y.

#ow Esau sold his right to ha-e a relationship with (od

&#ebrews $*:$3'
/sau was the ol*er of .saac>s two sonsB his -rother was 9aco-. You can rea* how Esau lost his rights as the first son of 1saa in ;enesis 2E62?<3A. /sau was hungry, an* he *i* not care a-out his rights. 9aco- ha* foo*, an* strongly *esire* those rights. 'hat was how /sau sol* his rights for a single meal. .f those rights were property or money, then /sau woul* ha e Gust -een foolish. 3ut /sau was 0-raham>s gran*son an* .saac>s son. ;o* ha* ma*e promises to 0-raham an* .saac a-out the future of that family. 'hose promises coul* ha e -een for /sau>s -enefit 1 -ut he sol* them. So Esau sold his right to ha-e a relationship with (od> 'hat was a ery terri-le thing to *o. 0n* /sau *i* it -ecause he wante* foo*. $e allowe* his *esires to rule his life. 'he author compares /sau with a fornicator. 0 fornicator is someone who has wrong se@. Se@ is wrong when it is against ;o*>s law. .f a fornicator continues to *o that wrong -eha iour then, like Esau2 he allows his desires to rule his life>

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1 4orinthians C6?<10 is ery clear. 0 person who allows e il *esires to rule his life cannot enter hea en. 3ut many people who ha e *one these e il things will -e in hea en. 4hrist *ie* so that (od an forgi-e e-il people (Fomans E68). 3ut they must turn to him. .n other wor*s, they must confess their e il *ee*s to ;o*. 'hey must in ite him into their li es. 0n* with his help, they can stop their wrong -eha iour. 3ut if people refuse to do these things2 (od will not forgi-e them> :i+e /sau, they will lose their right to -enefit from ;o*>s promises.

!hen must people repentB

&#ebrews $*:$5'
/sau ha* not care* a-out ;o*>s promises to his family. 'he result was that his -rother %a ob took the benefit of those promises away from Esau> 'heir father .saac *eclare* that those promises were for 9aco-, not /sau. 0n* .saac was not spea+ing his own thoughts, -ut the wor* of ;o*. $e was acting in faith (acti e -elief an* trust in ;o*) 1 $e-rews 11620. $e-rews 1261D refers to ;enesis 2D63A. 0fter .saac ha* -lesse* 9aco- with those promises, Esau too wanted 1saa to bless him> 'o =repent> means to change your min*. /sau repente*B he ha* change* his min*. $e too wante* the -enefit of ;o*>s promises. 3ut his *ecision was too lateJ he ha* lost his opportunity. Today2 (od will forgi-e e-eryone who repents (0cts 2638<3?). 'hat is ;o*>s promise to people in our present age, an* it is his promise to you2 now> You shoul* confess your e il *ee*s to ;o*, an* you shoul* in ite him into your life. ;o* wants to change your life completely, -ut you must not delay your *ecision. 'hat is -ecause ;o*>s promise is for today ($e-rews 36D<1EB $e-rews A6C<D). ;o* is ery +in*, an* he may gi e you another opportunity to repent (2 !eter 36?). But he does not promise that> You cannot -e sure that you will -e ali e tomorrow (:u+e 1261C<21). .f you are ali e tomorrow, you may not want to repent then (/cclesiastes 1261). .t is a terri-le thing to lose your opportunity to repent. (od gi-es you the opportunity to repent now> You must not *elay (:u+e 1C61?<31).

= spe ial reason to be grateful to (od

&#ebrews $*:$6'
'hrough the whole 3oo+ of $e-rews, the author constantly urges 4hristians to ontinue to trust (od> 'hey shoul* stan* firm *uring their trou-les. 'hey shoul* *e elop an* -ecome mature in their relationship with ;o*. 0n* they shoul* *esire the closest possi-le relationship with him. 'he author has gi en many reasons why 4hristians shoul* *o these things. 0n* here, he a**s one more reason. 'hey shoul* -e grateful to ;o*, -ecause he has been so -ery kind to them> $e has not spo+en to them in a manner that ma*e them ery afrai*. $e has not cause* them to feel great fear of himself. .nstea*, with great lo-e2 he has in-ited them to ha e a relationship with him. $e has offere* them won*erful things. 'here is Goy without limit for them. 'hese facts shoul* cause 4hristians to lo e ;o* *eeply. 3ut he is still the same (od who spoke to ?oses. $is character has not change* since he spo+e his comman*s. $e still *eser es great honour, an* we must respect him. $e is the ;o* who ne er changes ($e-rews 1368B 9ames 161D). $e-rews 12618<21 refers to the occasion when ;o* spo+e his comman*s to .srael>s people. You can rea* a-out that e ent in /@o*us chapters 1? an* 20. .t happene* at the mountain calle* Sinai. ;o* came *own in a fireB smoke co ere* the mountain. 'he people stoo* roun* the mountainB (od did not allow them to go upon it. 'hey were ery afraid (/@o*us 20618).

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'hat was how ;o* *ealt with them then. $is purpose was that they shoul* +now the fear of (od> .f they felt the fear of ;o*, they woul* o-ey his comman*s (/@o*us 20620). ,e shoul* still feel fear of ;o*, -ut we should be grateful too> $e has ma*e it possi-le for us to ser e him in a manner that pleases him ($e-rews 12628). 3ecause of the *eath of 4hrist, we can ha e a right relationship with him ($e-rews ?61A).

!hen (od spoke his ommands

&#ebrews $*:$8'
'ra el writers ha e *escri-e* the desert alled Sinai as one of the Iuietest places on earth. !eople there can hear their own footsteps as they wal+ through the san*. 'hey can e en hear their own hearts -eat. 'here is nothing to *istur- the complete silence. 3ut on the *ay when ;o* ga e his comman*s to .srael, the people hear* the loudest sounds. #irst, they hear* the sound of a trumpet (/@o*us 1?61C), which -ecame e en lou*er (/@o*us 1?61?). 'he trumpet is a lou* musical instrument. .t was so lou* that city guar*s use* trumpets to soun* the alarm. 'heir trumpets ha* to -e lou* enough to wa+e the inha-itants of an entire city (/Je+iel 3362<CB (ehemiah A61?<20). The -oi e that made the people so afraid was ;o*>s oice. $e spo+e to *eclare his comman*s in /@o*us 2061<1D. 'hose ten comman*s show that (od+s standards are perfe t> / eryone is guilty when ;o* is our Gu*ge (Fomans 36?<20B 9ames 2610<11). (od is right when he punishes us for our e il *ee*s. 'hat was why the people were so afrai* to hear ;o*>s comman*s. So they urge* %oses that ;o* shoul* spea+ only to him (/@o*us 2061?). %oses woul* tell them what ;o* ha* sai*. 3ut it was too frightening for them to hear ;o*>s oice. 'he people were sure that they woul* *ie. 3ut now ;o* has spo+en to us by his Son ($e-rews 162). 0n* his words brought life2 not *eath (9ohn C6C3B 9ohn C6C8). $owe er, we must -elie e him an* we must trust him (9ohn C6C?). .f we in ite him into our li es, he will sa e us. 3ut if not, there will -e another terrible day when ;o* is our Gu*ge ($e-rews 1262E<2C). 0n* -ecause we ha e not o-eye* his comman*s, he will certainly punish us (Fe elation 20611<1E).

1t is a serious matter to approa h (od

&#ebrews $*:*9'
'he author of $e-rews has urge* 4hristians to ha e the closest possi-le relationship with ;o* ($e-rews 1061?<22). 3ut that is only possi-le for them be ause %esus died to sa-e them> 'hey ha e in ite* him into their li es, an* so they ha e -ecome his holy people (1 !eter 26?<10). ,ithout 9esus, they coul* not ha e such a close relationship with ;o*. &ntil ;o* has forgi en a person>s sins (e il *ee*s), that person annot ome near to (od> ,e see that when ;o* ga e his comman*s to .srael. 'hree *ays -efore, he announce* that he woul* come *own to the top of the mountain calle* Sinai. 'he people ha* to prepare for that e ent. 'hey campe* round the mountain, -ut they coul* not go onto it. / en their animals woul* *ie if they went there (/@o*us 1?612<13). Nobody should approa h (od2 be ause he is too holy and perfe t for them. 'he people ha* a duty to kill any person or animal that went on the mountain. .f they *i* not *o it, then (od himself would a t against that person (/@o*us 1?621<22). 0n unholy person 1 or e en an animal 1 must not approach the place where ;o* is present. 'he people consi*ere* these instructions terri-leB an* they were ery afrai*. .t is right to feel fear when ;o* is present. ,e must respect him. $e is holy an* perfect. ,e are all guilty when he is our Gu*ge.

133

3ut ;o* is ery +in*. $e has ma*e it possi-le for us to ha e a relationship with him. $e has *one this won*erful thing -y the -loo* of 9esus, that is, -y 9esus> *eath. 9esus> *eath gi es us a new an* li ing way to approach ;o* ($e-rews 10620). .n fact, %esus is the only way that we may approa h (od (9ohn 1A6C<D). ,e *o not nee* to -e afrai* when ;o* has forgi en us (9ohn 1A61B 9ohn 1A620<21).

?oses+ fear
&#ebrews $*:*$'
%oses spo+e these wor*s on the *ay when (od ga-e his ommands to .srael>s people (/@o*us chapter 20). %oses was ;o*>s principal ser ant, an* he was completely loyal to ;o* ($e-rews 36E). 3ut on that occasion, e en he felt great fear. 'he 3oo+ of /@o*us *oes not recor* these wor*s of %oses. 3ut this was the reaction of all the people when ;o* spo+e his comman*s (/@o*us 20618). %oses was among them then. ;o*>s comman*s were for %oses, as well as all the other people. %oses felt what they felt. :i+e them, he un*erstoo* that (od+s standards are perfe t. :i+e them, he +new that nobody an obey all (od+s ommands perfe tly. ,e *o not thin+ that, li+e them, %oses was worrie* -ecause of his own e il *ee*s. %oses truste* ;o* completely ($e-rews 1162A<2?). $e truste* ;o* to forgi e him. 0n* ;o* was please* with %oses (/@o*us 3361D). ;o* e en allowe* %oses to see him (/@o*us 33618 to /@o*us 3A6D). ?oses was worrie* -ecause ;o* ha* gi en him the responsi-ility to lea* .srael>s people (/@o*us 33612). %osesN tas+ was to esta-lish the relationship -etween ;o* an* .srael (/@o*us 32630). $e spo+e to ;o* on .srael>s -ehalf, an* he spo+e to .srael>s people on ;o*>s -ehalf. 3ut when %oses hear* ;o*>s comman*s, that tas+ seeme* impossi-le. $e +new the character of the people (/@o*us 3A6?). $e ha* hear* how perfect ;o*>s nature is. 0n* ?oses ould not see how it was e-en possible to establish a relationship between them and (od. 'hey woul* *ie if they came close to him. %oses coul* not *eal with this, -ut ;o* coul*. (od would li-e among his people2 but he would be separate from them> $e showe* %oses how to -uil* the holy tent calle* the ta-ernacle for this purpose (/@o*us chapter 2C). 'he people coul* not approach ;o*, -ut his priests coul* *o it on their -ehalf (/@o*us chapters 28 an* 2?). 0lso, there ha* to -e sa rifi es (:e iticus chapters 1 to D). .f the people e en approache* ;o*, they woul* *ie -ecause of their sins (e il *ee*s). 3ut ;o* wante* them to ser e him an* to pray to him. So ;o* accepte* the *eath of an animal instea* of their *eaths. 'hose animals were the sacrifices. 0n* -ecause of the sacrifices that priests offere* at ;o*>s ta-ernacle, the people coul* ha e a relationship with him. 'hat relationship was not perfect or complete, -ecause ;o* was separate from his people. 3ut ;o* has now esta-lishe* a new an* -etter relationship with his people. $e has *one this by the death of %esus. 0n* we shall rea* how won*erful it is in $e-rews 12622<2A.

The New %erusalem

&#ebrews $*:**'
.n $e-rews chapter 12, the author gi es two *escriptions of the place where ;o* is present. 0s in ;alatians A62A<2C, he contrasts two mountains6 Sinai an* the New %erusalem. 'he author *escri-e* Sinai in $e-rews 12618<21. )n that mountain, ;o* ga e his comman*s. 'he people were ery afrai*. 'hey un*erstoo* that his stan*ar*s are perfect. (o-o*y can achie e a right relationship with ;o* -y their own efforts. .t is a terri-le thing for an unholy person to -e near the place where ;o* is present. 3ut that is not the +in* of relationship that 4hristians ha e with ;o*. ;o* has forgi en their e il *ee*s, so they approach him as his chil*ren. 0n* ;o* recei es them with lo e.

13$

So in $e-rews 12622<2A, the author gi es a se ond des ription of the pla e where (od is present. .t is a -eautiful *escription of a won*erful place. 3ut this place is not for e eryone. .t is only for those people who ha-e in-ited (od into their li-es . 'hey ha e confesse* their e il *ee*s to ;o*, an* ;o* has forgi en them -ecause of 9esus> *eath. 'hey are ;o*>s chil*ren, not his enemies (/phesians 2612<13). 0n* ;o* has prepare* a won*erful home for them (9ohn 1A62B Fe elation 2161<A). 'his place has three names. #irstly, it is <the mountain alled Kion+. .n ancient times, the top of a mountain (or hill) was a goo* place to -uil* a city. 'he mountain ma*e the city safe an* strong against its enemies, so all ;o*>s people are safe here. Mion was the hill in 9erusalem where ;o*>s house calle* the temple stoo* (!salm 13A63). .t -ecame, as here, another name for 9erusalem (.saiah C261). Secon*ly, this place is the < ity of the (od who is always ali-e+. .t is a city, an* not Gust a -uil*ing, so there is room for all ;o*>s people there. /Je+iel wrote that the city woul* -e calle* -y ;o*>s name (/Je+iel A863E). .t is not merely a place that ;o* isite*, li+e Sinai. .t is the place where ;o* li es with his people (Fe elation 2163). 'hir*ly, it is %erusalem2 the ity of pea e. 3ut it is not the present city calle* 9erusalem, which -elongs to this earth (;alatians A62E<2C). .t is the (ew 9erusalem that 9ohn *escri-e* (Fe elation chapters 21 an* 22). .t -elongs to hea en, an* it will come from hea en (Fe elation 2162). 'hat won*erful city will always -e peaceful. 0n* there ;o*>s people will ha e their permanent home (Fe elation 226EB $e-rews 1161C)

Citi@ens of the New %erusalem

&#ebrews $*:*.'
$ere is a goo* reason why 4hristians can approach ;o*>s home without fear. ;o*>s home is a great city, an* they are iti@ens of that ity. .n that city, there is a Aoyful sa red holiday. 'he author *escri-e* the city in $e-rews 12622B there is a longer *escription in Fe elation chapters 21 an* 22. (e@t, the author *escri-es the inhabitants of the ity. $e has alrea*y mentione* the angels. 'hey are ;o*>s special ser ants, -ut, -y his comman*, they also ser e ;o*>s people ($e-rews 161A). 'here are a ast num-er of angels. $ere, the author calls ;o*>s people <the first7born+. Feally, that wor* means the el*est (first) son in a family. 'he first<-orn son ha* special rights in a family ($e-rews 1261C). 3ut here, all ;o*>s people are calle* =the first<-orn> -ecause all the citiJens in ;o*>s city ha e special rights. 0n* they ha e those rights -ecause of their relationship with ;o*, their #ather. (od is present there, an* he is their Audge. 0 Gu*ge *oes not merely punish e il people. 0 Gu*ge must also sa e (rescue) people from their e il enemies. 0n* this is what has happene* hereB ;o* has sa e* his people. 'hey are the people whose names (od has re orded in hea-en. 'here can -e no mista+e. ;o* +nows the people who are his ("aniel 1261B :u+e 10620B 9ohn 1061AB Fe elation 2162D). 'heir -o*ies may *ie, -ut their spirits will always li e. 'hey are not righteous (completely goo*) -ecause of their own wor+s, -ut -ecause ;o* has *eclare* them righteous (Fomans A61<8). $e ma+es them perfect ($e-rews 116A0). 'hese won*erful things happen only -ecause 9esus, ;o*>s Son, *ie* for them ($e-rews 1262A).

The blood of =bel and the blood of %esus

&#ebrews $*:*/'
You can rea* a-out the murder of =bel in ;enesis A63<10. $is -rother +ille* him, an* his -loo* poure* onto the groun*. You might e@pect that the -loo* of a holy man li+e 0-el ($e-rews 116A) woul* ma+e the groun* holy too. 3ut in fact, the opposite happene* ((um-ers 3E633). / en the blood of =bel spoilt the earth (;enesis A611<12).

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3ut the blood of %esus has a much -etter effect. 1t makes people holy ($e-rews ?61A). 3y it, 9esus has esta-lishe* the new co enant (agreement) -etween ;o* an* his people ($e-rews ?61E). 3ecause of it, they can approach ;o* with confi*ence ($e-rews 1061?). 9esus> -loo* ma+es them citiJens of the city that ;o* has prepare* ($e-rews 1161CB $e-rews 12622<2A). 'he author has *escri-e* the e ents when ;o* spo+e his comman*s at Sinai ($e-rews 12618<21). ,hen ;o* spea+s, his message is ery important. 0n* to*ay, (od speaks to us by the blood of %esus. .n other wor*s, there is a ery important message for us in the -loo* of 9esus. .t is only -y the -loo* of 9esus (in other wor*s, the *eath of 9esus) that ;o* can sa e us. %esus died so that we an ha-e a right relationship with (od> ,e must confess our e il *ee*s to ;o* an* we must in ite him into our li es. 'hen ;o* can forgi e us -ecause 9esus *ie* for us. 1f we negle t that message about %esus+ blood2 then (od will not sa-e us> ,e certainly will not a oi* the punishment for our e il *ee*s ($e-rews 263). 'he people in $e-rews 361E<18 refuse* to o-ey the oice of ;o* that they hear* at Sinai. 'hey coul* not escape their punishment. So we certainly shall not escape if we neglect ;o*>s message now. 3y the e i*ence of the -loo* of 9esus, ;o* warns us from hea en.

(od warns us2 too

&#ebrews $*:*0'
You must -e careful, -ecause (od has warned us too. ,hen he warne* the people at the mountain calle* Sinai, he *i* it in a ery powerful manner. 'here was fire, *ar+ness an* win* ($e-rews 12618). 'he whole mountain shoo+ (/@o*us 1?618). 'hey all hear* ;o*>s oice when he *eclare* his comman*s ($e-rews 1261?B /@o*us 2061<1?). 'hey were ery afrai*, -ecause his stan*ar*s are perfect. $is perfect laws pro e* that they were all guilty in ;o*>s opinion. 'hose people shoul* ha e realise* that only (od ould sa-e them. 'he only proper reaction was to belie-e and to trust (od. 3ut instea*, although they ha* hear* ;o*>s oice, they refuse* to -elie e him ($e-rews 36D<11). 'he result of their un-elief was that they coul* not -enefit from his promises ($e-rews 361?). ;o* has chosen a particular time when we must trust him. That time is today ($e-rews A6D). 0n* he has warne* us, -y the -loo* of 9esus ($e-rews 1262A). 3ecause of our e il *ee*s, we all *eser e ;o*>s punishment (Fomans C623). 3ut %esus died to suffer our punishment2 if we will in-ite him into our li-es (.saiah E36CB $e-rews ?61A). So we too shoul* realise that only (od an sa-e us. #or us too, the only proper reaction is to belie-e and to trust (od. ,e *i* not hear his oice when he *eclare* his comman*s on earth. 3ut his message omes to us from hea-en, where 4hrist sits on the right si*e of ;o* the #ather ($e-rews 163). 0n* the message is this. Christ has ompleted his work so that (od an forgi-e our sins (e il *ee*s) 1 $e-rews ?62C. ,hen he returns, he will rescue his people. 'hey are the people who eagerly wait for his return. 3ut people who refuse to belie-e him cannot escape the Gu*gement an* punishment for their sins ($e-rews ?62D<28B $e-rews 263).

(od+s -oi e shakes the hea-ens and the earth

&#ebrews $*:*3'
The -oi e of (od shoo+ the earth when he *eclare* his comman*s on the mountain calle* Sinai. /@o*us 1?618 recor*s that the whole mountain shoo+. 'hat is the effect of ;o*>s oice on this worl*. $is wor*s are powerful (!salm 2?63<?). 'hey show that he has authority o er this earth. ,hen he sha+es the earth, he ends the power of kings and rulers an* their armies ($aggai 2621<22). 3y his powerful wor*, he establishes the rule of his Son ($aggai 26DB !salm 26A<11B !salm 11061<C).

13&

;o*>s oice shoo+ the earth at Sinai to show that he has authority o-er people. 'here, he *eclare* comman*s that all people must o-ey always (/@o*us 2061<1DB %atthew E618<1?). ;o* has promise* that in the future, he will sha+e -oth hea en an* earth. 'hat promise is in $aggai 26C<D an* $aggai 2621<22. $e will sha+e the earth to destroy the power of e-il kings and rulers who now ha e authority on earth. $e will sha+e hea en to destroy the power of the e-il spirits that control those rulers (/phesians 262B .saiah 2A621<22). ,hen ;o* *oes this, many terrible e-ents must happen, -oth in the s+y an* on earth. 'he 3oo+ of Fe elation *escri-es those e ents. 'here are shorter *escriptions in .saiah chapter 2A an* %ar+ chapter 13. 'he purpose of all these e ents is 4hrist>s return to this worl* (%ar+ 1362C). 0lthough these e ents will -e terri-le, Christ+s return is good news> 'hat is why the author of $e-rews calls this6 ;o*>s <promise+. ;o* will *efeat the e il forces that ha e -een so cruel to his people ($e-rews 1613). 4hrist will rule -oth hea en an* earth as +ing. 0n* his rule will -e completely goo* an* right ($e-rews 168<?).

The authority of (od

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.n $e-rews 1262C, the author referre* to $aggai 26C. $ere, he repeats some wor*s from that passage to show that it *escri-es a future e ent. .n the past, ;o* has sha+en the earth. .n other wor*s, he has shown his authority o er it. #or e@ample, he has stoppe* the rule of some e il +ings. $owe er, (od has not yet shown his omplete authority o-er the earth. $e still allows e il forces to ha e some power. 3ut, at that future time, ;o* will show that he has complete authority o er e erything. .n fact, he will remo e e erything that has a temporary nature. )nly those things that really are permanent will remain. So, the e-il systems in this worl* will en*. 'hose inclu*e its tra*e an* its money (Fe elation chapter 18). 'ra*e an* money are not e il themsel es, -ut people *o many e il things -ecause of the lo e of money (1 'imothy C610). 0lso, the e-il go-ernments in this worl* will lose their power (Fe elation 1D612<1A an* Fe elation 1?61?<21). 'hey ha e -een ery cruel to ;o*>s people. 3ut their rule must en*, -ecause it opposes the rule of 4hrist. 0n* the de-il and all e-il spirits will lose their power, too (Fe elation 2061<3 an* Fe elation 206D< 10). / en *eath will lose its power (1 4orinthians 1E6E0<ED). .n the en*, e en hea-en and earth will not last (2 !eter 36DB 2 !eter 3610<12). / en they are Gust temporary. 3ut ;o*>s rule is without en*. ;o* will create a new hea-en and a new earth where his people will li e. 0n* there, e erything will -e goo* an* right (2 !eter 3613B Fe elation 2161<AB $e-rews 12622<2A).

(od+s people lo-e to ser-e him

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;o* has *one won*erful things for us in the past. #e sent his Son, 9esus, to suffer the punishment for our sins (e il *ee*s). #e has forgi-en us if we ha e in ite* him into our li es. 0n* he has ma*e it possi-le for us to ha e a lose relationship with him ($e-rews 1061?<22). ;o*>s relationship with his people is so close that he is a*opting them as his sons an* *aughters ($e-rews 126E<D). 0n* ;o*>s promises for the future are e en more won*erful. ,e ha e rea* a-out those promises in $e-rews 12622<2A. (od will end the power of the e-il for es that control this worl* ($e-rews 1262C). #e will rule with his people ($e-rews 26C<8). 0n* his perfect rule will ne er en*.

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$ere, the author of $e-rews -egins to *iscuss our rea tion to these won*erful things. #irstly, he says that we shoul* gi e than+s to ;o*. )ur attitu*e is more important than our wor*s are. )f course we shoul* praise ;o*. 3ut it is e en more important for us to -e grateful to him. .f we are grateful to ;o*, then we will want to ser-e him. .t is a great honour to *o ;o*>s wor+. 0n* what we *o will please him. 'hat is the real meaning of worship6 to live in a manner that pleases God (9ames 162D). !eople felt great fear when ;o* *eclare* his comman*s ($e-rews 12618<21). ;o* is ery greatB of course we must respect him. 3ut we *o not ha e to feel the same +in* of fear as people who *o not want to o-ey him. (od+s people lo-e to obey himB his law is in their hearts ($e-rews 8610). So they are careful to respect ;o* an* they ha e a serious attitu*e towar*s him. 'hey are hum-le towar*s ;o*, their #ather.

(od is like a burning fire

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'hese wor*s were originally %oses> wor*sB you will fin* them in "euteronomy A62A. 'here, %oses warne* that ;o*>s people must ser e ;o* alone. 'hey must not pray to images, an* they must not ser e false go*s. (od is a Aealous (od> .n other wor*s, he wants his people to -elong only to him. =9ealous> means to desire something in a very intense &strong' manner. So fire is a powerful word7pi ture for (od+s attitude here (see "euteronomy 32621<22). #ire -urns in such an intense manner that nothing can control it. 'hat is li+e ;o*>s *esire for his people. $e ery much wants them to respect him an* to -e completely loyal to him. #ire sometimes *escri-es punishment in the 3i-le ($e-rews 1062D)B -ut that is not always so. ,hen ;o* spo+e to %oses on the mountain calle* Sinai, his glory (greatness) appeared as a fire (/@o*us 2A61D). ,hen .srael>s people tra elle* through the *esert, ;o*>s fire ga e them light at night (/@o*us A0638). That fire showed (od+s lo-e for .srael. Song of Solomon 86C *escri-es lo e as a fire. 'he i*eas of love an* p!nishment may seem opposites, -ut that is not really so. 3ecause ;o* lo es his people, he punishes their cruel enemies. !e must make sure that we belong to (od+s people2 and not to his enemies> #ire is much more powerful than us, so we cannot really control it. 'he same fire that coo+s our foo* can *estroy our houses. 'he same fire that warms us can +ill us. ;o*, of course, is much more powerful than anyone or anything else. 3ut we an know whether we are his friends or his enemies. ,e can +now his lo e. ,e can -e sure that he is using his great power to *efen* his people. 0n* for that reason, we must respect him.

#ebrews hapter $.
Christian lo-e
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4hristians shoul* lo e each other. ;o* is their #ather, so all 4hristians are really -rothers an* sisters in the same family ($e-rews 126EB $e-rews 361). 0n* brothers and sisters should look after ea h other. .n its original ;ree+ language, there are Gust three words in this sentence. 'he author *i* not thin+ that he nee*e* to write much a-out 4hristian lo e. $e +new that his rea*ers really *i* lo e each other ($e-rews C610). So he *i* not nee* to gi e long e@planations a-out lo e, as we rea* in the 3oo+ of 1 9ohn. 3ut the author still mentione* the su-Gect. .t is always goo* to encourage people who are *oing the right things.

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,e show lo e not -y emotions, -ut -y pra ti al a tion. 'he original rea*ers of this -oo+ showe* their lo e when they ser e* other people ($e-rews C610). ,e can help people whom, perhaps, we *o not li+e. 9esus taught that we shoul* lo e our enemies, not Gust our frien*s (%atthew E6A3<AC). 'he most important comman* is to lo-e (odB the secon* is to lo-e other people (%atthew 2263D< 3?). ;o* ga e that comman* in :e iticus chapter 1?. :e iticus 1?618 says that we must lo e our relati es an* people from our own country. :e iticus 1?63A says that we must lo e foreigners an* strangers, too. .n the same way, the author of $e-rews uses two special -ut similar wor*s for lo e here. .n $e-rews 1361, the wor* is (HI)*DE)(HI*. 'hat wor* means love for a brother. .n $e-rews 1362, the wor* is (HI)+,E-I*. 'hat wor* means love for strangers. Christians should not Aust lo-e other ChristiansJ they should lo-e all people>

Strangers and angels

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(ear the -eginning of his -oo+, the author of $e-rews tol* us that angels ser e ;o*>s people ($e-rews 161A). (ow, near the en*, he tells us that sometimes the opposite can -e true. Sometimes (od+s people ha-e ser-ed angels> 'hey ha e -een guests in our homes. )r, they ha e share* our foo*. 3ut we ha e not +nown who they really were. ,e were simply carrying out our *uty, as 4hristians, to lo e strangers. 'he fact astonishes us. ,e consi*er it a great honour when an important person is our guest. ,e prepare our home especially for the isit. ,e ser e our -est foo* an* we use our -est plates. =ngels are especially important. 'hey are ;o*>s special ser ants, who -ring messages from hea en. #or that reason, they *eser e great honour. 'he author mentions this to show that Christians should be kind to strangers. 0n* that is especially so if a stranger nee*s foo*, or a place to stay. .f an angel isite*, he might seem to -e a stranger. 0n* a 4hristian woul* not want to sen* that isitor away. So, 4hristians shoul* always -e rea*y to help strangers. =braham -elie e* that he shoul* loo+ after strangers. $e urge* them to stay for a meal, an* he pro i*e* water for them to wash (;enesis 1861<1E). :ot also loo+e* after strangers. $e urge* them to stay in his home, an* he protecte* them (;enesis 1?61<1D). Samson+s parents wante* to pro i*e a meal for a stranger (9u*ges 1361E<1C). 3ut on each of these occasions, the -isitors were really angels. ,e *o not +now whether that happene* to the first 4hristians, too. 3ut we *o +now that sometimes, angels -isited them (0cts 1063B 0cts 126E<11).

Bind us together2 :ord

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%y 3i-le tells me to =remem-er> the prisoners, an* that is a fair translation. 3ut, of course, the author *i* not inten* his rea*ers merely to thin+ a-out them. 0n* the prisoners *i* not only want people to isit them for frien*ship. 'hey nee*e* foo*, warm clothes (2 'imothy A613), an* perhaps me*icine. 'hey nee*e* people to loo+ after their families while they were in prison. 4hristians help all people, whether they are 4hristians or not. 3ut, here an* in $e-rews 1063A, the meaning is especially Christian prisoners who *i* not *eser e any punishment. 'hey were in prison -ecause their enemies ha* accuse* them unfairly. Feally, those 4hristians were suffering -ecause they truste* ;o*, an* for no other reason.

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'here is a popular 4hristian song calle* =3in* us together, :or*.> .t is a prayer that the :or* (;o*) will Aoin Christians by means of lo-e. 'o =-in*> means to attach people or things together. .n prison, the guar*s woul* -in* chains to the prisoners> feet so that they coul* not escape. .n 0cts 126C, the guar*s attache* !eter to two sol*iers in this manner. 3ut more usually, they attache* a prisoner to other prisoners. 'he author of $e-rews uses that i*ea as a wor*<picture. 'here is a link between the Christians who are in prison and the other Christians. 0 person woul* loo+ after his relati es if they were in prison. 4hristians are sons an* *aughters of ;o*, so they shoul* -eha e li+e -rothers an* sisters. .t is as if a hain Goins the free 4hristians to those in prison. "uring our li es on earth, we all sometimes suffer. 'hat is Gust part of the nature of the human -o*y. So we should help Christians who suffer -ecause of their relationship with 4hrist. )ur li es are li+e theirs. 0n* their enemies may, in the future, -e cruel to us, too.

!hat the Bible says about se, and marriage

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.t is right an* goo* for men an* women to marry. .t is wrong an* e il for them to carry out se@ acts that are against ;o*>s law. ?arriage is something that (od himself has established (;enesis 2621<2A). .t is not merely a law that go ernments ha e ma*e. .ts origin is not merely human. ;o* *i* it for a purpose. $e wante* to pro i*e a companion for the man he ha* create* (;enesis 2618). 'hen, they coul* loo+ after each other an*, together, they coul* -ring up their chil*ren well (4olossians 3618<20B !ro er-s C620). 3ut it is possible to use something that (od has pro-ided in a wrong manner> .t is possi-le for us to use our -o*ies to satisfy our own e il *esires (1 4orinthians C612<1C). Such -eha iour is foolish an* *angerous (!ro er-s C623<3E). $owe er, ;o* is ery +in*. #e desires to forgi-e e en people who ha e *one many wrong an* e il *ee*s (:u+e D63C<E0). 9esus *ie* to suffer the punishment that all people *eser e (Fomans C623B $e-rews ?628). !e should onfess our e-il deeds to (od> $e forgi es us when we in ite him into our li es. (ot e ery-o*y has the opportunity to marry. !aul was not marrie*, -ut most of the first 4hristian lea*ers were marrie* (1 4orinthians ?6E). 0n* not e ery marriage is a goo* marriage. .n a goo* marriage, the hus-an* an* wife ha e chosen to lo e each other. 'hey loo+ after each other carefully6 -ecause they ha e gi en themsel es to each other completely. 'hat relationship helps us to un*erstan* the relationship -etween ;o* an* his people, or -etween 4hrist an* 4hristians. See /phesians E622<33 an* the Song of Solomon.

Trust (od2 not your money

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'he author of $e-rews li+e* to ontrast similar words as he wrote in the ;ree+ language. 'eachers often *o that -ecause it can help people to remem-er the lesson. .n $e-rews 1361<2, the author contraste* wor*s that mean =lo e for a -rother> an* =lo e for strangers>. (ow in $e-rews 136E, he uses another similar wor* that contrasts with them -oth. .t means <without lo-e for money+> .n 1 'imothy C610, !aul warne* 'imothy a-out the lo e of money. $e e@plaine* that it auses all kinds of e-il beha-iour. !aul>s a* ice in 1 'imothy C63<10, an* his statement in !hilippians A610< 13, e@plain $e-rews 136E well. 4hristians shoul* -e content, whether they are rich or poor. 'hey shoul* lo e ;o*, an* not money. 0s 9esus sai*, it is impossi-le for both (od and money to rule a person>s life at the same time (%atthew C62A).

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4hristians *o not nee* to worry a-out money -ecause they trust ;o*. #e will pro-ide for them (%atthew C62E<3A). 0s e i*ence of that fact, the author refers to %oses> wor*s in "euteronomy 316C. %oses originally spo+e those wor*s to .srael>s people -efore they entere* 4anaan. 'hey shoul* not -e afrai* of their enemies, be ause (od was with them> $e woul* not lea e them. %oses was ;o*>s loyal ser ant ($e-rews 36E), an* a ser ant has authority to spea+ on -ehalf of his master. So really, %oses was *eclaring ;o*>s wor*s to his people. ;o*>s people ha e no reason to -e afrai* -ecause (od is with them. 0n* when they ha e trou-les, he will not lea-e them.

!hy Christians an be onfident

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(od is with ea h one of his people ($e-rews 136E), an* that is a won*erful promise. $e will certainly not lea e the person who -elongs to him. $e will certainly not *isappoint that person. ;o* is our guide, to lea* usB an* he is our guard, to *efen* us (!salm 121). $e loo+s after his people in e ery situation (!salm ?1). $e *esires to help them each *ay, li+e someone who ta+es care of sheep (!salm 23). 'hese facts cause ;o*>s people to -e onfident and Aoyful, e en while they suffer trou-les ($a-a++u+ 361D<18B 0cts 1C62EB !hilippians 1613<18). 'hey are not, of course, gla* -ecause of their trou-les. 'hey are gla* -ecause of their relationship with ;o*. 0ll their trou-les seem unimportant when they thin+ a-out ;o*>s goo*ness to them (!hilippians 368). 'he author uses wor*s from !salm 1186C<D to e@press our reaction to ;o*>s promise to -e with us. !e boldly de lare that (od is with us. 3ecause of that, we are not afraid, whate er our trou-les may -e. (othing can separate us from ;o*>s lo e. (o enemy an* no trou-le can *estroy the relationship that ;o* has gi en us -y the *eath of 4hrist (Fomans 863E<3?). 'he erse as+s 1 an* perhaps we as+, too 1 ./hat %an people do to me01 4learly, there are many things that our enemies can *o. 'hey can ta+e away our possessions ($e-rews 1063A). 'hey can force us to lea e our homes (0cts 861B $e-rews 11638). 'hey can +ill our -o*ies ($e-rews 1163C< 3DB $e-rews 126A). 3ut they annot do anything that really matters. 'hey cannot separate us from ;o*, who lo es us. 'hey cannot ta+e away our home in the (ew 9erusalem ($e-rews 12622B $e-rews 1361A). 0n* they cannot +ill our spirits, which will always -e safe with ;o* ($e-rews 12623).

(reat Christian leaders

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'he author has urge* his rea*ers to imitate those people who ha-e faith (acti e -elief an* trust in ;o*) 1 $e-rews C612. 0n* he has gi en many e@amples from the 3i-le ($e-rews chapter 11). 3ut people with faith *o not Gust -elong to past centuries. 0ll 4hristians, an* especially their lea*ers, shoul* li e -y faith. So Christians an learn mu h from the way their leaders ha-e remained loyal to (od> 'hey truste* ;o* through their li es, an* they were still trusting ;o* at their *eaths. .n the first 4hristian churches, many people wante* to -e lea*ers. 3ut they *i* not all want to teach (od+s word, that is, the Bible (1 'imothy 163<DB 9ames 361). )ften, those people only wante* to impress other people with their opinions. 0n* often, their li es showe* that they were not really loyal to ;o* (Fomans 261D<23B 1 'imothy C63<E). So the best Christian leaders tea h (od+s wordJ and they li-e by faith> !erhaps their speeches *o not impress peopleB an* perhaps other people *o not consi*er them important. Some goo* 4hristian lea*ers only ha e a few mem-ers in their churches. 0n* there are some goo* 4hristian lea*ers who ha e many trou-les in their own li es.

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%ost people in this worl* woul* not want to imitate such lea*ers. 3ut they are the lea*ers that the author of $e-rews urges 4hristians to imitate. Those leaders ontinued to trust (od2 e-en when their troubles were great> 'hey were constantly loyal to ;o*. 'hey -elie e* the 3i-le, an* they taught its message. 0n* their relationship with (od remained strong2 e-en when their bodies were weak>

%esus Christ is always (od

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.n the worl* an* in our churches, many things change. #ashions change. !opular opinions change. (ew lea*ers replace the ol* ones. 0n* sometimes people ha e new -eliefs a-out ;o*. 3ut (od is still the same> #e ne-er hanges> $e-rews 1368 teaches ery clearly that %esus is (od> $e is the same (od who, in the -eginning, create* the hea ens an* the earth (9ohn 161<3). $e is the same (od whom 0-raham +new (9ohn 86E8). $e is the same (od whom %oses ser e* ($e-rews 1162CB $e-rews 36E<C). 'he author of $e-rews has taught this lesson -efore, in $e-rews 1610<12. $e-rews 168 shows that that passage is a-out %esus Christ2 (od+s Son> $e is ;o*, e en as ;o* the #ather an* the $oly Spirit are ;o*. 'hey are not three ;o*s, -ut one ;o*, who is #ather, Son, an* $oly Spirit. So to*ay %esus Christ2 who is the (od of =braham and ?oses2 an be our (od too . $is hara ter has not change*. $e *escri-e* himself to %oses in /@o*us 3A6C<D, an* that *escription is still true to*ay. $is promises ha e not change*. (ot e en one of his wor*s will *isappear until all his plans are complete (%atthew E618). $is attitudes ha e not change*. $e is still the ;o* who must punish us for our sin (e il *ee*s). 3ut he is also the ;o* who *esires ery much to forgi e people. 0n* that is why, on the cross, he himself suffere* the punishment for our sins ($e-rews ?628). %esus will always be the same (od> .n the future, he will rule, an* e eryone will recognise his authority (!hilippians 26?<11). !eople will not -e a-le to choose what they want to -elie e then. 3ut to*ay, we *o ha e a choice. !e an hoose whether or not to in-ite him into our li-es2 to -e our ;o* always.

New ideas about religion

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Strange an* *ifferent i*eas a-out religion ha e -ecome popular again. !eople li+e to hear someone whose i*eas e@cite their imagination. 3ut %esus Christ is the same yesterday2 today and always ($e-rews 1368). 0n* his good news will ne-er hange (;alatians 16C<?). The first Christian leaders +new this pro-lem well. 'hat is why they constantly referre* to the )l* 'estament (the first part of the 3i-le). 'hey wante* to pro e that they really were teaching ;o*>s wor*. "uring their li es, ;o* was *oing things that he ha* promise* to *o long -efore. So their message was not *ifferent or strange. 1t was the same message that (od had always de lared to his people. 'he pro-lem was that, e en in the first 4hristian churches, some people were already tea hing strange and different messages. 0n* often, they too sai* that their i*eas came from the )l* 'estament. 3ut they were not teaching people to -elie e an* to trust in 9esus. 'hey were not teaching people that only ;o*>s grace (lo e an* +in*ness) can sa e them -y the *eath of 9esus. .nstea*, they taught people to o-ey rules2 ustoms and traditions. 0n* they taught that people coul* sa e themsel es -y that metho*. 'hat is why those i*eas were strange an* *ifferent. 0n* they were also wrong2 foolish2 and dangerous.

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'hose wrong teachers often emphasise* laws a-out foods. 'he )l* 'estament contains many rules a-out foo*s. 'he purpose of those rules was to teach people to thin+ a-out their relationship with ;o* constantly. So there were rules for all of .srael>s people. 0n* there were special rules for the priests when they ate holy foo* from the sacrifices (the gifts that they offere* to ;o*). 3ut Christians ha-e re ei-ed something that is e-en more holy . 'hey ha e -enefite* from the death of %esus, ;o*>s perfect sacrifice. 0n* for that reason, they must not follow the strange an* *ifferent i*eas that people may try to teach them.

=n altar for Christians

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The altar was the place where .srael>s priests offere* gifts to ;o*. 0 fire -urne* there continuously, an* the smo+e rose towar*s ;o* in hea en. 3efore the priests -urne* those gifts, ;o* tol* them to ta+e certain parts for themsel es (:e iticus D628<3C). 'hose parts were still holy, -ut they were for the priests an* their families to eat (:e iticus 22610<13). So, the priests were sharing a meal with ;o*. 'hat meal was e-iden e of the relationship -etween the priests, .srael, an* ;o*. (od had pro-ided that meal for his priests from his altar> 0s we ha e seen elsewhere in the 3oo+ of $e-rews, those arrangements were temporary. ;o* use* them to teach people a-out the *eath of 4hrist. So, in $e-rews 13610, the altar is a wor*< picture for 4hrist>s *eath. .n other wor*s, (od pro-ides for his people by means of Christ+s death> ;o* gi es his people a relationship with him -y means of 4hrist>s *eath. #oo* can gi e strength to a person>s -o*y, -ut 4hrist>s *eath gi es life to a person>s spirit ($e-rews 136?). 'hat is what 4hrist meant -y his strange wor*s in 9ohn C6E3<E8. $e tol* people to eat his -o*y an* to *rin+ his -loo*. $e *i* not mean that they woul* actually *o that. $e meant that their spirits would re ei-e strength and life by his death. 3ecause of his *eath, ;o* coul* forgi e them. 0n* so ;o* woul* gi e them life that lasts always. 'hat is also the meaning of the ceremony calle* ommunion, where 4hristians share -rea* an* wine. 4hrist taught that the -rea* an* wine mean his body and blood (%ar+ 1A621<2A). )f course, that ceremony *oes not -enefit anyone who is not really trusting 4hrist to sa e them. 3ut at communion, each person has the opportunity to de lare that Christ+s death was for them. 'he ceremony cannot sa e them, an* they cannot sa e themsel es. 3ut 4hrist ga e his life so that they coul* recei e life in their spirits. 0n* that life will ne er en* (9ohn 361C).

The perfe t sin offering

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:e iticus chapters 1 to D contain rules for E *ifferent types of offerings. 'hese offerings were gifts that the priests offere* -y fire to ;o*. )ne of them was the <offering be ause of sin+. $ere, =sin> means wrong or e il *ee*s. &sually, when people ga e an offering -ecause of sin, the priests ate the meat (:e iticus C62A<2C). 3ut on some ery important occasions, ;o* *i* not allow this (:e iticus C630). 'hey inclu*e* an offering -ecause of the sin of the whole nation (:e iticus A613<21). 0n* they also inclu*e* an offering -ecause of the chief priest>s own sin (:e iticus A61<12). )n these occasions, the priest brought the blood of the offering inside (od+s house. #or that reason, these offerings were especially holy. So ;o* tol* the priests that they must -urn the complete animal, inclu*ing its meat. 3ut they coul* not -urn it in the usual place, that is, in front of ;o*>s house. .nstea*, they took it outside the amp, an* they -urne* it there. 'he most important offerings of this type were on the 4ay of =tonement. ('hat means, the *ay when ;o* forgi es his people>s sin 1 :e iticus chapter 1C.) )n that *ay, the chief priest *i* not Gust ta+e the -loo* into ;o*>s house, -ut into its most holy pla e. Someone else too+ the rest of those animals outsi*e the camp to -urn them (:e iticus 1C62D).

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,hen 9esus *ie*, he took his own blood into the real most holy pla e2 in hea-en ($e-rews ?622<2C). $is *eath was the perfe t offering be ause of sin ($e-rews 10611<12). 3y his *eath, (od an forgi-e all our sins ($e-rews 1061A). &nli+e the offerings, 9esus> *eath *i* not happen insi*e the walls that surroun*e* ;o*>s house in 9erusalem. $e suffere* in a place that was outside the ity+s gates (9ohn 1?61D). 3ut ;o* ha* esta-lishe* a secon* place, outside the amp2 where the priests -urne* the offerings -ecause of sin. So, li+e those offerings, 9esus offere* his own -o*y outside the ity> ;o*>s law sai* that it ha* to happen there. 0n* %esus obeyed (od+s law perfectly> 'hat was necessary -ecause his *eath is the perfe%t offering for all our sin.

Christ+s shame
&#ebrews $.:$*'
9esus *ie* in a place calle* ;olgotha or 4al ary. .t was near to the city calle* 9erusalem, -ut outsi*e the city walls. 'hat was the usual place where sol*iers +ille* criminals to punish them for their e il *ee*s. %esus died on a ross in the same manner that riminals usually died> .t was a painful way to +ill someone. 0nyone who *ie* in that manner suffere* much. 'he sol*iers ha* chosen these arrangements in order to bring shame upon the person that they +ille*. !eople who passe* in an* out of the city woul* laugh at the *ying man. .t is awful, of course, for anyone to suffer a cruel *eath. 0n* people consi*er it especially -a* when it happens in pu-lic. 3ut the manner of this *eath seeme* e en worse for anyone who +new ;o*>s law. 3ecause the *ea* man>s -o*y hung from a tree, (od+s law de lared the death to be espe ially terrible ("euteronomy 21623). 'he manner of the *eath showe* that (od was against that person (4ompare 2 Samuel 186?<1E an* 2 Samuel 1?61<A). 'hat was how 9esus suffere*. 3ut he was not a criminal. $e ha* *one nothing wrong ($e-rews D62C<2D). / en !ilate, who or*ere* his *eath, *eclare* him innocent (:u+e 23613<1E). )n three separate occasions, ;o* himself spo+e to show that he was please* with his Son (%ar+ 1611B %ar+ ?6DB 9ohn 12628). 3ut Gust -efore his *eath, %esus asked why (od had left him alone (%ar+ 1E63AB !salm 2261). 'hat Iuestion is astonishing -ecause the #ather, Son an* Spirit ha e always -een together, one ;o*. 3ut at that moment, (od the )ather left his Son. 'hat shows how much shame %esus suffered. 0n* he ha* *one nothing wrong. 'hese facts astonish us. 3ut long -efore, ;o* showe* .saiah why these things had to happen. 0ll people ha e *one wrong an* e il things that are against ;o*>s law (Fomans 3623). ;o*>s *esire is to forgi e each person who in ites him into their life (/@o*us 3A6D). $owe er, there must be a punishment for those e il *ee*s, -ecause ;o* is completely goo*. So (od sent %esus to suffer that punishment instead of us, his people (.saiah E36E). 3ut that cannot -e the complete reason for 4hrist>s shame. .n fact, we consi*er it honoura-le to suffer for someone else. $owe er, .saiah E36C gi es the reason why 4hrist suffere* great shame. .t says that (od pla ed on Christ all our e-il deeds> 0t that moment, 4hrist accepte* the responsi-ility for e ery e il thing that people ha e *one. #e de lared himself guilty2 so that (od the )ather ould de lare us righteous> =Fighteous> means completely goo* 1 not, of course, -ecause of our own *ee*s, -ut -ecause of what 4hrist *i* for us. $e-rews ?628, 9ohn 162? an* ;alatians 3613 also e@plain that 9esus too+ our e il *ee*s upon himself. 3ut in or*er to -enefit from his *eath, we must onfess our e-il deeds to (od> =nd we must in-ite him into our li-es>

1$$

Christians+ shame
&#ebrews $.:$.'
9esus sai* that people must =ta+e up their cross> to follow him (%ar+ 863A). $e meant that Christians must be willing to suffer insults and shame -ecause of him. 'hey must -e rea*y to suffer cruelty from people who oppose* ;o*>s wor+. 0n* sometimes a 4hristian woul* ha e to *ie -ecause of his relationship with ;o*. 9esus suffere* in that manner, an* 4hristians cannot always a oi* those trou-les (%atthew 1062A<2E). 'he laws of %oses sai* that priests ha* to carry out certain tas+s <outside the amp+ ($e-rews 13611). 0n* some other things ha* to happen =outsi*e the camp> too. #or e@ample, people with certain types of illness ha* to li e =outsi*e the camp>. "uring the life of %oses, .srael>s people were camping in the *esert. 3ut afterwar*s, ;o* ga e the ountry alled Canaan to them. 'here, they -uilt homes an* they esta-lishe* cities. Strong walls surroun*e* the cities, with gates to enter insi*e. So, things that formerly happene* <outside the amp+ now happene* <outside the gate+ of the city. .n $e-rews 11638, the author *escri-e* how (od+s people had to lea-e their homes in the ities> 'hey ha* to li e in *eserts an* on mountains -ecause of the cruel actions of enemies. 'hat happene* to many of the first 4hristians (0cts 861<A). 'heir enemies wante* them to feel too ashame* to spea+ a-out 9esus. 3ut those 4hristians +new that 9esus ha* also suffere* =outsi*e the gate> of 9erusalem. They onsidered it an honour to suffer as he had suffered> 0n* so, where er they went, they spo+e a-out him (0cts 1161?<21). 'hey were not afraid to lose their homes in the cities, -ecause ;o* ha* prepare* a -etter city for them ($e-rews 1161C). 'hey were not afraid of insults2 ruelty and shame2 -ecause 9esus ha* suffere* these things -efore them. 'hey were not afraid of death2 -ecause they woul* always li e with ;o* ($e-rews 12622<23).

= ity that has real wealth and se urity

&#ebrews $.:$/'
!eople li+e to li e in cities -ecause cities seem so strong2 wealthy and permanent> 0 city seems to offer e erything that people nee*. 0n* there are many opportunities to -ecome rich there. 3ut these ideas are not the reality> 'he safety that a city seems to offer is not real. /nemies ha e *estroye* completely e ery city that has e@iste* in the past. .n fact, that has happene* many times to most ancient cities. ,e shoul* not imagine that mo*ern cities will really last. The wealth is not real2 too> %ost people in any city are poor. / en the richest people can lose their wealth in a moment. ,hole cities -ecome poor when -usinesses fail. / en our systems of money can fail ($e-rews 1262C<2D). .f our cities are wea+, then our li-es are e-en weaker> ;o* only allows us to li e for a short time (!salm ?0610). ,e *o not +now how soon we shall *ie (:u+e 1261C<20). ,e cannot esta-lish a permanent home anywhere, -ecause we oursel es will not -e on this earth permanently. 'he 3i-le teaches that (od is establishing a ity ($e-rews 1161CB $e-rews 12622<23B Fe elation chapters 21 an* 22). That ity really will be permanent, -ecause it is ;o*>s wor+. 0n* he will gi e it real wealth, an* real se urity. 'he citiJens of that city will -e the people that (od has sa-ed. 'hey are the people who ha e faith (acti e -elief an* trust in ;o*) 1 $e-rews chapter 11. 3y their *ee*s, they are not goo* enough to *eser e a home in that city. 3ut Christ2 (od+s Son2 died so that (od ould forgi-e them> So they ha e confesse* their e il *ee*s to ;o*, an* they ha e in ite* him into their li es. 0n* (od has promised that they will always li-e with him (9ohn 361CB 9ohn 1A61<3B Fe elation 2261<E).

1$%

#ow Christians worship (od

&#ebrews $.:$0'
'he author of $e-rews has written much a-out the sacrifices (gifts) that .srael>s priests offere* -ecause of sin (e il *ee*s). 3ut the purpose of sacrifice was not only to *eal with sin. .n fact, that was not e en its main purpose. 'he main purpose of sacrifice is to worship (od. 'hat is, to gi e honour to him. 4hrist is the perfect sacrifice for sin an* no other sacrifice for sin is necessary or possi-le ($e-rews 1061A). ,e cannot -ring another sacrifice for sin 1 -ut we must always worship ;o*. Our duty to praise him will ne-er end> / ery-o*y ought to worship ;o* -ut in fact most people ne er *o it. 4hristians worship ;o* -ecause they =confess his name>. .n other wor*s, they de lare that they belong to (od. $e is their ;o*, an* they are his people. 'he result of this is a onstant desire to worship ;o*. 4hristians *o not, of course, offer animals as sacrifices, as .srael>s priests *i*. 3ut Christians do offer their li-es to ser-e (od> 3efore ;o* sa e* them, they were unholy. 'hey were guilty of sin, an* ;o* woul* not accept an unholy gift. 3ut now, -ecause of 4hrist>s *eath, ;o* has forgi en their sin. 'hey ha e -ecome his holy peopleB they -elong to him (1 !eter 26?). 0n* -ecause they are holy, their gifts please (od (1 !eter 26E). 'hose gifts inclu*e their words, with which they praise ;o*. 0n* those gifts also inclu*e the good deeds and kind a tions that they carry out to help other people ($e-rews 1361C). ,hen 4hristians *o such things, ;o* is please*.

Can our works please (odB

&#ebrews $.:$3'
Fomans A61<3 is clear. 0-raham *i* not recei e a right relationship with ;o* -ecause of any goo* wor+s that he (0-raham) *i*. ;o* ga e that right relationship to 0-raham be ause =braham belie-ed him> 0n* Fomans A6A<8 e@plains that the same is true for all of us. ,e can only recei e a right relationship with ;o* when we start to trust him. ,e recei e it as ;o*>s gift, -ecause 4hrist *ie* for us (Fomans A623<2E). !e annot earn it for any good works (Fomans A6A<E). $owe er, $e-rews 1361C may surprise us, -ecause it seems to say the opposite. ;o* is please* with our goo* wor+s, it says. /specially, he is please* when we share our possessions. .n other wor*s, when we use our possessions to help other people. .n fact, these passages are not opposites, -ecause they are *escri-ing different times in a person+s life> Before a person in-ites (od into their life2 it is impossi-le to please ;o* -y goo* wor+s (Fomans 361?<20). 'hat is -ecause we ha e all *one wrong an* e il things (Fomans 36?<18). 0nyone who *oes not o-ey e en one of ;o*>s laws is still guilty in front of ;o* (9ames 2610<11). 0n* so that person>s goo* wor+s cannot gi e them a right relationship with ;o*. 'heir efforts to sa e themsel es cannot impress ;o*. !hen (od sa-es a person2 his $oly Spirit changes that person completely (9ohn 363). .t is a new -irth, from the $oly Spirit (9ohn 36C). ;o* forgi es that person (9ohn 361C<18). $e gi es that person a right relationship with himself. =fter that2 the #oly Spirit guides that person (9ohn 368B ;alatians E61C). 'he result is that the person *esires to *o goo* things (;alatians E622<23). So of course those goo* wor+s please ;o* then. 'hey are not an effort -y the person to sa e himself. 'hey are the result of ;o*>s wor+ in that person>s life.

1$&

!hy Christians should obey hur h leaders

&#ebrews $.:$5'
'he 3i-le teaches that Christians should meet together ($e-rews 1062E). 'hey shoul* pray together an* they shoul* stu*y the 3i-le together. 0n* they shoul* encourage each other to trust ;o*. 'hat is why, where er possi-le, 4hristians shoul* Goin a church. They should hoose a hur h whose leaders belie-e the Bible ($e-rews 136D). .t is right for a church to ha e leaders. !aul taught that those lea*ers shoul* -eha e in a responsi-le an* careful manner (1 'imothy chapter 3B 'itus 16E<?). 'hey shoul* teach the truth a-out ;o* an* they shoul* -e hum-le (%ar+ 106A2<AA). 1t is not easy to be the leader of a hur h> ;o* has ma*e the lea*er responsi-le for other people in their relationship with ;o*. 0n* that is a ery serious matter (9ames 361). 'he church lea*er will ha e to gi e an account in front of ;o*. .n other wor*s, he will ha e to e@plain how he has loo+e* after each mem-er. .t will -e a Aoyful a ount if that mem-er -ecame mature an* strong in his relationship with ;o*. .t will -e a sad a ount if that mem-er>s relationship with ;o* remaine* wea+. So $e-rews 1361D tells us to obey the people whom ;o* has appointe* to lea* us in our 4hristian li es. ,e shoul* trust them, an* we shoul* allow them to guide us. ,e shoul* always respe t them, -ecause they ha e taught ;o*>s wor* to us ($e-rews 136D). 3ut perhaps we will not always belong to their hur h> ,e may ha e to lea e if they start to teach wrong things (;alatians 16C<8). )r perhaps ;o* will sen* us elsewhere for other reasons. 'o*ay, people sometimes say that the 3oo+ of $e-rews is mainly for church lea*ers, an* not for mem-ers. 3ut that is not what its author inten*e*. $e-rews 1361D shows that he was writing to the members of a church.

= reEuest for prayer

&#ebrews $.:$6'
,e can see that the author of the 3oo+ of $e-rews was hum-le. .n this great -oo+, he has not e en place* one recor* of his own name. 4learly, he was not trying to -ecome famous, or to -e important in the churches. $e was Gust carrying out his responsi-ility to teach the 3i-le. $e was loyally ser ing ;o* in the same manner that he urge* other people to *o. .t is only here, near the en* of his -oo+, that the author refers to himself. 0n* he only *oes that -ecause he wants to reEuest prayer. $e has written to 4hristians who are not mature in their relationship with ;o* ($e-rews E611<1A). 'hey ha e -een wea+ in faith (acti e -elief an* trust in ;o*) 1 $e-rews C612. 3ut the author is still hum-le enough to as+ for their prayers. ,e *o not +now what his pro-lems were. 3ut he nee*e* prayer. 'he author *eclare* that his ons ien e was right. $e ha* e@amine* his own thoughts an* the reasons for his actions. 0n* he -elie e* that they were right an* proper in ;o*>s opinion. ,e are not sure why he wrote that. !erhaps, li+e !aul in 0cts 2062C<2D, he means that he had arried out his duties as a 4hristian lea*er properly. .n this 3oo+ of $e-rews, he ha* written all that ;o* wante* him to write. 3ut perhaps the author means that other people were a using him. 'hey were trying to pro e that he was guilty of some wrong *ee*. .t is possi-le that the author wrote this -oo+ in prison. $e coul* not -e sure what the Gu*ge woul* *eci*e a-out him. 3ut the author was confi*ent that ;o* consi*ere* his (the author>s) actions right an* proper.

1$'

The author+s lo-e for his readers

&#ebrews $.:$8'
,e ha e often seen how powerfully this author urges his rea*ers, in such passages as $e-rews 263, A61, E611<12 an* 1061?<31. !erhaps we ha e as+e* why the author felt a-le to write in this manner. 3ut now, at last, the answer -ecomes clear. 'he author +new his rea*ers well. #e really lo-ed them> 0n* he felt *esperate that they shoul* ma+e progress in their relationship with ;o*. 'hey nee*e* to +now ;o* -etter an* to trust him more. )therwise, they woul* ne er -e a-le to *eal with the terri-le e ents that must soon happen ($e-rews 1262C<2D). .n fact, many 4hristians were alrea*y suffering greatly ($e-rews 10632<33B 126A an* 1363). 0n* perhaps the author was one of them. $e lo e* his rea*ers, an* he wante* to -e with them soon. 3ut something was pre enting him. 0n* he urge* them to pray much, -ecause he needed (od+s help in order to -isit them. ,e coul* guess that the author was in prison. $is frien* 'imothy ha* Gust -een in prison ($e-rews 13623). .f the author was in prison, he was suffering -ecause of his relationship with ;o*. .n $e-rews 13618, the author insiste* that his conscience was right. So, people were spea+ing false things against him. )r, enemies were causing trou-le for him. ,e +now that the authors of se-eral Bible books wrote from prison. 'hose -oo+s inclu*e !hilippians, 4olossians, 2 'imothy, !hilemon an* Fe elation. ,hen 4hristian lea*ers coul* not spea+ to the 4hristians, they sometimes put their messages into long letters instea*. !erhaps that is the reason why we ha e the 3oo+ of $e-rews. / en if he was in prison, the author wante* to use his time well. 3ut he -ery mu h more wanted to be with the people whom he lo-ed. 0n* he urge* them to pray that ;o* woul* ma+e that possi-le.

%esus2 the great shepherd

&#ebrews $.:*9'
$e-rews 13620<21 is a fa ourite prayer for many church lea*ers. 'hey may wor+ ery har* to loo+ after ;o*>s people (here calle* his =sheep>), -ut they cannot *o e erything. So it encourages those church lea*ers to +now that Christ is looking after his people. $e is li+e a shepher* who loo+s after his sheep (:u+e 1E63<DB 9ohn 1061<18). 0 shepher* is someone who ta+es care of sheep. /Je+iel chapter 3A e@plains how (od is like a shepherd. 0 goo* shepher* gi es special attention to any sheep that are wea+ or ill. $e ma+es sure that the sheep ha e enough foo* an* water. $e *efen*s them from wil* animals an* thie es. $e lea*s his sheep (!salm 23). Christ, as the great shepher*, ares -ery mu h about his people. $e un*erstan*s their wea+nesses ($e-rews A61E). $e warns them when they *o wrong things ($e-rews 126E<C). 0n* that -rings them comfort as he lea*s them (!salm 236A). 'hey must pass through some *ifficult places, -ut he has gone there ahea* of them ($e-rews 261A<1E). $e suffere* *eath in or*er to o ercome the power of *eath. ,e ha e e-iden e that Christ is ali-e ($e-rews 26A an* %ar+ 1C620B $e-rews D68B $e-rews D62A). #e had to die so that his -loo* woul* ma+e our co enant with ;o* certain ($e-rews ?61C< 2A). #e has to be ali-e to ser e as the priest of that co enant ($e-rews D62E<2CB $e-rews E6CB $e-rews 1368). 0 o-enant is a peace agreement (/Je+iel 3A62E). 'hat is why $e-rews 13620 calls ;o*6 =the ;o* of peace>. $ere, peace means a right relationship between (od and his people. 'hat is the result of the co enant ($e-rews 8610<12). 0n* it will ne er en*. .t is as certain as the fact that 4hrist is ;o* ($e-rews 168<12B $e-rews 1368). .t is so certain -ecause it *epen*s on ;o*>s promises ($e-rews C61D<18). 0n* ;o*>s wor* ne er fails.

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= prayer for (od+s people

&#ebrews $.:*$'
4hristians pray for each other, an* not Gust for themsel es. 'he author has reIueste* prayer from his rea*ers ($e-rews 13618<1?), an* now he himself prays for them. .n the first part of his prayer, he calle* 9esus =the great shepher* of the sheep> ($e-rews 13620). 0 shepher* loo+s after his sheep an*, in the same manner, 9esus ta+es care of ;o*>s people. .n this secon* part of the prayer, the author asks (od to pro-ide for his readers and to guide them. $e trusts ;o* to *o these things -y means of 9esus, the =great shepher*>. 'he author as+s ;o* to pro i*e e-ery good thing for his rea*ers. .t is right to as+ ;o* for this. 9ames 161D says that e ery goo* an* perfect gift comes from him. 'he author *oes not reIuest these gifts so that people can satisfy their own *esires. :i+e a father, ;o* teaches his people to *o the things that please him ($e-rews 126E<11). 0n* that is the purpose of the goo* things that the author reIuests in his prayer. 'hen the author as+s ;o* to do good things in the li es of his rea*ers. 'hey nee* to *e elop as 4hristians. 'heir relationship with ;o* nee*s to -ecome more mature. ;o* is a*opting them as his sons an* *aughters. So they must -e sons an* *aughters who please ;o*, their #ather. %ere human effort cannot achie e this. 'hey will please (od -ecause of the things that ;o* is *oing in their li es. 'his is a prayer in the name of %esus. 'hat is, the author mentions 9esus> name as the reason for his prayer. .n the ancient worl*, people *i* not li+e to reIuest things from important people merely for their own -enefit. So they woul* say that the reIuest woul* -enefit someone else. #or e@ample, someone might want the +ing to help him. So that person may say, .The $ing1s son /ill re%eive great hono!r if the $ing %arries o!t my re2!est31 3ecause the +ing cares a-out his son, he woul* want his son to recei e honour. 0n ancient +ing might carry out such a reIuest e en if there was no real connection with his son. 0fterwar*s, the person who ma*e the reIuest woul* tell e eryone a-out it. 0n* that is how the +ing>s son woul* recei e honour. 3ut the author is not using 9esus> name merely to get attention for his reIuest, as in the a-o e e@ample. 'he author is as+ing ;o* to *o these things be ause of 9esus. 'he author wants ;o* to *o these things by means of 9esus. 0n* the author has %esus+ authority to use his name in prayer, as all 4hristians *o (9ohn 1A613<1A).

#ow we should read the Bible

&#ebrews $.:**'
'he author of the 3oo+ of $e-rews urge* his rea*ers to study his book arefully and patiently. 'hat is always goo* a* ice when we stu*y the 3i-le. .t is ;o*>s wor*, an* we ha e much to learn from it. /arlier, the author complaine* that his rea*ers -ecame tire* too soon ($e-rews E611). 'hey consi*ere* his messages *ifficult to un*erstan*, an* they wante* to hear simpler messages. 3ut the author taught these su-Gects -ecause his rea*ers nee*e* to learn these things. 'his was what ;o* wante* him to teach. So these su-Gects really were important. .t is always important for us to +now what ;o* is saying to us. .n fact, it is essential. Nothing an e-er be more important than (od+s words to us> 0n* we will always fin* ;o*>s wor*s to us in the Bible. So, the 3oo+ of $e-rews e@plains the earlier -oo+s in the 3i-le ery carefully. 3ut it *oes that -riefly. 'he author>s e@planations coul* ha e -een much longer. $e *i* not ha e the time to e@plain e erything that he wante* to say ($e-rews ?6EB $e-rews 11632). 1f we want a relationship with (od2 then the instructions are simple. ,e shoul* confess our e il *ee*s to ;o*, an* we shoul* in ite him into our li es. ,e shoul* start to trust him, an* we shoul* allow him to change our li es. $e will accept us -ecause 4hrist *ie* for us.

1$(

'hat is won*erful, -ut it is Gust the start of our relationship with (od. $e wants our relationship with him to *e elop an* to -ecome mature ($e-rews C61). $e wants us to +now a hope that is certain ($e-rews C61?). $e wants us to -e strong when we suffer trou-les ($e-rews 1063C). #or all these reasons, the author urges us to ha-e the losest possible relationship with (od ($e-rews 1061?<23). 'hat is the +in* of relationship that ;o* wants us to ha e with him. 9esus *ie* to ma+e that possi-le. (od has gi-en us his word2 the Bible2 so that we an know him better> .t is a goo* an* wise thing to stu*y the 3i-le (0cts 1D611). 'he 3i-le teaches us, an* it gi es us hope (Fomans 1E6A). .t -enefits us, an* it shows us our errors (2 'imothy 361C). .t is ;o*>s goo* news that changes our li es (1 !eter 1623<2E). .ts wor*s come from ;o* himself (2 !eter 1620<21). So we shoul* rea* the 3i-le patiently. 0n* we shoul* stu*y it carefully.

:o-e and the first Christians

&#ebrews $.:*.'
'he last few lines of the 3oo+ of $e-rews remin* us that, originally, it was a pri-ate letter. !ro-a-ly its author e@pecte* that only a few people woul* rea* it. $e wrote it in or*er to teach those people a-out the 3i-le at a time when he coul* not isit them. ,e +now neither the author>s name, nor the circumstances an* e ent to which he refers here. 3ut is seems that -oth he an* 'imothy ha* -een in prison -ecause of their relationship with ;o*. 'imothy was now free. 'he author reIueste* prayer that he too woul* -e free soon ($e-rews 1361?). 'hen he an* 'imothy coul* tra el together. 'he author wante* to -ring 'imothy to isit the people who ha* recei e* this -oo+. 'hen the author an* 'imothy woul* -oth -e a-le to teach them more. 'hese plans are e-iden e of how mu h the first Christians ared about ea h other> 'hey *esire* to see each other. 'hey wante* to tra el together. 'he lea*ers wante* to teach the mem-ers. 0n*, they *i* not allow any trou-le to stop them. 'here was genuine lo-e -etween the church lea*ers an* the church mem-ers. 'hat lo e was e i*ence that they really were ;o*>s chil*ren (1 9ohn 361). 'here is only one man calle* Timothy in the 3i-leB he wor+e* with !aul. .n fact, !aul wrote the 3oo+s of 1 'imothy an* 2 'imothy as letters to him. #or that an* other reasons people guess that !aul wrote the 3oo+ of $e-rews. 3ut that is only a guess. $owe er, the lo-e that the first Christians had for ea h other is a clear fact. 9esus tol* them to *o that (9ohn 1E612). 0n* the 3i-le often refers to it (see, for e@ample, 0cts 26AA<AD).

#ow Christians greet ea h other

&#ebrews $.:*/'
'hese are, of course, Gust friendly greetings. 3ut e en a greeting has its purpose. 'he author of $e-rews was a 4hristian lea*er an* a 3i-le teacher. $e has mentione* his *esire to tra el to the church that his rea*ers -elonge* to ($e-rews 13623). !ro-a-ly, he woul* want to teach there. 3ut that hur h already had leaders ($e-rews 1361D). 3y his greeting, the author showe* clearly that he respe ted those lea*ers an* their authority. $e woul* not oppose them or cause trou-le for them. 'he author was not trying to ma+e himself important 1 he was ser ing ;o*. So the author as+e* his rea*ers to greet their church lea*ers on his -ehalf. $e also as+e* them to greet the =saints>. 'hat wor* Gust means =the holy people>, or, in other wor*s, ;o*>s own people. 'hat is a *escription of all Christians (1 !eter 26?<10). 'he author was as+ing his rea*ers to gi e his greetings to all the other 4hristians whom they +new.

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'hen, some 4hristians from .taly ha* as+e* the author to sen* their greetings to his rea*ers. Christians in one ountry wanted to greet Christians in another ountry. ,e *o not +now whether they alrea*y +new each other or not. 3ut clearly, they coul* not +now each other well. $owe er, they still wante* to -e frien*ly. 0n* that is how it shoul* -e. ,here er they may li e, all 4hristians ha e ;o* as their #ather. So all 4hristians are -rothers an* sisters in ;o*>s family, e en if they ha e ne er met ($e-rews 2611< 12). .t is ;o*>s comman* that they shoul* lo e each other (1 9ohn 3623).

= blessing
&#ebrews $.:*0'
0t the en* of his -oo+, the author -riefly blesses his rea*ers. $e has taught them, an* now he -lesses them. .n other wor*s, he writes wor*s that de lare (od+s goodness to them. !aul *i* this at the en* of each of his letters, an* other 4hristian lea*ers also *i* it (for e@ample, Fe elation 22621). ;o* tol* .srael>s priests that they shoul* -less the people ((um-ers C622<2D). 'hat is, they shoul* spea+ wor*s to *eclare ;o*>s goo*ness to them. 3ut the custom that a priest shoul* -less ;o*>s people is much more ancient than this. %elchiJe*e+ -lesse* 0-raham ($e-rews D6C<D). ,hen a priest -lesse* someone, it was -oth a prayer and a de laration. So, there is a prayer, as here, that the person woul* +now ;o*>s +in*ness. 'he priest spo+e that prayer on -ehalf of the person. 3ut, at the same time, the priest ma*e a de laration on ;o*>s -ehalf. 'he priest was *eclaring that ;o* woul* show his +in*ness. 'he first 4hristian lea*ers *i* not teach that they alone were priests. 9esus was their chief priest ($e-rews 361). 3ut e-ery Christian belonged to (od+s nation of priests (1 !eter 26?). / ery 4hristian coul* ha e the closest possi-le relationship with ;o* ($e-rews 1061?<22). E-ery Christian has both the authority and the duty to work for (od (%atthew D621). 3ut ;o* has appointe* some people especially to ser e other 4hristians (/phesians A611<12). ,e usually call those people =lea*ers>, -ut they shoul* consi*er themsel es ;o*>s ser ants, or e en his sla es (%ar+ 106A3<AA). 0n* it is those people who now bless (od+s people. 'hey -less -y their actions, an* not Gust -y their wor*s.

#ebrews: a study guide

=bout the Book of #ebrews: its author2 readers and date
!eople who stu*y 3i-le -oo+s often -egin with these su-Gects. . ha e chosen to en* with these su-Gects -ecause they are less important than the contents of the -oo+. 'he 3oo+ of $e-rews *oes not tell us its author>s name. .t *oes not tell us where the original rea*ers of the -oo+ li e*. 0n* its *ate *oes not appear in the -oo+. !e are trying to study the Bible2 not people+s opinions about the Bible> .t is possi-le to guess some of the answers, -ut the 3i-le *oes not tell us those answers clearly. So therefore, we *o not -elie e that the answers are important for us to +now. $owe er, it is important for us to un*erstan* that the Bible is (od+s word ($e-rews A612). 'here were h!man a!thors, of course, an* ;o* allowe* them to use their own s+ills, language an* style. 3ut in the en*, the author of the Bible is (od himself. 'here were original readers too, -ut ;o* *i* not pro i*e these -oo+s only for them. .n fact, $e-rews 3612 an* $e-rews A61 show clearly that ;o* pro i*e* these -oo+s especially for you. .t is you that ;o* inten*s to learn from these -oo+sH 0n* $e-rews 3613 contains a date. .t is today that ;o* wants you to learn from the 3i-le.

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The author of #ebrews

3ut, as . ha e sai*, there was a human author. %any people ha e thought that he was !aul. 'he style of the -oo+ is sometimes li+e his style, -ut sometimes it seems *ifferent. So we cannot -e sure. 4learly, li+e !aul, the author +new his 3i-le well, an* he was a goo* teacher. .t seems ery li+ely that the author was a %ewish Christian. 3y =9ewish>, we mean that his family came from the families of 0-raham, .saac an* 9aco-. .t is possi-le that his name is completely un+nown to 4hristians to*ay. / en at its -eginning, the first 4hristian church ha* 3000 mem-ers, so there were always many lea*ers (0cts 26A1). ,e only +now a few of their names.

The original readers of #ebrews

'he -oo+>s title is $e-rews, which means 9ewish people. .t is calle* that -ecause the author pro-a-ly wrote it originally for the -enefit of %ewish Christians. Some of its su-Gects are especially important for them. ,e *o not +now where that group of 9ewish 4hristians li e*. $owe er, %udea seems possi-le. 'he first 4hristian churches were in 9u*ea an* many 9ewish people li e* there.

The reason why the author wrote his book

'he author +new his rea*ers well. $e wrote his -oo+ when he was li ing elsewhere. $e wante* to return to them, -ut something was pre enting his return. So he wrote this -oo+ as a long letter. 0n* pro-a-ly, another 4hristian offere* to go an* to ta+e the -oo+ to the first rea*ers. ,hen the -oo+ arri e*, they pro-a-ly rea* it alou* in their church. 0n* they ma*e copies, so that other churches coul* rea* it, too.

The date of the book

0 few erses (for e@ample $e-rews 136D) seem to show that the -oo+>s *ate is se eral years after Christ+s death. 'he -oo+ says that .srael>s priests were still carrying out their wor+ at ;o*>s house calle* the temple. 'hat wor+ continue* until an army from Fome *estroye* the temple in the year 59 =>4> 'hat is, a-out A0 years after 4hrist>s *eath. 4learly, the author wrote at some time between these two e-ents. 0nything more accurate than that woul* Gust -e a guess.

!hy the Book of #ebrews is so important

:astly, we shoul* thin+ a-out the reasons why the 3oo+ of $e-rews is so important for 4hristians to stu*y. 'here are many reasons, -ecause it is a wonderful book> $ere are some of the main ones6 (1) 'he 3oo+ of $e-rews *eclares powerfully who %esus is. 4hapter 1 shows us that he is God the on. $e-rews 26E<18 teaches that he be%ame a man, for !s. (2) 'he 3oo+ of $e-rews shows us how to understand the Old Testament (the first part of the 3i-le). .t teaches us that the /hole #ible de%lares the same message. .t is all abo!t "es!s. (3) 'he 3oo+ of $e-rews, especially in chapter 11, teaches the importan e of faith (acti e -elief an* trust in ;o*). 0n*, especially in $e-rews 36D to A611, it /arns !s severely abo!t an attit!de of !nbelief. (A) 'he 3oo+ of $e-rews e@plains clearly the reasons for %esus+ death ($e-rews ?61E). .t teaches that God %an forgive !s only be%a!se of "es!s1 death. .t tells us that 9esus> *eath was the most important event e er. (E) 'he 3oo+ of $e-rews shows us what %esus is doing in hea-en now ($e-rews D62E). 0n* it e@plains where %esus is2 now. $e sits in the pla%e of greatest hono!r in hea en, at ;o* the #ather>s right si*e. 'here he /ill remain !ntil he ret!rns to r!le the /orld ($e-rews 1613, $e-rews ?628). (C) 'he 3oo+ of $e-rews e@plains many of the reasons why (od+s people suffer in this worl*. 0n* $e-rews shows what their attitudes should be *uring their trou-les.

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(D) 'he 3oo+ of $e-rews shows us (od+s plan for his people+s li-es. $e wants them to ha e the %losest possible relationship with him ($e-rews 1061?<22). $e is ma+ing his people perfe%t ($e-rews 116A0). So he wants 4hristians to develop and to be%ome mat!re in their relationship with him ($e-rews C61).

#ebrews G a $. week study guide &to print and use'

;lease print this se tion if you would like to study the Book of #ebrews with a group of people>

!eek $ G #ebrews hapter $ G The importan e of (od+s Son

Read Hebrews chapter 1, then discuss these questions: (1) $ow has ;o* spo+en to his people in the pastK 4ompare $e-rews 161 with !salm 1?. (2) ,hat *oes $e-rews chapter 1 say a-out the relationship -etween ;o* the #ather an* ;o* the SonK (3) ,hat *oes $e-rews chapter 1 teach us a-out angels (;o*>s special ser ants from hea en)K (A) ,hat *oes $e-rews chapter 1 tell us that 9esus is *oing nowK 0n* what *oes it say that 9esus will *o in the futureK

!eek * G #ebrews hapter * G (od with us

Read Hebrews chapter 2, then discuss these questions: (1) $ow has ;o* shown us that he wants to sa e usK (2) ,hy is 9esus not ruling the worl* nowK 4ompare $e-rews 26C<? with !hilippians 26E<11 an* 2 !eter 363<?. (3) ,hat *oes $e-rews chapter 2 say a-out the relationship -etween 9esus an* the people whom he sa esK (A) ,hy was it necessary for 9esus, ;o*>s Son, to -ecome a manK (E) ,hat *oes $e-rews chapter 2 say that 9esus has *one to sa e his peopleK 0n* what is he *oing now to help themK

!eek . G #ebrews hapter . G ?oses and the people whom he led

Read Hebrews chapter 3, then discuss these questions: (1) ,hy is %oses so important in the 3i-leK ,hy is 4hrist e en more important than %osesK (2) .n this chapter, =un-elief> *oes not mean sincere *ou-ts. .t means an attitu*e that people choose on purpose, not to allow ;o* to rule their li es. ,hat was the result of that attitu*e for the people that %oses le*K ,hy is that attitu*e so *angerousK (3) Fea* the whole of !salm ?E. ,hat *oes that !salm tell us that our attitu*e towar*s ;o* shoul* -eK (A) ,hy *oes $e-rews chapter 3 emphasise the wor* =to*ay>K

!eek / G #ebrews hapter / G Dest for (od+s people

Read Hebrews chapter 4, then discuss these questions: (1) ,hat *oes $e-rews chapter A say a-out the Sa--ath (the wee+ly *ay for rest)K 0n* what *oes the chapter mean -y =;o*>s rest>K (2) ,hy are some people una-le to -enefit from ;o*>s promises an* from his goo* newsK ,ho are these peopleK ,hat wrong attitu*e *o they ha eK (3) ,hat attitu*e shoul* people ha e towar*s ;o*K $ow can we recei e the -enefit of the promises in his wor* (the 3i-le)K

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(A) 4ompare $e-rews A61E with 1 !eter 2621<2A. ,hy is it important to us that 9esus ne er carrie* out any e il *ee*K (E) ,hat *oes $e-rews A61C teach a-out prayerK

!eek 0 G #ebrews hapter 0 G Deasons to make progress in our knowledge of Christ

Read Hebrews chapter 5, then discuss these questions: (1) ,hat was the wor+ of .srael>s chief priestsK $ow is 4hrist>s wor+ as our chief priest similar to their wor+K (2) Fea* !salm 110. 'hen rea* %ar+ 1263E<3D an* 0cts 262?<3C. "iscuss how these passages use !salm 110. !salm 110 *escri-es a +ing who was also priest. "iscuss why its message was so important for 9esus an* the first 4hristians. (3) 4ompare $e-rews E6D with %ar+ 1A632<A2. ,hat *o these passages tell us a-out the nature of 9esus> prayersK (A) /@plain why 4hristians nee* to *e elop an* to -ecome mature in their relationship with ;o*.

!eek 3 G #ebrews hapter 3 G #ow to re ei-e the benefit of (od+s promise

Read Hebrews chapter 6, then discuss these questions: (1) ,hat *o 4hristians -elie e a-out the su-Gects in $e-rews C61<2K (2) Sometimes a person who un*erstan*s clearly a-out 4hrist refuses to ser e ;o*. ,hy is that -eha iour terri-leK .f ;o* gi es that person another opportunity to trust him, what shoul* that person *oK (3) Fea* 1 4orinthians chapter 13. /@plain what $e-rews C610<12 says a-out faith (acti e -elief an* trust in ;o*), hope, an* lo e. 'hen rea* what ;alatians E622<23 says a-out lo e, +in*ness, an* patience. (A) /@plain why a 4hristian>s hope in ;o* is certain. ,hat has ;o* *one to gi e his people confi*ence that his promises are certainK

!eek 5 G #ebrews hapter 5 G Christ2 the only priest that we need

Read Hebrews chapter 7, then discuss these questions: (1) Fea* ;enesis 1A618<20. $ow was %elchiJe*e+ *ifferent from .srael>s priestsK 0n* how was he similar to 4hristK (2) $ow *oes $e-rews chapter D show us that 4hrist was greater than .srael>s priestsK ,hat facts *oes the author gi e in or*er to pro e thatK (3) Fea* $e-rews D62A<3E. ,hy is it so important for us that 9esus is ali e nowK ,hat wor+ is 9esus *oing now as our chief priestK (A) Fea* $e-rews D62D. ,hy was 9esus> *eath the most important e ent in historyK $ow can we -enefit from it nowK

!eek 6 G #ebrews hapter 6 G The new relationship between (od and his people
Read Hebrews chapter , then discuss these questions: (1) ,hy *i* ;o* pro i*e copies on earth of things that are in hea enK ,hat can we learn from those copiesK (2) $e-rews chapter 8 refers to two co enants (peace agreements) -etween ;o* an* his people. ,hat was the first co enantK ,hat happene* when people were not loyal to itK

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(3) ,hat is the new co enantK $ow is it *ifferent from the first co enantK 4ompare this passage with 2 4orinthians 363<11. Fea* what 9esus sai* a-out the new co enant in 1 4orinthians 11623< 2C. (A) $ow can people +now ;o*K $ow can ;o* forgi e their e il *ee*sK $ow *oes ;o* change people>s li esK Fea* 9ohn 361<1C an* 2 4orinthians E61D.

!eek 8 G #ebrews hapter 8 G The purpose of Christ+s death

Read Hebrews chapter !, then discuss these questions: (1) ,hy *i* ;o* not allow .srael>s priests to enter the inner room of the temple (;o*>s house)K ,hat special arrangements were necessary on the one *ay each year when the chief priest entere* itK (2) ,hen *i* 9esus enter the most holy place in hea enK ,hy *i* he enter there, an* what was the resultK (3) /@plain the effect of the -loo* of animals in $e-rews ?618<22. /@plain the effect of the -loo* of 4hrist in $e-rews ?61A an* ?623. (A) ,hy is 4hrist>s *eath the perfect sacrifice (gift that ;o* consi*ers alua-le)K

!eek $9 G #ebrews hapter $9 G #ow (od makes people holy

Read Hebrews chapter 1", then discuss these questions: (1) /@plain how 4hrist has complete* the wor+ to forgi e his people>s wrong *ee*s. ,hat is the e i*ence that this has happene*K (2) ,ho can ha e the closest relationship with ;o*K ,hat is the nature of that relationshipK ,hat *i* 4hrist *o to ma+e that possi-leK ,hat must we *o to recei e itK (3) $oly means =separate for ;o*>. Fea* 1 !eter 26?<10. /@plain how 4hristians are ;o*>s =holy nation>. $ow can we -ecome more holyK (A) ,hat is the right attitu*e for a 4hristian to ha e *uring great trou-lesK 4ompare %atthew E62< 12 with $e-rews 10632<3?.

!eek $$ G #ebrews hapter $$ G )aith

Read Hebrews 11:1#22, then discuss these questions: (1) .n the 3i-le, faith means acti e -elief an* trust in ;o*. ,hy is it necessary to trust as well as to -elie eK ,hy *oes faith nee* to -e acti eK ,hy is it impossi-le to please ;o* without faith ($e-rews 116C)K (2) "iscuss the life of 0-raham. $ow *i* 0-raham show faithK ,hat was the result of his faithK Fea* Fomans A613<22 an* *iscuss the relationship -etween 0-raham>s faith an* ;o*>s promises to him. (3) Read Hebrews 11:23#4", then rea* $e-rews 11613<1C again. ,hy are ;o*>s people strangers an* foreigners in this worl*K ,here is their real homeK 0n* what is the city that ;o* has prepare* for them ($e-rews 1161C an* $e-rews 12622<2A)K

!eek $* G #ebrews hapter $* G #ow Christians deal with this world+s troubles
Read Hebrews chapter 12, then discuss these questions: (1) ,hy *o we call ;o* =our #ather>K ,ho has the right to call ;o* =#ather>K .n what ways *oes ;o* act as a father *oesK ,hat lessons woul* we li+e ;o* to teach usK (2) 4ompare $e-rews 1261C<1D with ;enesis 2E62?<3A. ,hy were /sau>s attitu*es wrongK $ow *o people to*ay refuse the goo* things that ;o* wants to gi e to themK 0n* for what reasons *o people refuse ;o*>s giftsK Fea* :u+e 1A61E<2A.

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(3) Fea* $e-rews 12622<2A again. ,hy is it important for 4hristians to +now that ;o* has prepare* a home for themK ,ho are the citiJens of the (ew 9erusalemK ,hy is the -loo* of 9esus important in the *escription of this cityK (A) ,hat *oes $e-rews 1262C<28 tell us a-out trou-les in this worl*K $ow se ere will those trou-les -e, an* where else will they affectK .s there anywhere that cannot suffer from these trou-lesK $ow can we -e safeK

!eek $. G #ebrews hapter $. 7 #ow Christians should li-e

Read Hebrews chapter 13, then discuss these questions: (1) $ow shoul* 4hristians -eha e towar*s other 4hristiansK $ow shoul* 4hristians -eha e towar*s strangersK .n what practical ways can we show ;o*>s lo e to people who are not 4hristiansK (2) ,hat three instructions *oes $e-rews chapter 13 gi e a-out church lea*ersK ,hat is the correct attitu*e for church mem-ers to ha e towar*s their lea*ersK 0n* what is the correct attitu*e for lea*ers towar*s the mem-ersK (3) ."es!s s!ffered shame so that Christians do not have to s!ffer shame31 ,hy is that statement wrongK $ow shoul* 4hristians -eha e when their enemies are cruel to themK (A) ,hy shoul* 4hristians praise ;o*K ,hy shoul* they pray for each otherK (E) Fea* $e-rews 136?. $ow can we protect oursel es from people who teach wrong things a-out ;o*K (C) Fea* $e-rews 1368. 'ry to learn that erse. ,hat change has 9esus ma*e in your lifeK )r, what change will you as+ him to ma+e in your lifeK )or e,planations of e-ery -erse in the Book of #ebrews2 -isit www>usefulbible> om>
> 2012 ?eith Simons This boo, is in E"syEn)lish 4e.el B @2800 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?A;ebru"ry 2012

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lesiastes: Bible Study and Commentary

Keith Simons

Ho to h".e " orth hile life

0 3i-le Stu*y in EasyEnglish (2800 wor* oca-ulary) on the 3oo+ of /cclesiastes
/asy/nglish is a system of simple /nglish *esigne* -y ,ycliffe 0ssociates (&K).

E
&E

lesiastes hapter $
lesiastes $:$7.'

!hat an people a hie-e during their li-esB

/cclesiastes 163 tells us the main su-Gect in the 3oo+ of /cclesiastes. .t as+s what a person really a hie-es -y all his har* wor+ in this worl*. 9esus as+e* a ery similar Iuestion in %atthew 1C62C. $is opinion was that, without a right relationship with ;o*, a person achie es nothing worthwhile. )f course a person may -ecome rich or famous -ut these things *o not last. 0t *eath, that person loses all such things. 0n* afterwar*s, nothing matters e@cept that person>s relationship with ;o*. 'he 3oo+ of /cclesiastes uses Solomon>s life to teach that lesson. Solomon was the =teacher> or =lea*er> that /cclesiastes 161 refers to. $e was .srael>s greatest +ing, an* he ma*e his country wealthy. $e was wise, an* he -ecame famous. ,e may consi*er that Solomon achie e* great things in his life. 4ertainly, Solomon wor+e* har* an* his efforts seeme* successful (/cclesiastes 26A<?). 3ut the 3oo+ of /cclesiastes tells us the truth a-out Solomon>s life. 'hat is, it shows us ;o*>s opinion a-out Solomon>s greatness. 'owar*s the en* of his life, Solomon was not loyal to (od. #ormerly, Solomon ha* a close relationship with ;o*. 3ut Solomon lost that, an* he e en -egan to ser e false go*s (1 Kings 116D< 10). 0n* after Solomon>s *eath, the things that he ha* achie e* *i* not last. 'here were wars an* great trou-les in .srael. 'he country lost much of its wealth, an* the new +ing lost much of his authority. / en such a great man as Solomon coul* achie e nothing that laste*. $e seeme* such a powerful man, -ut in (od+s opinion2 Solomon+s best efforts were -ery weak. 'hey were as wea+ as Solomon>s own -reath, -ecause, in the en*, Solomon was Gust a man. 0n* all people must *ie. .n the original language, /cclesiastes 162 repeats the same wor* E times. .t *oes that in or*er to emphasise the wor* in the strongest possi-le manner. 'he King 9ames 3i-le translates that wor* <-anity+, which means <in -ain+ or <without purpose+. .t is a *escription of all that people can achie e in their li es. Some people translate that wor* =Gust a -reath>. = person+s work is as weak as his breath2 be ause all people must die> So the wor* =-reath> is a wor*<picture for people>s wea+ness. 3ut the 3i-le compares ;o*>s wor+ to a great win* or a powerful storm (!salm 2?B 9ohn 368B 0cts 262). 0 person>s -reath seems ery wea+ when we thin+ a-out the win* *uring a great storm. 0n* e en the wor+ of a powerful +ing seems ery wea+ when we thin+ a-out ;o*>s wor+.

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'he 3oo+ of /cclesiastes *oes not say much a-out ;o*>s wor+ in people>s li es. .ts su-Gect is what people can achie e without a right relationship with ;o*. 3ut right at the -eginning, the -oo+ remin*s us a-out someone who really did ha-e a right relationship with (od. 'hat person was King "a i* (/cclesiastes 161). "a i* *i* not o-tain that relationship with ;o* -ecause of his own wor+s (Fomans A6A<8). "a i* ha* that relationship -ecause he genuinely lo e* ;o* (1 Kings 116A). ;o* wants e eryone to *o that (%ar+ 1262?<30). !eople who lo e ;o* *o his wor+, not their own wor+. 0n* ;o*>s $oly Spirit ma+es them strong (;alatians C68B /phesians C610<11).

!ho an hange the worldB

&E lesiastes $:/75'
Some of the most no-le people who ha e e er li e* ha e wante* to hange the world. 'hey wante* to ma+e the worl* a -etter place. So they wor+e* har*, an* use* e ery effort to achie e that. 'hey *i* many goo* things, an* they helpe* many people. 3ut still, the results disappointed them. 'here were ery many more things that they coul* not *o. 'here were ery many more people whom they coul* not help. 'he impro ements that they ma*e were not permanent. 'hey trie* so har* to change the worl* -ut, in the en*, the worl* remaine* the same. There are mu h more powerful for es in this world than the power of men and women> The s!n pro*uces much more light an* heat than all our fuels can. The /ind is a stronger force than any army is. Water has a greater effect in our worl* than any +ing or ruler. 'hese things were operating on our worl* -efore any person li e*. 0n* they will continue to operate after our *eaths. 3ut e en these powerful things cannot change our worl*. They simply follow the rules that (od ga-e them in the beginning> 'hey repeat the same actions, *ay after *ay an* year after year. 'hey go roun* in circles. 'he sun returns to the same place in the s+y. 'he win* -lows -ac+ an* forwar*. 4lou*s rise o er the sea to gi e water to the ri ers that flow -ac+ to the sea. Only (od can really change the worl*. $e create* it, an* he can change it (Fomans 861?<21). .n the future, he will ma+e a new hea en an* a new earth. 0n* only there will this worl*>s trou-les en* permanently (Fe elation 2161<A).

Can our desires e-er satisfy usB

&E lesiastes $:67$$'
%ost people ha e a genuine desire to a hie-e something good *uring their li es. 'hey woul* li+e to ma+e life -etter for the people who li e after them. 'hat may -e our *esire, -ut usually our li es seem much too har* to *o anything a-out it. / erything that we *o feels li+e a har* tas+. 0lthough we wor+ har*, we cannot e en satisfy our own imme*iate *esires. / en if we *o manage to *o something to help people in the future, they will not -e grateful. Soon, they will forget that we e en e@iste*. )ur *esires shoul* -e an e@pression of the -est things that we hope for. .n our *esires, we imagine that we can fin* the solution to the worl*>s pro-lems. 3ut there is something -ery wrong about our desires. )ur wrong an* e il *esires ha e -ecome the cause of the worl*>s pro-lems (;alatians E61?<21). ,e ha e foun* that we cannot control our own *esires. .n fact, our wrong *esires control us (Fomans D61D<20). !e are in a desperate state> 0ll the ol* solutions ha e faile*. )ur own efforts cannot sa e us. )ur money cannot sa e us. ,e struggle li+e sla es, -ecause the worl* operates li+e that (;alatians A63). ,e *esire to fin* some new solution, -ut there are no new solutions. .t seems that nothing can rescue us. ,ith ;o*, all things are possi-le (%ar+ ?623). (od an do something that is ompletely new (2 4orinthians E61D). $e can ma+e people who once were sla es into his chil*ren (;alatians A63<D). $e can ma+e people free (Fomans 861<2). $e can change their *esires completely. 0n* he can fill them with his $oly Spirit (;alatians E622<23).

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!hy is life so hardB

&E lesiastes $:$*7$0'
King Solomon was famous across the worl* for his wisdom (1 Kings A62?<3A). $e ha* stu*ie* har* to -ecome wise. 0n* now he wante* to use his wis*om to help other people. $e saw how har* they struggle*, often -ecause of wrong an* foolish *ecisions. 0n* he thought that, perhaps, he coul* help them. Solomon Iuic+ly realise* that he ha* gi en himself an e@tremely *ifficult tas+. .n fact, it woul* -e impossible to complete that tas+. !eople ha e more pro-lems than anyone can count. .t is impossi-le for a person to ma+e right e erything that is wrong. 0n* the thing that is most seriously wrong in this worl* is the state of people+s hearts. .n other wor*s, their desires2 attitudes and thoughts are ompletely wrong in ;o*>s opinion (Fomans 36?<20). !eople>s wrong *ee*s are the result of the state of their hearts (%ar+ D620<23). #or that reason, ;o* has rule* that people must work hard for their whole li es (;enesis 361D< 1?). ;o* *i* not inten* that people shoul* ne er rest (/@o*us 2068<10). 3ut for many people, life seems a %onstant str!ggle. (!salm ?06D<10). .t is hard for them to earn their money. .t is hard for them to pro i*e for their families. .t is hard to *o what seems right or necessary. Solomon *isco ere* that it was hard for him e en to thin+ a-out these matters. 'hese facts ma+e %esus+ offer in %atthew 11628<30 e en more impressi e. $e in ite* people to ser e him an* to learn his wis*om. $e woul* not gi e them tas+s that are too hard for them. $e offers them omfort and rest.

4oes wisdom impro-e a person+s lifeB

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)oolish and stupid beha-iour *oes not impro e anyone>s life. 'hat is a clear fact. !eople suffer much -ecause of their foolish *ecisions. ,hen Solomon *eci*e* to stu*y people>s -eha iour, he also chose to stu*y foolish an* unwise -eha iour. &sually Solomon li+e* to stu*y, -ut this +in* of +nowle*ge -rought him no pleasure. $e saw how people were /asting their li es. $e realise* that they were causing unnecessary tro!ble for themsel es. 'heir situation seeme* hopeless, -ecause they *i* not e en want to -e wise. 0n* Solomon>s situation seeme* hopeless too. $e ha* hope* to use his wis*om in or*er to sa e people from their trou-les. 3ut the people did not /ant olomon1s /isdom. 0n* Solomon coul* not e en con ince them that wis*om was a goo* thing. / en Solomon ha* to *eclare that his +nowle*ge a-out these things ma*e him sadder an* more serious. 'he people coul* not -elie e that it was goo* to -e sa*, li+e their +ingH .t is interesting to compare ;salm $ with /cclesiastes 161C<18. %ost people *o not ha e a relationship with ;o*, an* they *o not e en want to +now ;o*. 'hey thin+ that +nowle*ge of ;o*>s wor* (the 3i-le) woul* ma+e them sad. 'hey woul* -e sad if they +new ;o*>s opinion a-out the true state of their li es. 3ut the author of !salm 1 *eclare* that constant stu*y of ;o*>s wor* (the 3i-le) ga e delight (!salm 162). 'his is the +in* of wis*om that hanges people+s li-es completely (!ro er-s 3613< 1C). 0n* it comes only from ;o* (9o- 28628B !ro er-s 26C).

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1s there a worthwhile way to li-eB

Solomon -elie e* that he ould dis o-er the truth by areful study and thought> 'hat remains a popular opinion to*ay. .t is how s%ien%e operates. 'here is a *ifferent opinion that has always -een more popular than that. .t is the opinion that, really, people should Aust try to enAoy their li-es. 'hey shoul* *o whate er can ma+e them happy at the present moment. !eople shoul* not thin+ a-out serious matters, for e@ample truth, the future, or their pro-lems. Such thoughts will only ma+e them sa*. )f course, that is a -ery foolish opinion. 3ut that is how many people choose to li e. 0n* that is how Solomon *eci*e* that he too woul* -eha e. Solomon always +new that he was *oing something stupi*. $e ne er really thought that laughter an* pleasure woul* achie e anything worthwhile. 3ut, as a wealthy +ing, he ha* e ery opportunity to enGoy himself. 0n* he *esire* by his o/n experien%e to +now what really is the -est +in* of life. .n /cclesiastes 26A<?, Solomon *escri-es what he *i*. 0n* in /cclesiastes 2611, he tells us what he *isco ere*. $e ha* *isco ere* a-solutely nothing an* he ha* achie e* a-solutely nothing. .t was a complete waste of time. Solomon>s efforts to -e /ise achie e* nothing (/cclesiastes 1612<18) an* his efforts to -e foolish achie e* nothing. .n the en*, all human effort is Aust hard work> ;o* *oes not rewar* people for their effort (Fomans A6E). #e rewards people who trust him ($e-rews 116C). 'hat is how ;o* wants people to li e (;alatians 3611).

1s it foolish to please yourselfB

&E lesiastes *:/76'
.n /cclesiastes 26A<8, Solomon tells us a-out some of the great things that he did for his own pleasure. 'his har*ly seems li+e a list of Solomon>s e il *ee*s. 0n* it har*ly seems li+e a list of acti ities that achie e* nothing. 3ut to fin* out whether an action was goo* or e il, we must thin+ a-out the reasons for that action. 0n* to +now whether an acti ity achie e* anything, we must thin+ a-out its results. Solomon>s first great acti ity *uring his rule was to -uil* the house of ;o* (calle* the temple) in 9erusalem. ;o* ha* sai* that Solomon shoul* *o that (2 Samuel D612<13). 4learly, that ha* an important purpose. 0n* Solomon was careful not to inclu*e it in this list of things that he *i* to please himself. ,hen Solomon finishe* the temple, he -egan to ma+e his palaces, gar*ens an* pools. 0t the start, perhaps e en he *i* not realise that he was *oing anything wrong. $e was Gust *oing what any other rich +ing woul* *o. 3ut in fact, he was -eha ing li+e a fool. $e was ser ing himself instea* of ;o*. !rong desires and selfish ambition ha* ta+en control of Solomon>s life. See 9ames 361A<1D. So Solomon collecte* sil er an* gol*. $e collecte* wi es, horses an* sla es. 0n* then e eryone thought that he really was a great king. 3ut that was not ;o*>s opinion a-out Solomon>s -eha iour (1 Kings 116?). .n the en* Solomon e en chose to ser e false go*s (1 Kings 116A<C).

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!hy do our feelings of satisfa tion not lastB

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,hat Solomon saw with his eyes, he *esire* in his heart. ,hen he satisfie* his *esire, he felt a sense of pride. So Solomon thought that he was carrying out his wor+ well. $e was achie ing the things that he wante* to *o. $is wor+ ga e him a feeling of satisfaction. 0n* therefore, his wor+ seemed right an* goo* to him. ,hen Solomon complete* each tas+, he desired something else. So his wor+ -egan again. 0n* it seeme* that his wor+ woul* ne er en*. $e e en wante* things that no-o*y ha* e er seen (2 4hronicles ?61D<1?). Solomon ha* to wor+ much har*er to o-tain those things, -ut the feeling of satisfaction seeme* greater. )nly afterwar*s *i* Solomon realise that all this work had no useful purpose. 'hat feeling of satisfaction was the only rewar* for all his har* wor+. 0n* that feeling did not e-en last. #ew people ha e such great wealth, -ut Solomon>s e@periences are not unusual. ;eople ha-e similar e,perien es whene-er they allow their desires to rule their li-es> 9ohn wrote a-out such *esires in 1 9ohn 261C<1D. $e warne* that the worl* an* its *esires woul* not last. 'hese *esires come from the worl*, an* not from ;o*. So, it is wrong to follow those *esires. .nstea*, people shoul* *o what ;o* wants them to *o. .f people *o that, then they will li e always. 0n* that is a much -etter way to li e.

#ow does a person benefit if he is wiseB

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Solomon ha* learne* to -e wise, an* he ha* also -eha e* in a foolish manner. (ow, he compares the two e@periences. 'hey were similar in some ways. 3oth !aul an* 9ames wrote a-out two kinds of wisdom (1 4orinthians 1618<30B 9ames 3613<1D). )ne +in* of wis*om is a gift that %omes only from God. .t causes a person to respect ;o* an* to refuse e il things. ,e rea* a-out that +in* of wis*om in the 3oo+s of !ro er-s an* 9o- (!ro er-s 36E<CB !ro er-s ?610B 9o- 28628). 3ut the 3oo+ of /cclesiastes seems to ha e a lo/er standard of /isdom. $ere, we rea* a-out the +in* of wis*om that comes from this world. 'o -ecome wise in this manner, a person must thin+ clearly an* stu*y carefully. :i+e Solomon, that person must learn all that he can from this worl*. So, a wise person un*erstan*s what is happening. $e is li+e a person who carries a lamp at night. 'he light may not actually ma+e him safer, -ut at least he an see the dangers" 3ut the foolish person pretends that there are no *angers. )r he *oes not %are a-out *anger. )r he is not patient eno!gh to stu*y a-out such things. Fis+s an* *angers are un+nown to him. 0 wise person can protect himself from some trou-les. 3ut only a fool imagines that he can protect himself from every trou-le. So a wise person realises that he will ertainly die. $e has learne* from his stu*y of this worl* that he cannot remain in this worl*. 0n* then some-o*y else will recei e e erything that the wise man o-taine* -y his wis*om. 0n* after a time, people will forget -oth the wise man an* the things that he learne* in this worl*. 3ut the wisdom that omes from (od brings life2 not death (1 9ohn 261DB !ro er-s 8632<3C).

Can a person+s efforts a hie-e anything that lastsB

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Solomon ha* wante* to fin* a -etter way to li e, -y his careful stu*y of this worl*. 3ut this worl* an* its wis*om *isappointe* Solomon. (either wise nor foolish -eha iour ha* taught Solomon a -etter way to live. 'hese things ha* only taught him that he must ertainly die" Solomon *oes not say whether he felt any fear of *eath. $is fear was of the things that woul* happen after his death.

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0 person wor+s har* to earn his wages. .t upsets him if he loses any part of them. Solomon ha* wor+e* har* -ut, at death2 he would lose e-erything. 'hat might not matter if the new owner of those things use* them wisely. 3ut Solomon coul* not -e sure a-out that. ,e +now from 1 Kings 1261<1? that Solomon>s son -eha e* in a ery foolish manner. 1 Kings 1A62E<28 tells how he lost much of his father>s wealth. ,hat upset Solomon most was the loss of all his effort. $e wor+e* so har* -ecause he wante* to achie e something *uring his life. 3ut the things that he was achie ing -elong to this worl*. 0n* nothing in this worl* lasts. 9esus taught that people an a hie-e something permanent *uring their li es. 3ut they will not achie e it -y means of the wis*om that comes from this worl*. .n other wor*s, careful stu*y, sensi-le thought an* har* effort will not achie e permanent results. ,hat we nee* is to ha e ;o*>s wis*om. ;o* gi es us that wis*om -y his wor* (the Bible). 0n* unli+e the wis*om that we can learn from this worl*, (od+s wisdom will ne-er disappoint us (see %atthew D62A<2E an* 9ohn 126A?<E0).

!ithout (od2 an anyone ha-e a good lifeB

&E lesiastes *:**7*3'
&sually, a person>s *aily tas+s are har*. ;eople do not e-en re ei-e a proper reward or payment for their efforts> 'hat is the nature of life in this worl*. ,e cannot really e@pect anything else. ,hat happens in this worl* is not usually fair, right or goo*. 3ut sometimes, for some people, life *oes not seem so har*. 'heir wor+ feels pleasant, an* they feel content. 'hey -egin to enGoy their li es. ;o* has -een especially +in* to those people, an* they shoul* -e ery grateful to him. 0ll goo* things come from ;o* (9ames 161D). 3ut those people shoul* not imagine that their happiness will continue for their whole li es. They must still be loyal to (od2 e-en when their time of happiness ends> ;o* *eser es honour whate er the state of our li es may -e. %ob was a man who ha* a ery pleasant life (9o- 2?61<C). 9o- 1610 gi es the reason. %ob was (od+s ser-ant, an* ;o* was protecting him. 3ut then Satan (the *e il) wante* to test 9o-, an* ;o* allowe* it. So %ob suffered much. 'he purpose of the test was to see whether 9o- woul* still gi e honour to ;o*. 9o- pro e* that he really was loyal to ;o*. 9o- praise* ;o* e en when he was suffering most. $e *i* not ser e ;o* Gust -ecause ;o* was +in* to him. $e ser e* ;o* -ecause ;o* *eser es honour. 0fter 9o->s trou-les, ;o* showe* special +in*ness to him again (9o- A2610<1D). ,e cannot earn (od+s kindness, an* we cannot o-tain it -y human effort. .t is ;o*>s giftB it is not a payment or a rewar*.

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= time for e-erything

'he 3i-le contains many great poems. /cclesiastes 361<8 is one of the most popular poems in the Bible. .t *eclares that e ery human acti ity, whether small or great, has its proper time. 'here is a right time an* a wrong time to *o all these things. ,hen a person carries out these actions at the right time, his efforts are usually successful. 3ut at a wrong time, the same efforts woul* not -e successful.

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'his is a kind of natural wisdom that ;o* has place* in the worl*. Sometimes, plants an* animals seem to un*erstan* it -etter than people *o (Song of Solomon 2611<13). (o-o*y teaches the plants an* animals, -ut they are still a-le to carry out their acti ities at the right time each year. 3ut people must study if they want to +now the right time to *o each tas+. 0 wise person uses that +nowle*ge when he arranges his wor+. 'hat is how a wise farmer *eci*es when to sow his see*. 'hat is how a wise +ing *eci*es when to ma+e peace with his enemies. 'hat is how e eryone shoul* arrange e ery acti ity. = foolish person also +nows that there is a right an* wrong time for each acti ity. 3ut he *oes not stu*y li+e the wise person. .nstea*, the foolish person thin+s that it is Gust a matter of han e. ,hen his wor+ fails -ecause of his foolish *ecision, he -lames his l!%$. )r he -lames God. .n fact, he will -lame anyone 1 apart from himselfH 3ut ;o* has arrange* that there is a proper time for e erything. 'here is e en a proper time when people shoul* trust ;o* to sa e them. 'hat time is now (2 4orinthians C62).

Time and eternity

&E lesiastes .:87$0'
/cclesiastes 362<8 contains a long list of acti ities which can happen either at the right time, or at a wrong time. ;o* has arrange* a right time for all these acti ities. 0n* people shoul* stu*y to +now what is the right time. ,hen such things happen at the right time, they are beautiful. 'he har est is bea!tif!l, -ut the farmer must gather it at the right time. / en *eath can seem right when a person has complete* his life>s wor+ (for e@ample (um-ers 20622<2?B :u+e 262E<32). / en war can seem right if it is necessary to sa e people from a cruel enemy. 0t the right time, things are -eautiful. 3ut ;o* has shown people something that is e-en more wonderful than time. .t is eternity. Eternity *escri-es a time that can ne er en*. .t lasts always, e en as ;o* himself is always the same ($e-rews 1368). ,e can thin+ a-out eternity, -ut we struggle to imagine it. 0ll the things that (od does seem too won*erful for us. / erything that he *oes lasts al/ays. )ur wor*s last for a momentB ;o*>s wor* never changes (!salm 11?68?). ,hen ;o* sa es a person, he sa es that person for eternity (9ohn 361C). $is promises are always true, thro!gh all %ent!ries (:u+e 16A8<EE). $e +nows the past, the present an* the future. 3ut the wor+ that people *o lasts only for a moment. 'he things that they achie e are ne er really permanent. So, they need (od+s #oly Spirit to gui*e them (9ohn 368B 9ohn A62A). ,ithout the $oly Spirit, they cannot un*erstan* ;o*>s thoughts (1 4orinthians 26?<1C). 3ut with the $oly Spirit, people *o not Gust wor+ for the present time. 'hey prepare for their eternity with (od ($e-rews 11613<1C).

(od is the perfe t Audge

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'o*ay, many people are unsure whether ;o* will -e their Gu*ge. 'he author of /cclesiastes -elie e* that fact strongly. 0n* he ha* e i*ence to pro e it. ;o* has arrange* our worl* so that e erything has its proper time. #or e@ample, unripe fruit tastes awful. So *oes fruit that is too ol*. 3ut when the fruit is completely ripe, it is -eautiful. 0n* that is true a-out e ery human acti ity too (/cclesiastes 361<8B /cclesiastes 3611). .f ;o* has arrange* a time for e erything, then clearly he has arrange* a time for Audgement. ;o* cares ery much a-out right Gu*gement. 0ll that he *oes is goo*, right an* proper. $e has arrange* this worl* so that there is a proper time e en for the smallest things. 4learly he woul* not neglect the proper time for Gu*gementB he consi*ers it ery important ("euteronomy 1D68<13).

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'he author of /cclesiastes e@presses shoc+. $e saw the Gu*ges an* he hear* their Gu*gements. )f course any human Gu*ge ma+es wrong *ecisions sometimes. 3ut the situation was much worse than that. 'hese Gu*ges *i* not e en care a-out what was right an* proper for them to *o. 'hey care* only a-out their own importance. )r, they care* only for the person who coul* gi e them a large gift (!ro er-s 1D623B %icah 3611). 9o- un*erstoo* this matter (9o- 2A61<12). $e as+e* why ;o* ha* not yet chosen a time to act as Gu*ge. 'he author of /cclesiastes -elie e* that he +new the answer. That time must still be in the future2 he e@plaine*. 0n* when ;o* acts as Gu*ge, his Audgements will be perfe t. 'hat must -e correct, -ecause ;o* has chosen a proper time for e ery acti ity.

:ife after death

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:ife after death is one of the most important su-Gects that a person must thin+ a-out. .t is a har* su-Gect to stu*y, -ut it matters ery much. .f there is life after *eath, then nothing matters more than a person>s relationship with ;o*. 'he author of /cclesiastes has Gust pro e* that, in the future, (od will be the Audge of e-erybody (/cclesiastes 361D). 4learly, that *oes not happen *uring e eryone>s life. 'hat fact pro e* to 9othat there must -e life after *eath (9o- 1?62E<2D). 9o- +new that ;o* woul* rescue him from his trou-les. .f ;o* *i* not *o it *uring 9o->s life, he must *o it after 9o->s *eath. 'he author of /cclesiastes thought that it was a har* test to -elie e these things. 3ut ;o* ha* arrange* that test so that people coul* see their own wea+ness. .n this life, *eath surroun*s us. ;o* ma*e our -o*ies from *ust (;enesis 26D), an* at *eath they return to the *ust (;enesis 361?). &ntil then, we must carry on our wor+ in this worl* (/cclesiastes 3622). .t is clear that the bodies of people return to the earth at *eath. 'hat happens to animals, an* it happens to people in the same manner. 3ut the author insists that the body is not e-erything. 0 li ing -o*y has life, a *ea* -o*y is without life. So a person>s life must -e something other than the -o*y. 'herefore, people must ha e a spirit, which the *eath of the -o*y *oes not *estroy. .t is the spirit that is the real person. 3ut we still ha e not pro e* what happens to a person>s spirit after the *eath of the -o*y. 'he author of /cclesiastes as+s6 /ho $no/s abo!t s!%h things0 'he answer, of course, is that (od knows. !eople can only +now when ;o* shows it to them. 'his is not a matter of human wis*om. )nly the wis*om that ;o* gi es can answer such Iuestions. ,e stu*y the 3i-le so that we can learn ;o*>s wis*om.

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The power of wealthy people

You may -e ri h and powerful. .n fact, you may -e so powerful that you can force other people to o-ey your or*ers. !erhaps many people wor+ har* for your pleasure or for your profit. 3ut there is one important fact that you nee* to +now. The day is oming when you will lose your power> You will lose it s!ddenly, in a moment of time. 0n* it may happen soon. Four power, li+e your wealth, belongs only to this world> /lsewhere, in hea en an* hell ali+e, strong people *o not control wea+er people (9o- 3618<1?). .n hell as in hea en, e eryone recognises ;o*>s power an* authority (!hilippians 2610). )n the *ay when you lose your power, you will also lose all your wealth> ,hen ;o* is your Gu*ge, you cannot pay him to -e +in* to you. 0ll his Gu*gements are right an* proper (/cclesiastes 361D).

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.t seems a strange statement that death is better than life (/cclesiastes A62). 3ut after *eath, ;o* is our Gu*ge, an* all his Audgements are right. 'hat is -etter than this worl*, where Gu*gements are often wic+e* (/cclesiastes 361C). .t seems e en stranger to say that it is better never to live (/cclesiastes A63). 'he author says that in or*er to emphasise how terrible people+s ruelty an be in this worl*. .t woul* -e -etter if we ne er ha* to see such cruelty. 'he author wante* his rea*ers to +now that (od hates this ruel beha-iour. 'he 3i-le constantly e@plains that fact < see .saiah 1621<2CB %icah 368<12B 9ames E61< C. 'he mo*ern i*ea that ;o* *oes not punish e en cruel an* wic+e* *ee*s is completely untrue.

%ealous and la@y attitudes

&E lesiastes /:/73'
,hen we first rea* this chapter, there seems no connection -etween the ruelty (in /cclesiastes A61), the Aealous attitudes (in /cclesiastes A6A), an* the la@y beha-iour (in /cclesiastes A6E). 3ut with the help of the 3oo+ of "ames, we can *isco er a connection. %ames was worrie* a-out 4hristians who care* too much a-out money (9ames 261<D). 'hey were ma+ing plans to ma+e themsel es rich (9ames A613<1C). 9ames warne* them that they were allowing themsel es to -ecome Gealous of other people (9ames A61<A). 9ames saw the truth a-out the easy and %omfortable li es that those 4hristians so much *esire*. 'hose 4hristians were trying to imitate some rich people who were la4y and %r!el. )f course a rich person can ha e an easy life if he is laJy. 0n* of course he can ha e a %omfortable life -y means of cruelty to other people. 3ut (od will punish anyone who beha-es like that (9ames E61<C). )r perhaps we shoul* say that those people bring about their own punishment (/cclesiastes A6EB 9ames E6E). 'hey ha e allowe* 5ealo!s attit!des to control their li es completely. 'hey ha e -ecome so la4y that they will not e en lift a han* to wor+ (/cclesiastes A6E). (ear the en* of their li es, a farmer fee*s his animals plentifully. $e wants the animals to -e ery fat when the -utcher +ills them. 0 %r!el person may imagine that he is li ing /ell. 3ut really, he is getting himself ready for his own punishment (/cclesiastes A6EB 9ames E6E). %ealous attitudes an ruin your life> Such attitu*es cause people to *o many e il an* cruel things. .t is -etter to -e poor than to -eha e li+e that (/cclesiastes A6C).

!ork that ne-er satisfies

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0s the author of /cclesiastes stu*ie* the worl*, he saw one particular man. 'his man>s -eha iour seeme* truly e,traordinary. 3ut in fact, the man was Gust behaving as all people behave. #rom his actions, we can learn a useful lesson a-out o!r o/n human wea+ness. 'he man>s strange i*ea was that he %o!ld ma$e himself %ontent by his o/n effort3 So, he wor+e* %ontin!o!sly. $is i*ea was strange -ecause all that work had ne-er made him ontent. $is continuous efforts pro e* that he was not %ontent. / en the man himself +new that his wor+ was without any proper purpose. $e *i* not nee* the money. 0n* he ha* no family who coul* -enefit from his wor+. 3ut still he wor+e*. 0n* he was una-le to rela@. 'he man>s pro-lem was that his wor+, li+e all human effort, -elonge* to this /orld. 0n* nothing in this world an satisfy us> 'he man>s efforts were as wea+ as the man himself. 0 man must *ie an* a man>s efforts cannot really satisfy him. $e may feel a temporary feeling of satisfa%tion with his wor+. 3ut it will not last. Only (od an satisfy us (9ohn D63DB !salm C261<2). ,e can trust him completely an* he will not *isappoint us.

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'he man alrea*y +new that his efforts would ne-er satisfy him. 'hat fact was clear to him -ecause of his wealth an* his family circumstances. $e realise* that his actions were foolish. 3ut most people ne-er realise that fa t. 0n* they continue to *o things that can ne er satisfy them. 'hey still -elie e that, somehow, something in this worl* will gi e them real satisfaction. 0n* -ecause they -elie e that, they will not trust ;o*.

=d-antages of lo-e and friendship

&E lesiastes /:87$*'
'he author of /cclesiastes -elie e* that this worl* is in a terrible state -ecause of people>s e il *ee*s. 3ut he saw that lo-e still remains in this worl*. 0n* lo-e is good. 'he author ha* not seen the perfect lo e that comes from ;o* (1 4orinthians chapter 13). $e saw something that was weaker. .t was the +in* of lo e that people show for each other. .t was li+e an agreement that says, .I /ill help yo! if yo! help me31 )r, .I /ill sho/ yo! love be%a!se of the benefits that I /ill re%eive31 !eople wante* to get lo-e more than they wante* to gi-e lo-e. 3ut e en that +in* of /ea$ love achie e* goo* things. ,hen a man fell, his frien* helped him to stand again. ,hen a man lay with his wife, she $ept him /arm (1 Kings 161<A). ,hen ro--ers attac+e*, a man>s companion fought on his side. .f you win* three pieces of string together, the string will support a hea ier weight. .n the same manner, people+s relationships with other people make them all stronger. 'hat is true a-out friendship, marriage an* e en b!siness relationships. 3ut of course, a string will always -rea+ in the en*, howe er strong it seeme*. .n the same manner, when the strain -ecomes too much, people /ill disappoint !s3 )nly (od can show us perfe%t love. )nly ;o* will never disappoint us.

The weakness of people+s support

&E lesiastes /:$.7$3'
'he author of /cclesiastes has Gust e@plaine* how goo* it is to ha e support from other people (/cclesiastes A6?<12). (ow he will show us how weak people>s support really is. $e tells us a-out a po/erf!l $ing who ha* rule* for many years. $owe er, this great +ing -ecame foolish. $is a* isers warne* him that the people *i* not li+e his laws. 3ut the +ing woul* not listen to their a* ice. $e was -ecoming ery !npop!lar, -ut he woul* not recognise that fact. So that ol* +ing lost the people>s support. 0n*, instea*, a yo!ng man from a poor family -ecame pop!lar. Su**enly, e ery-o*y wante* that young man to rule. 'hey too+ him out of prison to -e their ne/ $ing. You coul* imagine that such a popular and wise young ruler woul* always ha e the support of his people. 3ut that *i* not happen. 0fter a few years, people /ere not happy with his rule. !erhaps he e en -ecame as !npop!lar as the ol* +ing whom he ha* replace*. (o-o*y coul* ha e ha* more people to support him than that young man ha*. 'hat support seemed e@tremely strong. !eople were willing to fight and even die for him. 3ut really, that support was -ery weak. .t *i* not last. 0n* perhaps there was no proper reason why the young ruler lost the people>s support. "a i* was a popular +ing. 3ut he *i* not imagine that his rule *epen*e* on the support of his people. $e *eclare* that (od alone kept him safe (!salm C261<2).

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)oolish and wise prayers

%any people are ery foolish when they pray. 'hey try to con ince ;o* that they deserve his help an* support. 'hey tell ;o* how much -etter than other people they %onsider the$sel%es (:u+e 18611<12). 'hey thin+ that they %an impress God -y a long prayer (%ar+ 126A0) or an e@pensi e gift (%icah C6C<8). ,hen people recognise their true state in front of ;o*, they are humble. 'hey +now that they *o not *eser e any +in*ness from him. 'hey confess that they are guilty of many wrong things against ;o*>s law. 'hey as+ ;o* for help -ecause of his great +in*ness, not -ecause of anything that they ha e *one (:u+e 18613<1A). 'he 3i-le often warns people a-out proud attitudes. 0n* that is especially important when people pray. 'hey shoul* remem-er how great ;o* is. 'hey shoul* respect him as they pray. 'hey shoul* listen to his wor*, an* they shoul* o-ey him. 1n prayer2 it is more important to ha-e the right attitudes than to say the right words> ;o* alrea*y +nows what we will as+. 0n* he +nows what we really nee* (%atthew C68). 1n prayer2 it is more important to trust (od than to pray a long prayer (%ar+ 11623<2A). !eople often pray long prayers for the wrong reasons (%atthew C6DB %ar+ 126A0). 3ut sometimes it is right to pray for a long time, for e@ample, %ar+ 163E an* 0cts 161A. %any people who ha e a close relationship with ;o* pray constantly (:u+e 1861B 1 'hessalonians E61D). 0n* their prayers please ;o*.

;romises to (od
&E lesiastes 0:/75'
Some people try to control ;o*. 'hey promise to gi e a generous gift to him if he helps them. Feally, they are offering to pay for his help. 'hey are -eha ing in the same way as people behave to/ards a false god. )ther people promise gifts to ;o* for right an* proper reasons. #or them, their gifts are an e@pression of their than+s an* lo e to ;o*. .n .srael, people ga e their gifts to ;o* at his house, calle* the temple, in 9erusalem. %ost people li e* a long way from the templeB they coul* not go there often. So when they wante* to gi e a gift, they made a promise. 0n* when they ne@t went to 9erusalem, they han*e* o er their gifts to the priests there. ;romises matter to (od> 0n* that is especially true when people promise to ma+e gifts to ;o*. 0s soon as a person promises to gi e something, ;o* accepts that gift. So the gift already belongs to God, an* the gi er has a *uty to han* it o er (:e iticus 2D6?<10). 9esus was pro-a-ly thin+ing a-out /cclesiastes E6E when he spo+e the wor*s in %atthew E633<3A. $e too warne* people a-out their promises to ;o*. 1t is better not to make a promise than to make a promise that you do not arry out> 'he pro-lem is that people *o not thin+ properly a-out their duties to (od. ,e owe our whole li es to ;o*, an* not Gust our gifts. !eople try to satisfy ;o* with a promise when they will not allow him to rule their li es. ;o* *oes not Gust want our gifts. $e wants us to o-ey him completely.

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Desponsibilities towards poor people

&E lesiastes 0:678'
'here are two types of wor+ers6 (1) Some people must use their physi al strength to wor+. 'hey are often poor, an*, of course, they must wor+ har*. 'hey inclu*e farm wor+ers. 3y their efforts, they pro i*e the foo* that e eryone nee*s. (2) 'he other group of people are those people who organise the wor+. .n any society, their wor+ is essential, too. ,ithout goo* lea*ers, people struggle e en to pro i*e the foo* for their own families. Someone nee*s to *eal with the *ifficulties that woul* stop the wor+. .n this secon* group are go ernment officials, Gu*ges an* e en the +ing. .f they are wise an* careful, then wealth may come to the country. 0n* e eryone can -enefit from that wealth. 3ut offi ials and rulers often use their opportunity to make wealth in a wrong manner> #or e@ample, they may force poor people to wor+ too har*. 'hey may pay wages that are too low. )r they may ma+e *ecisions an* Gu*gements that are not right an* proper. 'hey *o such things -ecause they want only to benefit themsel-es, an* not other people. ;o* cares a-out all +in*s of people, -ut he especially cares a-out poor people. $e has ma*e some people powerful so that they can loo+ after poorer an* wea+er people. 3ut when wealthy people use poor people for their own a* antage, (od is angry. 'hose cruel people will not a oi* their punishment.

:o-e of money
&E lesiastes 0:$97$*'
0 person who lo-es money can ne er get enough money to satisfy his *esire. $e will always want more money than he actually o-tains. 'hat is why the lo e of money causes people to *o all +in*s of e il acts (1 'imothy C610). .n the en*, it %ontrols people li$e a god (%atthew C62A). $owe er, a person who *esires possessions may -e a-le to o-tain those things. 3ut he sho!ld not imagine that he /ill benefit from those possessions. )ther people want those things, too. 0n* they /ill !se every effort to o-tain those things from him. $e lo es his wealth, -ut those other people woul* lo e to ha e it, too. So the person who lo-es wealth is ne-er ontent. 0n* his wealth is ne er safe. .f he sleeps -y night, he cannot protect it. 3ut e en when he is awa+e, people are constantly trying to ta+e it from him. $e shoul* not imagine that more wealth woul* gi e him a -etter life. .n fact, the in%rease of his /ealth only %a!ses him to /orry more. 0ll that person>s lu@ury cannot gi e him a goo* night>s sleep. 3ut a poor person can often sleep well, e en if he is hungry. $e may own nothing, -ut, -y night, he is comforta-le. $is life is much more pleasant than the life of someone who lo es money or possessions. 1t is wrong to lo-e money or possessions> ,e shoul* show our lo-e to (od with e erything that we ha e, inclu*ing our wealth an* possessions (%ar+ 12628<3A). 0n* when we lo e ;o*, he protects us (!salm 121). 0 goo* night>s sleep is (od+s gift, which no amount of money can pro i*e (!salm 12D62).

Things that lose their -alue

&E lesiastes 0:$.7$5'
= person an work for his whole life but gain nothing> 'hat is a ery sa* fact, -ut it is not unusual.

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.n fact, we coul* say that it happens to e-eryone. 'here is nothing in this worl* that we can ta+e with us at *eath. ,e must lea e -ehin* e erything that we earne* in this worl*. / en as we were -orn without possessions, we must *ie without our possessions. 6oney, /ealth an* possessions are things that -elong only in this /orld. So in -oth hea en an* hell, they ha-e no -alue. .n fact, e en in this worl*, money, wealth an* possessions sometimes lose their alue. 0 man may wor+ har* for his whole life to pro i*e for his son. 'hat man may sa e his money ery carefully. 3ut his son may still recei e nothing. 'hat, too, often happens. 9esus spo+e a-out this matter in %atthew C61?<21. $e sai* that people must not merely thin+ a-out the alue of things in this worl*. %any things destroy the possessions that people ha e in this worl*. 0n* there are thieves who steal our possessions. So we shoul* realise that our wealth in this world annot last. .t matters much more whether something is -aluable in hea-en. 'hat is, whether ;o* consi*ers it alua-le. So, nothing is more alua-le to a person than that person+s relationship with (od (see %atthew 136AA<AC). (othing can *estroy the things that are alua-le in hea en. 0n* they ne er lose their alue.

!rong rea tions to (od+s kindness

&E lesiastes 0:$67*9'
&sually, a poor person must wor+ ery har*. $is wor+ is *ifficult an* unpleasant. $e *oes not earn enough money so he *oes not get enough foo*. $owe er, sometimes ;o* shows spe ial kindness to that poor person. So, that person enGoys his wor+. 0n* he has enough to eat an* to *rin+. He sho!ld be very gratef!l to God for his $indness7 many people *o not ha e these things. 'he wealth of a ri h person *oes not really gi e him a -etter life than the poor person has. )f course, the rich person has -oth money an* foo*. 3ut often rich people suffer -ecause of wrong *esires or Gealous attitu*es (/cclesiastes A6AB /cclesiastes E610). 'heir wealth *oes not satisfy them. 'hey -elie e that they nee* e en more money. 3ut sometimes, ;o* shows spe ial kindness to a ri h person. 'he result is that the person can enGoy his wealth. $e is content with the wealth that ;o* has pro i*e* for him. So that person *oes not waste his energy in an effort to -ecome richer. 'hat is ;o*>s +in*ness, an* that person sho!ld be very gratef!l3 3ut people often show a wrong rea tion to (od+s kindness. 'hey shoul* -e grateful for the Goy that ;o* has put into their hearts. 3ut often, they 5!st feel pleased a-out the things that they ha e in this worl*. 'hey allow the things that are in this worl* to satisfy them. 'hey forget that soon they must lea-e this world. 'hey neglect the fact that (od will be their Audge (/cclesiastes 361D). So their present happiness -enefits them only *uring their short li es in this worl*.

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= ri h person who annot enAoy his wealth

,hen a person re ei-es wealth2 possessions and honour, many people *o not respect that person. .nstea*, they try to wor+ out how they themsel es can -enefit from that wealth, those possessions, or that honour. 0 rich man>s enemies often pretend to be his friends. 'hey can start to -orrow things that they /ill never ret!rn. 'hey can *o -usiness with him for their o/n advantage. 'hey can loo+ after his property in a manner that benefits themselves -ut not him. 'hey can gi e him too much wine to *rin+, then !rge him to ma$e !n/ise promises to them.

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)ther thie es pretend nothing. 'hey ma+e schemes to rob the man. 'hey woul* gla*ly m!rder him in or*er to get Gust a small amount of his wealth. !eople -elie e that wealth, possessions an* honour are some of the -est things that anyone can possess. 'hey will *o almost anything to get these things. 'hey -elie e that these things will gi e them a goo* life. 3ut the author of /cclesiastes has tol* us a-out a man who ha* all these things. 'hey were God1s gift to himB he *i* not e en ha e to wor+ har* to get them. 1f wealth2 possessions and honour really ould gi-e a person a good life2 then this man would ha-e a good life> ,e *o not +now why ;o* *i* not allow the man to -enefit from these things. !erhaps it was to show the man that he must not trust in his wealth2 possessions and honour. Such things -elong in this worl* onlyB they cannot help us after our *eaths. )nly trust in ;o* -enefits us -oth in this life an* after *eath.

!hat is a good lifeB

&E lesiastes 3:.73'
'he author of /cclesiastes is showing us how wrong popular opinions can -e. !eople use* to say that a man /ith many sons had a s!%%essf!l life. 'hey still *o say that a long life m!st be a good life. 0n* in the gra e, people sai* that a man 1rested /ith his fathers1 (for e@ample, 1 Kings 1C6C). So, the author tells a story a-out a man who seemed to ha-e a good life . $e ha* many chil*ren. $e li e* longer than anyone can imagine. 3ut then he *ie* an* the truth a-out his life -ecame clear. 'he man>s many chil*ren did not %are enough a-out that man e en to -ury him. 'hat woul* mean that wil* *ogs or -ir*s woul* tear his -o*y apart (1 Kings 1C6A). 'he only reason why the family *i* not care a-out the -o*y was that it had no val!e. 3ut such a family woul* fight li+e *ogs for that man>s possessionsH .t was a terrible end to what seeme* an honoura-le life. )f course people coul* not say that such a man =reste*>. "uring his life, the man woul* not rest if he saw such thingsH .t seems e en worse -ecause these terri-le things happene* in p!bli%. ,hen an un-orn chil* *ies, its whole life has happene* in secret. 'hat chil* ne er achie es any of the things that people consi*er great, goo* or honoura-le. .t simply passes from life to death> 0n* that, of course, is where all people must go> ,hether in a proper gra e or not, their bodies return to the *ust of the earth (/cclesiastes 3620). 3ut it is *ifferent for their spirits. 'hey must stan* in front of ;o*, who is their Gu*ge (/cclesiastes 361DB /cclesiastes 3621B :u+e 1C61?<31).

Dest for the soul

&E lesiastes 3:578'
/nglish 3i-le translations usually ha e the wor* =*esire> or =appetite> in /cclesiastes C6D an* C6?. 0ppetite means *esire for foo*. $owe er, these erses are a-out something that is much more important than foo*. .n the original language, the wor* for =*esire> or =appetite> in these erses is the same wor* that we usually translate6 <soul+. 'he soul means the real person. .t is from our soul < not our -o*y < that our most important *esires come. #or e@ample, our -o*y nee*s foo*, so we feel hunger. 3ut our soul needs a right relationship with (od2 an* our soul cannot rest without him. !eople wor+ har* for their foo*, -ut foo* cannot satisfy the soul>s *esire. 'hat is why the wise person an* the fool ali+e cannot fin* satisfaction without ;o*. .n this most important matter, the wisest person has no a* antage. 4areful stu*y an* thought *o not gi e anyone a right relationship with ;o*.

1'0

0 poor person can hide the fact that he is poor. $e can pretend that he is not hungry. !eople may -elie e him, -ut his own soul will still not fin* any satisfaction. .t is -etter to -e content with the things that we ha e. / eryone +nows that. But the things that we an see in this world annot satisfy our souls> So the soul remains without rest, an* people remain in a *esperate state without ;o*. 0n* there is no reme*y in this worl*. 3ut there is a remedy in (od+s promises> 0 person who trusts 4hrist will fin* rest for his soul. 9esus promise* that in %atthew 1162?. See also 9ohn C62D an* !salm C261.

!ho would argue against (odB

&E lesiastes 3:$97$*'
.n /cclesiastes C610, the author seems to as+6 .Who is this0 What $ind of person /o!ld try to arg!e against God, /ho made him &"ob 89:;'01 Since the -eginning, we ha e +nown the answer6 this is *D*6. 0*am, of course, was the name of the first man. .n the language calle* $e-rew, it -ecame a general word for all people. 'he wor* remin*s us a-out the origin of man, whom ;o* create* from the d!st of the earth (;enesis 26D). 0n* it remin*s us a-out the wea+ness of all people, who at death m!st ret!rn to the earth (;enesis 361?). 0lthough they are so wea+, people onstantly argue against (od> 'hey argue that his opinion abo!t their lives is not %orre%t3 'hey argue that God sho!ld approve of them be%a!se of their efforts3 3ut all their efforts in this worl* only show how weak they are. 0n* all their arguments only pro e how wrong they are. ,ith this thought, the author -egins the secon* part of the 3oo+ of /cclesiastes. $e has sai* enough a-out the weakness of people+s efforts to please ;o* -y their own wor+s. $e has pro e* that ri hes2 honour and a long life do not really satisfy anyone. (ow, he will try to answer the Iuestion at the -eginning of /cclesiastes C612. .n this worl*, a person>s life is short an* wea+ (!salm ?0). 0n* no-o*y can control what will happen in the worl* after his *eath. So, what should people do during their li-esB .t is the author>s *esire to show the proper way for people to li e. $e will try to answer his Iuestion -y careful stu*y of people>s -eha iour in this worl*.

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!hen the truth is unpleasant

.f something smells awful, you can use a su-stance with a sweet smell to hi*e the -a* smell. 3ut you ha e not *ealt with the real pro-lem. ,hate er cause* the -a* smell is still there. 0 =goo* name> means a goo*, honest character. 'hat is the character of a person who lo es the truth (9ohn 16AD). 'hat person *oes not hi*e pro-lems, -ecause the truth matters to him. So he is honest, -oth with himself an* with other people. )f course, most people agree that the truth is -etter than a lie. 3ut still, they prefer not to thin+ a-out facts that they consi*er unpleasant. So, they go to happy parties. 'hey nee* e ery opportunity to forget their trou-les an* to thin+ happier thoughts. 3ut they might learn more if they went to funerals instea* of -irth*ay partiesH 0t a funeral, they woul* learn an important lesson. 'here, they woul* un*erstan* that all people must *ie. ,hen people remem-er that fact, they ha e an opportunity to be ome wiser. !eople shoul* prepare now for the *ay when ;o* is their Gu*ge.

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9esus sai* that the truth makes people free (9ohn 8632). 3ut of course, not e ery true fact has that effect. ,e cannot Gust thin+ a-out the fact that we must *ie. 'hat fact is true, -ut it will ma+e us misera-le. ,e must also thin+ a-out the fact that ;o* sent his Son to sa e us. So we must in ite him into our li es (9ohn 361C). ,hen we *o that, then we really will -e free (9ohn 863C). 0n* the result will -e the +in* of life that ne er en*s (9ohn 86E1).

Serious thoughts
&E lesiastes 5:.7/'
%any people are constantly trying to ma+e themsel es happy. 'hey say that the purpose of life is to -e happy. 'he author of /cclesiastes -elie e* that such people are foolish. 'hey ha e allowe* their emotions to rule their li es. 0 person who wants to -e wise must ha e a *ifferent attitu*e. 0 wise person *oes the things that are right an* proper for him to *o. $e chooses to -e serious, -ecause people>s li es are *ifficult. $e chooses to -e careful, -ecause his thoughts must -e sensi-le. $appiness is not, of course, e il, -ut the desire for happiness causes people to *o many e il an* stupi* things. (o-o*y li+es to -e sa*. 3ut until we are sorry about our e-il deeds2 we will not ask (od to forgi-e us. &ntil we *esire a complete change in our li es, we will not in ite ;o* into our li es. Sa* feelings -ring a-out serious thoughts. 0n* when these thoughts are right an* proper, they can achie e goo* results. So it is not the happy parties that are wrong. .t is the attitude of people at those parties. 'hat is why 9esus chose to -e present at such e ents. $e ate with people who were guilty of many wrong an* e il *ee*s. 3ut 9esus *i* not Goin in their foolish laughter. $e went there to help people who nee*e* ;o*>s help. $e spo+e serious wor*s there a-out how ;o* wante* to rule those people>s li es. 0n* all his wor*s were wise (%atthew 1161?B %ar+ 261E<1D). ,hen we ha e +nown sa* feelings, then we can +now the greatness of ;o*>s comfort (%atthew E6A).

)oolish songs and laughter

&E lesiastes 5:073'
'he people in .srael lo e* to sing. 'hey sang at home, an* they sang at wor+. 'hey sang at we**ings an* they sang at funerals. Solomon ha* a collection of 100E songs (1 Kings A632). )f course, the foolish people were not singing to praise ;o*. #oolish people *o not *o that. ,hen they sing, it is for their own pleasure. 'hat is how foolish people -eha e. 'hey thin+ constantly a-out themselvesB they care only a-out their o/n feelings. &sually, we *o not li+e anyone to tell us that we are wrong. 3ut that attitu*e is foolish. .t woul* offen* those foolish people if someone complaine* a-out their songs. 3ut the person who desires to be wise has a *ifferent attitu*e. $e wants to +now a-out e ery wrong thing that he is *oing. $e nee*s to +now these things so that he can change his -eha iour (!ro er-s ?68<?). 'hat is how a person -ecomes wise. 'hose foolish people are at a party. 'hey ha e finishe* their song, an* now they are laughing. 3ut their laughter, li+e their song, has no purpose. .t is Gust a soun* that they ma+e. .t *oes not e en mean that they are happy. ,hen foolish people cannot laugh a-out something, they laugh at someone. .n the original language, the wor* for =pot> in /cclesiastes D6C is the same as the wor* for =thorn>. 'he same wor* has two meanings. 'horns are -ushes with sharp points. 'hey are a nuisance to collect an* they *o not e en -urn well. So the thorns are li+e the fools. 'hey -oth ma+e a lot of noise, -ut they achie e no useful purpose. 'he thorns are fit only for the fire, e en as the fool is fit only for punishment.

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The danger of money

&E lesiastes 5:5'
'he author of /cclesiastes wante* people to stu*y so that they coul* -ecome wise. $e constantly warne* people a-out their foolish -eha iour. 3ut sometimes he thought that it was necessary to warn wise people, too. !eople li+e to ha e wise rulers2 wise offi ials and wise Audges. 'here are many goo* opportunities for wise people. .f a wise person uses those opportunities well, he can ma+e himself successful. 0n* that is the danger. 'he purpose of wis*om is not to gi e a person power, importance an* wealth. 'he purpose of wis*om is to show a person how to ma+e *ecisions that are right, proper an* wise. .t is not right, proper or wise to lo-e money (1 'imothy C6?<10). 'he lo e of money causes people to *o all +in*s of wrong an* e il actions. #or e@ample, the love of money causes Audges to accept secret gifts. 'hen they issue Gu*gements that help the gi er. Such a Gu*ge must not imagine that he has acte* wisely. $is *ecision is not wiseB it is foolish and evil. 'he love of money causes employers to force their employees to wor+ too har*. 'he love of money causes len*ers to act unfairly. 'he love of money causes rulers to use their power in an e il an* cruel manner. 'hese powerful people -ecame important -ecause of their wis*om. 3ut there is no wisdom in their a tions now. !eople may still consi*er them cle er an* intelligent. 3ut now these powerful people li e only to ser e their own *esires, as foolish people *o.

The reward for patien e

&E lesiastes 5:67$9'
<The end of a matter is better than its beginning>+ Someone shoul* ha e remin*e* Solomon a-out those wor*s. $e -egan his rule so well (1 Kings 36A<1A), -ut he en*e* it in a terri-le manner (1 Kings 116A<?). ;atien e is essential for any tas+ that we cannot complete imme*iately. )nly a person who %ompletes a tas+ is successful in that matter. 0n* no tas+ is e er greater in someone>s life than how that person li es his life. ,e often feel a sense of pride when we begin well. 3ut the -eginning is often the easiest part, -ecause our trou-les ha e not starte* yet. 'here will certainly -e trou-les. .f the tas+ is great, then the trou-les will -e great too. ,e nee* the same +in* of patience that %ob ha* *uring his trou-les (9ames E6D<11). $e continue* to trust ;o*, e en through the worst trou-les. .f we are not patient, then we will -ecome angry. ,e may feel so angry that we complain against ;o*. 'hat is a foolish an* wrong thing to *o. ;o* is goo*, an* holy, an* perfect. ,e must not -lame him when we suffer trou-les. 'he wise person *oes not as+ why the -eginning of his tas+ was so much easier. $e inten*s, with ;o*>s help, to omplete his tas+, whate er the pro-lems may -e. 0n* he wants to complete it in a manner that pleases ;o*. 'hat *esire gi es him the patience to continue the wor+ *uring *ifficulties an* trou-les. ,hen the tas+ is to ser e ;o*, there is a great reward for our patience ($e-rews 1063E<3C).

The best gift for your hildren

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.f you lo-e your hildren, then of course you want to pro i*e for them. 0n* you hope that your gift will continue to -enefit them long after your own *eath.

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%ost people try to sa e some money for that reason. 3ut they worry a-out it. 'hey hope that their chil*ren will use the gift wisely. .f they *o, then the money can protect them from many trou-les. .t can support them when their li es are *ifficult. 0n* it can offer real -enefits to them. 3ut e eryone realises that a gift of money an a tually ause many problems. )ften, the chil*ren waste the money, or someone else ta+es the money from them. 0n* then the gift has faile* to achie e its purpose. 'here is another kind of gift that a wise parent can gi e to his chil*. / en the poorest parent can affor* to gi e this gift. .f the chil* accepts this gift, then it will certainly -enefit him. 0n* it will continue to -enefit him for his whole life. 'his gift is the gift of wisdom (see !ro er-s 8610<11). 0 parent gi es this gift when he teaches his chil* to -e wise. 'he parent must teach the chil* how to ma+e right *ecisions, an* how to -eha e in a proper manner. 3ut especially, he must teach the chil* how to respe t and to ser-e (od (!ro er-s 36E<C). 0ll true wis*om comes from him (9o28628B !ro er-s 26E<C). !eople who lo e this +in* of wis*om recei e life. 'hat is, the best +in* of life (!ro er-s 361D<18). :i+e money, their wis*om can protect them from *angers, -ut wis*om *oes much more won*erful things than that. ;o*>s wis*om gi es people a right relationship -oth with (od an* with other people. 'hen people are content in their li es, an* their li es are worthwhile.

!hy we need troubles

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;o* *i* not originally inten* that people>s li es woul* -e har*. $e ga e the first people a home where their li es woul* always -e pleasant (;enesis 268<?). 3ut when people chose not to o-ey ;o*, ;o* change* those arrangements. .n the future, they woul* ha e many troubles. 0n* they woul* ha e to work hard for the things that they nee*e* (;enesis 361C<1?). 3ecause ;o* has *one these things, people cannot change them. Sometimes he allows a person to +now wealth, health or happiness. 3ut when these things *o not continue, that person must not complain against ;o*. ;o* is not e il an* he *oes not cause our trou-les (see 9o- chapters 1<2). 3ut he *oes allow us to suffer some trou-les so that we can learn a ery important lesson. 'he lesson is this. (od wants people to ser-e him2 and only him2 as their (od ("euteronomy E6D<10). 3ecause people *o not o-ey the real ;o*, they often choose money, s!%%ess or happiness as their go*s. 3ut people must learn that these false go*s will always fail in the en*. 'hey must un*erstan* that only the real (od an satisfy them. 'heir trust in anything else must *isappoint them. .t is a har* lesson, -ut it is for a goo* purpose. .f people felt completely happy without ;o*, they woul* ne er trust ;o*. .f money satisfie* people completely, they woul* see no reason to o-ey him. ;o* has alrea*y prepare* a future home where, again, people>s li es will always -e pleasant (Fe elation 2161<E). 3ut that home is not for e eryone. .t is for the people who ha e chosen ;o* as their only ;o* (Fe elation 22612<1E).

!rong attitudes about goodness and wi ked beha-iour

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,e say that a good person deserves a long life. 0n* we thin+ that the life of a very /i%$ed person sho!ld be short. 'hat seems fair an* proper to us, -ut it *oes not always happen in this worl*. 3ut in fact, goo* people sometimes *ie at a young age. 'hat is clear e i*ence that a person+s own goodness annot sa-e that person.

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.t is also true that wic+e* people sometimes ha e long li es. 3ut of course, that fact *oes not show that people shoul* -e wic+e*H .t *oes not -enefit anyone to li e a long life if they are li ing in a wic+e* manner. "uring their long li es, wi ked people onstantly add to the e-il deeds for whi h (od will punish them. 'he author warns that people can ha e wrong attitu*es towar*s goo*ness, as well as wic+e* -eha iour. )f course people shoul* always *o what is right an* wise. 3ut some people trust their own goodness so much that they e en accuse ;o* (Fomans 363<DB 1 9ohn 1610). 'hey imagine wrongly that their own goo*ness can sa e them (Fomans 3620B :u+e 186?<1A). Such people are -ringing a-out ;o*>s Gu*gement against them (Fomans 261<E). / ery-o*y carries out wic+e* *ee*sB no-o*y shoul* *eny that fact (Fomans 36?<1?). 3ut people must not use that fact as an e, use to arry out e-en more wi ked beha-iour (Fomans 36D<8). ;o* will certainly punish such wic+e* -eha iour. 'hose wic+e* people may e en *ie -efore the proper time -ecause of ;o*>s Gu*gement against them ((um-ers 1C628<3E). 'he person who respects ;o* can a oi* these wrong attitu*es. $e as+s ;o* to forgi e his e il *ee*s (1 9ohn 16?). $e allows ;o* to show him how to li e (1 9ohn 16D). 0n* he trusts only in (od+s goodness to sa e him (Fomans 3621<2A). So the person who respects ;o* *oes not trust in his own goo*ness.

!isdom and goodness

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,is*om is powerful, -ut it is ery rare. .n fact, it is impossi-le to o-tain perfect wis*om from anything or anyone in this worl*. 'he author of /cclesiastes consi*ere* that wis*om an* righteousness (goo*ness) are really the same thing. Deal wisdom is always goodJ and goodness is always wise> .n /cclesiastes ?613<1C, the author will tell a story to pro e that one wise man is stronger than a whole army. .n that passage, the wise man *efen*s his own city. $ere in /cclesiastes D61?, the wise man *efeats an enemy>s city. 0ncient cities ha* strong walls for their *efences. 0n* this city ha* 10 powerful captains as its guar*s. 3ut wis*om ma*e the wise man stronger than all his enemies were. 'hat is the strength of a man who is perfect in wis*om an* goo*ness. ,e ery much *esire to fin* such a person, -ut our efforts must *isappoint us. Nobody is ompletely good> / eryone has *one wrong an* e il things that are against ;o*>s law. ;o*>s Gu*gement against us is that we are all guilty people. (ot one person can preten* to -e wise or goo* in front of ;o*. ;o*>s stan*ar*s are perfect an* no person is e er perfect. 3ut people ha e terri-le enemies that they must oppose. . *o not mean their human enemies, although those enemies are often powerful enough to ma+e anyone afrai*. 3ut there are worse enemies than those, for e@ample, the de-il and the power of death (/phesians C612B 1 4orinthians 1E62C). / en our own e-il deeds control us li+e sla es (Fomans D61D<22). ,e nee* real goo*ness an* wis*om to *efeat enemies li+e those onesH ,e *o not ha e that wis*om an* goo*ness, an* we cannot get them from this worl*. 'hey are not something that we can achie e -y careful stu*y or goo* wor+s. 'hese things come only from ;o* (9o- 28628). .t is only (od who can sa e us from those terri-le enemies. So !aul was ma+ing an important statement when he calle* Christ: <the wisdom of (od+ (1 4orinthians 162A). !aul *eclare* that he woul* not trust his own righteousness. .nstea*, he ha* recei e* righteousness from ;o* when he (!aul) truste* 4hrist (!hilippians 36?). 3y means of 4hrist, (od gi-es his people wisdom and righteousness. $e ma+es them holy an* he frees them from their enemies (1 4orinthians 1630). So there is no reason for pri*e, e@cept in what ;o* has *one (1 4orinthians 1631). ,e cannot sa e oursel es, -ut ;o* can sa e us. So we must trust him.

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=m 1 good enoughB
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You may consi*er yourself a goo* person. 3ut e en the -est people are guilty when ;o* is their Gu*ge (/cclesiastes D620). You *o not ha e to wait until ;o* issues his Gu*gement against you. Fou yourself already know that you ha e *one many wrong an* e il things. Your own heart (that is, your conscience) alrea*y *eclares you guilty. 'he author of /cclesiastes use* a little story a-out a master an* his ser ant to e@plain this matter. 0t the time of the 3i-le, many people wor+e* as ser ants. 0n important man woul* ha e a lot of ser ants in his house. 3ut e en someone who was much less wealthy might employ a -oy to carry out tas+s for him. )f course, a ser ant usually -eha e* well when he was in front of his master. 'he master woul* not hesitate to punish his ser antB he might stri+e the ser ant with a stic+. 3ut often, a ser ant hate* his master or he felt anger towar*s the master. 0n* so the ser ant woul* say unpleasant things a-out his master when the master coul* not hear him. .n the story, the ser ant thought that the master woul* not hear his insults. 3ut actually, the master hear*, an* so he ha* to punish his ser ant. $e coul* not allow such -eha iourB it was a matter of honour. 3ut everyone sometimes says -a* things a-out other people, so of course this master had done that too. $e was guilty of the same wrong *ee* for which he was punishing his ser ant. So -y means of that punishment, the master was showing that (od must punish him &the master' too. 'hat master himself *eser e* that punishment, an* he +new it. Sometimes we accuse other people in or*er to ma+e oursel es feel innocent. 3ut that *oes not ma+e us innocent. .n fact, it only in reases the reasons why (od should punish us (Fomans 261<C). ,e may consi*er oursel es -etter than other people, -ut that is not good enough. ,e all *eser e a terri-le punishment for our e il *ee*s. 3ut ;o* sent 4hrist to sa e us from that punishment (Fomans C623B 9ohn 361C). ,e must confess our e il *ee*s to ;o* an* we must in ite him into our li es. ;o* forgi es the people who trust 4hrist.

!hat is wisdomB
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'he author of /cclesiastes pro e* all that he wrote -y means of careful thought an* stu*y. 'hat is what people call wisdom. 3ut his stu*y of wis*om pro e* to him that, in fact, he ha* hardly beg!n to un*erstan* wis*om. ;erfe t wisdom is a much greater an* more won*erful thing than our min*s are capa-le to un*erstan*. 'here seems no limit to the num-er an* ariety of things in this worl*. 3ut this worl* is Gust one small part of all that ;o* has create*. 0 person cannot e en un*erstan* his o/n thoughts an* actions properly. 'he wisest people soon learn that they are not really wise. 'hey ha e stu*ie* enough to ma+e some sensi-le *ecisions an* to gi e some goo* a* ice. 3ut their de isions are not always wise and their ad-i e is not always right. 9o- trie* har* to un*erstan* where wis*om comes from. $e sai* that it *oes not come from this worl*, li+e gol* (9o- 2861<1?). Something that is so perfect can only come from (od himself (9o28623). .t is a goo* an* perfect gift that ;o* *esires to gi e to us (9ames 161DB 9ames 361D).

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(od wants to tea h people much more than they can e er learn -y careful thought an* stu*y. $e wants people to -e content in their relationship with him in a way that their min*s cannot e en un*erstan* (!hilippians A6D). ;o*>s wis*om begins when we respect ;o* (!ro er-s ?610). .t %ontin!es through our li es as we trust ;o* (!ro er-s 36E<C). .t is much -etter than what people call wis*om (!ro er-s 36D, .saiah EE6?B 1 4orinthians 162E). )ur min*s cannot un*erstan* ;o*>s wis*om -ut ;o* teaches it to us -y his Spirit (1 4orinthians 26D<10).

!hy people onstantly do foolish things

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'he author of /cclesiastes wante* to un*erstan* the nature of foolish -eha iour. 3y that, he meant wi ked -eha iour. !eople *o things that they -elie e to -e st!pid, /rong and dangero!s. .t seems e@traor*inary that anyone shoul* choose to -eha e li+e that. 3ut in fact, e-erybody is *oing such things constantly. / il -eha iour tempts us in or*er that it may control us. .t is li+e a woman who has chosen not to -e loyal to her hus-an*. She tempts a man in the same way that e-il beha-iour tempts us all> :i+e us, that man +nows that his actions are foolish and dangero!s. :i+e us, he /ants to please himself now, although his happiness can only last for a moment. 'hat feeling causes him to forget all the tro!ble that he is causing for himself an* his family. You can rea* similar *escriptions in !ro er-s chapter E an* !ro er-s ?613<18. 'hese passages are a-out wrong se@, -ut they also *escri-e all +in*s of wrong -eha iour. ,e *o these things -ecause we allow e-il desires to ontrol us (9ames 161A<1E). ,e allow our emotions to rule our li es. Only the person who pleases (od an a-oid su h beha-iour> So we nee* to un*erstan* how we can please ;o*. .t is certainly not -y our own goo* *ee*s or har* efforts (Fomans A61<8). .nstea*, we must belie-e (od and we must trust him (;alatians 36C<?). 'hen ;o* will gi e us his $oly Spirit, an* our wrong *esires will not still control us (;alatians E61C<23). ;o* can free us from the power of our e il *ee*s -ecause 9esus *ie* for us (1 9ohn 16D).

1s anyone ompletely goodB

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/cclesiastes D620 says clearly that nobody is ompletely good. 3ut Solomon still searche* for such a person. $e coul* not fin* that person. $e says that there is only one goo* man among 1000 men. 0n* there is not one goo* woman among them all. . thin+ pro-a-ly that -oth these e@pressions ha e the same meaning. True goodness in any person, whether man or woman, is e,tremely rare. .t is so rare that it har*ly seems possi-le for such a person to e@ist. Solomon +new no-o*y who was perfect. 3ut still, he chose his wor*s carefully. $e *i* not *eny the truth that is in ;o*>s wor*. 1f Solomon ould not find a perfe t person in this world2 he ould find that person in the Bible> Se eral !salms contain a des ription of a man who is ompletely good, for e@ample !salm 1, !salm 1E an* !salm 2A63<E. ,e can rea*, of course, a-out many people who ser e* ;o* in the 3i-le. 3ut the 3i-le often remin*s us that these people were not completely goo*. #or e@ample, it tells us a-out the wrong *ee*s of (oah (;enesis ?621), 0-raham (;enesis 12610<13), %oses ((um-ers 206D<12), an* "a i* (2 Samuel chapter 11). 3ut the 3i-le *eclares that %esus Christ2 (od+s Son2 is ompletely good ($e-rews A61EB 1 !eter 161?B 1 9ohn 261). $e is the one man whom ;o* consi*ers perfect. .n the en*, ;o* will ma+e all his people perfect ($e-rews 116A0B $e-rews 12623). 'his is possi-le -ecause of the *eath of 9esus. 0n* it has alrea*y starte* to happen -ecause ;o*>s $oly Spirit is present now in the li es of ;o*>s people (Fomans 861<2B Fomans 86?<11B ;alatians E6E).

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!hy we do wrong things

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(o-o*y is completely goo*. / ery person *oes things that are wrong an* e il (/cclesiastes D620). 3ut ;o*, who create* all people, ne er *oes anything wrong. So clearly he *i* not inten* people to li e as they now li e. $e *i* not want them to *o wrong an* e il things. .t was people who chose to *o those wrong things. (od is not responsible for people+s e-il deedsJ they themsel-es are responsible> 'hat is what Solomon learne* -y his careful stu*y an* thought a-out this worl*. 0n* that is what the 3i-le teaches as a matter of history. 0ll that ;o* create* was, originally, completely goo* (;enesis 1631). 'he first people were completely goo* an* they li e* in a perfect worl* (;enesis 268<2E). 3ut they hose not to be loyal to (od. 'hey *i* not o-ey his instructions. 'hey ma*e that *ecision on purpose (;enesis 361<12). 'hey *i* that e il act -ecause of their wrong desires. 'hey *esire* to ma+e themsel es li+e ;o* (;enesis 36E). 'hey wante* to +now what it is li+e to -e e il. 0n* they allowe* their *esires to tempt them (;enesis 36C). So they carrie* out their plan not to o-ey ;o*. Still today2 people do wrong things for similar reasons. 'hey ma+e plans in their min*s to satisfy their own *esires. 'hey *o not allow ;o* to rule their li es. .nstea*, they want to -e li+e a go* who can rule his own life. 0n* so their wrong *esires gui*e their actions. 'hey *o things that they +now to -e wrong. 0n* they +now that they *eser e ;o*>s punishment (Fomans 1618<32) Our situation is hopeless2 but (od has been -ery kind to us> $e sent his Son, 9esus 4hrist, who *ie* for us. 0n* -ecause of his *eath, ;o* can forgi e us (9ohn 361C). So we must confess our e il *ee*s to him. 0n* we must in ite him into our li es.

E
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lesiastes hapter 6
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!isdom is wonderful
'his erse praises the wise man. )r perhaps it woul* -e -etter to say that it praises his wis*om. 'he wise man himself may not -e attracti e, -ut his wisdom makes him attra ti-e. ,is*om changes a man in a won*erful manner. .n our 3i-les, these wor*s appear at the start of chapter 8. 3ut perhaps they actually -elong at the en* of chapter D. 'hey seem to fit -etter as part of that passage. 4hapter D astonishes us with its many wise thoughts an* i*eas. .t seems right, now, to *eclare how wonderful that wisdom is. 'here is another reason why this erse matches chapter D well. 'he author has Gust written a-out the i*ea that there coul* -e a perfe t man (/cclesiastes D628). 'he only man whom the 3i-le consi*ers completely goo* is 4hrist ($e-rews D62A<2C). .n the 3i-le, the i*eas of perfect wis*om an* complete goo*ness are often the same thing. So it seems right to praise Christ and his wisdom here. / en as a chil*, Christ+s wisdom astonishe* the men who taught ;o*>s law (:u+e 26AC<AD). ,hen 4hrist -egan to teach, his wis*om astonishe* all who hear* him (%ar+ 1621<22). (o-o*y taught him to -e wise, -ut his wisdom impressed e-eryone (9ohn D61E). 4hrist>s wis*om is for all (od+s people. 'he 3i-le sometimes *escri-es a fa%e that shines. %oses> face shone when he ha* spo+en to ;o* (/@o*us 3A630). 4hrist>s face shone on one special occasion (%atthew 1D62). 0n* when ;o*>s people see ;o*, their faces shine too (2 4orinthians 3618). 'he meaning of that light inclu*es the greatness of (od+s perfe t wisdom.

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!hen you appeal to a king

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'he author of /cclesiastes has alrea*y a* ise* how a person may appeal to God for help (/cclesiastes E61<D). (ow the author e@plains how a person shoul* appeal for the king+s help. .n ancient .srael, the +ings ha* complete authority. The king was not Aust the ruler2 but also the Audge. $is wor* was the law, an* e eryone ha* to o-ey it. (o-o*y woul* spea+ against the +ing>s wor* unless that person wante* to fight against the +ing. 0n* .srael>s people ha* promise* in front of ;o* to -e loyal to their +ing. So of course a person would be -ery afraid to appeal to the king . %any 3i-le translations ha e the wor*s =*o not hurry> in /cclesiastes 863. 3ut in the original language, that means, ="o not trem-le -ecause you are so afrai*.> 'he +ing has allowe* you to appeal to him. So do not be afraid to stan* in front of him. ,hen he permits you, tell him a-out your trou-les. $e will *o whate er he consi*ers right. 3ut e-il people should be afraid of the king. 'hey shoul* not imagine that they can persua*e him to support their wic+e* schemes. 'he +ing has complete authority, an* he will use that authority to punish them. 'he wor+ of those +ings teaches us something a-out (od+s work as Audge (/cclesiastes 361D). / en e il rulers an* Gu*ges are ser ing ;o* when they use their power properly (Fomans 1361<D). 3ut e en the -est rulers an* Gu*ges ma+e some wrong *ecisions. 0n* in this worl*, Gu*gements an* laws are often wic+e* (/cclesiastes 361C). ;o* has authority o er all, inclu*ing +ings, rulers an* Gu*ges (Fe elation 20611<12). #e alone is perfe t2 and all his Audgements are right ("euteronomy 326A).

!hen we must wait for Audgement

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.n ancient .srael, the king was also the most important Audge. $e woul* use his great power to support anyone who o-eye* the law. / en the poorest people coul* reIuest his help. 'hat may seem a goo* arrangement, -ut there was a serious pro-lem. The king was mu h too busy to spea+ to e eryone who nee*e* his help (2 Samuel 1E61<A). !eople ha* to /ait for the opportunity to spea+ to him. Sometimes, they might ha e to /ait for several years. 'hey -elie e* that the +ing *esire* to help them. 3ut they coul* not -e sure that they woul* ever ha e an opportunity to reIuest his help. 'o o-tain help, the person ha* to spea+ to the +ing at the right time (2 Kings 863<C). 0n* the person ha* to reIuest help in the right manner. 'he +ing desired to help anyone who o-eye* his law. 3ut if a person *i* not as+ at the right time, or in the right manner, that person re ei-ed no help> / en mo*ern systems of law ha e similar pro-lems. 0 person>s trou-les may -e ery great, an* he may *eser e the Gu*ge>s support. 3ut that person cannot -e sure that the Gu*ge will help him. 0n* e en if he *oes, there may -e a long *elay. &sually, we *o not see the results of (od+s Audgements imme*iately. $e too has chosen a proper time when he will act as Gu*ge (/cclesiastes 361D). $e has ma*e a proper time for e erything (/cclesiastes 361<8). ;o* has *one this for a reason. $e is not li+e a human ruler or Gu*ge who may *isappoint us. ;o* has arrange* that everything sho!ld be bea!tif!l at the right time (/cclesiastes 3611). 0n* that inclu*es his Gu*gementsB they are perfe t.

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Nobody an pre-ent his own death

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You can appeal to a Gu*ge or e en to the +ing for help. 3ut e en if they support you, your trou-les may not ha e en*e*. (o-o*y can -e sure a-out the things that will happen to them in the future. (o-o*y e en +nows how soon they will *ie. 3ut e-erybody knows that they must die> / en the most powerful person can only li e as long as he is a-le to -reathe. 0 person>s -reath seems ery wea+ when we thin+ a-out the strength of the win* *uring a storm. 0n important person may -e a-le to control other people, -ut no-o*y can control a stormH )ften, a wic+e* person -elie es that he has the power to control e eryone an* e erything else. .f he is ery important, that wic+e* person may e en -e a-le to control the Gu*ges an* the +ing. 3ut in the en*, that wic+e* person will recei e what he *eser es. !aul wrote that the wages for e-il beha-iour is death (Fomans C623). 0 sol*ier must fight in a -attle an*, in the same manner, a wic+e* person must *ie. 'here is no escape from *eath for anyone. (o-o*y can pre ent his own *eath. 0fter *eath, (od is the Audge. 0n* no-o*y controls ;o*. $e will certainly punish wic+e* people (/cclesiastes 361D). 'hey may a oi* punishment for their whole li es in this worl*. 3ut their punishment is certain then. .n /Je+iel 18621<23, (od urges wi ked people to hange their beha-iour and their attitudes. 'hey shoul* -ecome loyal to ;o*, so that he can forgi e them. ;o* *oes not want them to suffer. $e wants to forgi e.

The fate of powerful wi ked people

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'here are a few *ifferent i*eas a-out the meaning of this passage. 4learly, howe er, it is a-out wi ked people who are also -ery powerful. 'he author has Gust written a-out wic+e* people in /cclesiastes 868. 'hey cannot a oi* death, so they will not a oi* the punishment for their e il *ee*s. "uring their li es, their wic+e* schemes cause* much pain and trouble. .t *i* not matter to them that other people suffere*. 'hose wic+e* people care* only a-out themsel es6 their wealth, success an* happiness. 3ut e il schemes *o not always achie e the results that people e@pect. Sometimes criminals must go to prison. 0n* sometimes wic+e* people suffer -ecause of their own e il actions. These /i%$ed people /ent to and from the holy pla%e. !erhaps that means ;o*>s house, calle* the temple. 'hey ha* some sort of religion, -ut they were still wic+e*. !erhaps they thought that their religion woul* protect them. 1t did not> 'hey *ie*B the author of /cclesiastes saw their funerals. ,e are not sure whether the correct wor* is =praise*> or =forgot> in /cclesiastes 8610. 0ncient copies of the 3i-le *o not agree. 3ut -oth statements are true. 0t the funerals people praised those wic+e* people, -ut afterwar*s they forgot them. 'hat is how many people -eha e. 'hey praise someone when they hope to -enefit from that person>s wealth, importance or power. 3ut they forget that person soon afterwar*s. )f course, such people Iuic+ly forget a goo* person, too. Such -eha iour is e i*ence of people>s wea+ness. ;o* *oes not -eha e li+e that. $e remem-ers the people who are loyal to him ($e-rews 136E). $e gi es them honour (:u+e 1?612<1?B Fe elation 2263<E).

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#ow ountries be ome e-il

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'he author of /cclesiastes was ery unhappy a-out the legal system in his ountry. Wi%$ed people ha* -ecome powerful, an* they were -eha ing in a cruel manner (/cclesiastes A61<3). (oor people were suffering, -ut the Gu*ges were not helping them (/cclesiastes 361C). !eople coul* appeal to the +ing, -ut they ha* to appeal at the right time an* in the right manner (/cclesiastes 86E<C). )therwise, e en the +ing woul* not help them. The laws that (od ga-e to ?oses protect the rights of poor people (for e@ample, see "euteronomy chapter 2A). .t was the responsibility of the Audges and the king to *efen* people>s rights ("euteronomy 1C618<20B "euteronomy 1D61A<20). 3ut people were not o-eying ;o*>s law. .nstea*, a ri%h person woul* pay the Gu*ges to ma+e the *ecision that he wante*. 3ecause a poor person coul* not pay, he ha* to wait. &sually the result was that the poor person never got any help. .t was terri-le that the Gu*ges were *oing such wic+e* things. 'he *elays were as -a* as the wrong Gu*gements. 'he Gu*ges were completely neglecting the rights of the poor people. 3ut it was (od who ga-e those rights to poor people. 0n* it was the 5!dges who too+ their rights away. 'heir -eha iour was ruining the whole country. !eople saw that /i%$ed behavio!r /as an easy /ay to be%ome ri%h. So e eryone who wante* to -ecome rich starte* to *o wrong things. 'hey were not afrai* of punishment, -ecause they too coul* pay the Gu*ges. 3ut they were forgetting that, one day2 (od would be their Audge. 0n* no-o*y can e er pay for his +in*ness (%icah C6C<8).

1s it better to be good or e-ilB

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0s e ening approaches, sha*ows -ecome longer. 0n* they continue to grow longer until, in the en*, *ar+ness co ers the earth. 0 shadow seems a goo* *escription of the effe ts of a wi ked person+s life. / erywhere he goes those e il effects follow him li+e a shado/. 0s he grows ol*er, his e il *ee*s continuously in%rease. .f he li e* long enough, he woul* %ontrol the /hole earth -y means of his wic+e* acts. 3ut that cannot happen, insists the author of /cclesiastes. 0lthough the wic+e* person may li e for a long time, he will ertainly die. 0n* then, unli+e a sha*ow, his power will s!ddenly *isappear. 'he author e@plains why wic+e* people are so e il. .t is -ecause they do not respe t (od. 'hey *o not care that he is their Gu*ge (/cclesiastes 361C<1D). So they *o not o-ey his laws. .t is interesting to contrast !ro er-s A618 with /cclesiastes 8613. !ro er-s A618 *escri-es the good person+s life as li+e the first light of dawn. 'hat light in%reases until the full light of *ay. :ight o ercomes *ar+ness (9ohn 16EB 1 'hessalonians E6A<EB !salm 3D6C). /cclesiastes 8612<13 tells us the goo* person respects ;o*. 0n* its author insists that it is <better+ to be a good person than a wic+e* person. $e *oes not mean the person>s /ealth or the length of his life (/cclesiastes 8612), or anything else in this worl*. 'he goo* person is =-etter> -ecause of something that ;o* will *o in the future. $e will -e the Gu*ge of all people (/cclesiastes 361D). 0n* he will rewar* the person who respects him (1 Samuel 2630).

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!ho should enAoy life mostB

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/cclesiastes is a -oo+ a-out e,traordinary things that e-erybody knows to be true. 'hat is why people consi*er it to -e a *ifficult -oo+. ,e all ha e strong i*eas a-out what ought to happen in this worl*. 0n* those i*eas are so strong in our min*s that we constantly try to *eny the facts. 3ut these things clearly are facts, although we *o not li+e them. ,e thin+ that goo* people *eser e -etter li es. 3ut that *oes not happen in this worl*. $ere, there are clear -enefits for people who choose to -eha e in a wic+e* manner. .t is those wic+e* people who often seem to ha e -etter li es. ,e nee* to un*erstan* what people mean -y .a better life1. %ost people use that phrase to mean health, wealth an* happiness. !eople *esire health an* wealth so that they can -e happy. 3ut although many people are rich an* healthy, they are still not happy. So clearly, happiness is what matters most in people>s opinions. 0n* people e@press their happiness most strongly when they are at parties. 'hey eat the -est foo*. 'hey *rin+ plenty of wine. 'hey laugh an* they sing. 'his is the +in* of -eha iour that the author warne* a-out in /cclesiastes D61<C. 'here, he was warning people not to carry out such foolish -eha iour. 'hey were neglecting the fact that they must *ie. 'hey were not preparing for the *ay when ;o* will -e their Gu*ge. 3ut here in /cclesiastes 861D, the author is e@plaining what good people deser-e. $e realises that no-o*y is completely goo* (/cclesiastes D620). So, he means people who respe t (od (/cclesiastes 8612). Such people un*erstan* that ;o* will -e their Gu*ge. So they -eha e in a serio!s manner (/cclesiastes D63). Such goo* people may seem sa*. But they ha-e e-ery reason to be -ery happy" 'hey *eser e to +now constant GoyH 'he author *escri-es this as a party, as 9esus *i* in :u+e 1E622<2E. Sometimes people as+ whether the author inten*e* to gi e a* ice in /cclesiastes 861E. .f so, we must as+ for whom he inten*e* that a* ice. 4learly, he was not telling wic+e* people to enGoy their li es. $e *i* not -elie e that wic+e* people shoul* enGoy any goo* thing. ,e +now that E lesiastes 6:$0 does not ontain the author+s ad-i e to foolish people. .n /cclesiastes D61<C, he a* ise* them to stop their parties. 'hey shoul* -e serious. 'hey shoul* thin+ a-out the fact that they must *ie. 3ut, of course, the author is not a* ising goo* people to -eha e li+e foolsH 'he person who -eha es li+e a fool soon -ecomes a fool himself. 1n this world2 ;o*>s people must -e serious an* sensi-le. 'hat is necessary -ecause there are so many wrong things here. (ow their happiness is Gust for a few special occasions. 0n* wic+e* people ha e parties while goo* people suffer (see %ar+ C621<28). .n ery many matters, this worl* is the opposite of what ;o* *esires. 3ut it will be different in the future world , where ;o* rules. (one of ;o*>s people will -e sa* in hea en (Fe elation 2163<A). $ea en is li+e a won*erful party (:u+e 1A61E<2A). 3ut wic+e* people cannot go there (Fe elation 2261E), although now, on earth, ;o*>s in itation is for e eryone (Fe elation 2261D).

The greatness of (od+s work

&E lesiastes 6:$37$5'
'he author of /cclesiastes ha* inten*e* to stu*y what people coul* achie e -y their efforts. 3ut, in fact, he *isco ere* that people+s best efforts are -ery weak> / en if they wor+ constantly for their whole li es, people still *o not achie e much. 0n* what they *o achie e cannot last.

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Such thoughts helpe* the author to un*erstan* -etter how great (od is. / erything that ;o* *oes, achie es its proper purpose. $e always acts at the proper time. 0n* he *oes nothing that is in ain. The greatness of (od+s work astonishes us. ,e see the ast ariety of plants an* animals in this worl*. ,e see how perfect their form is. 3ut they are only a tiny part of the things that ;o* create* upon earth. 0n* the earth is only a tiny part of all that ;o* has ma*e. Scientists stu*y these things for their whole li es. 3ut they har*ly -egin to un*erstan* all that ;o* has *one. )nly fools imagine that they +now e erything. 'he 3i-le says that true wis*om comes from ;o*. !eople start to -e wise when they respect ;o* (9o- 2862D<28B !ro er-s 26E<C). .t might seem unpleasant to +now that human +nowle*ge an* human effort are so wea+. 3ut the truth can ma+e us free. ,hen we realise a-out our wea+ness, we will not *epen* on our own intelligence or our own wor+. 0n* then we are ready to trust (od> .f we trust ;o*, he will teach us (!ro er-s 36E<C).

E
&E

lesiastes hapter 8
lesiastes 8:$'

=re (od+s people different from other peopleB

'here is a group of people whom ;o* lo es in a special manner. /cclesiastes ?61 *escri-es them as righteous (goo*) an* wise. 'hey are calle* =righteous> -ecause ;o* forgi es their e il *ee*s. 'hey are calle* =wise> -ecause they respect ;o* (9o- 28628). 3ut these people are not -etter or more cle er than e eryone else. 'hey -elong to this group -ecause they ha-e chosen to obey (od. 'hey ha e invited him into their li es. 0n* they ha e accepte* the in itation to learn God1s /isdom (!ro er-s ?61<12). 0n* in this worl*, their li es seem li+e e eryone else>s li es. 'he same good and bad e-ents happen *uring their li es as happen in other people>s li es. 'hey ha e to *eal with success, trou-le, illness, acci*ents an* *eath li+e e eryone else. You woul* not -e a-le to tell from the e ents in their li es that they -elong to ;o*>s special people (/cclesiastes 861A). 3ut they are <in (od+s hands+. 'hat is, ;o* protects them with his special, personal care. 'hrough all these e ents an* trou-les, ;o* is loo+ing after them. So, really, they are *ifferent from other people. 'he e ents in their li es may seem to -e a matter of luc+ or chance. 3ut it is (od2 and not lu k or han e2 who rules their li-es. !%%ess in a person>s life is not the result of ;o*>s lo e for that person. Tro!bles *o not show that ;o* hates that person. ;o* wants to show his +in*ness to everyone (9ohn 361C). ;o* allows e eryone, inclu*ing his own people, to suffer trou-les in this worl*. 3ut *uring their trou-les, ;o* loo+s after his people in a special manner.

Can religion sa-e people from their troublesB

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!eople cannot a oi* their troubles in this life -y means of religion. / en people who ha e a genuine relationship with ;o* still suffer the same +in*s of trou-les. 0ll people are ali+e, an* similar things happen to e eryone. 3ut some people ha e always -elie e* that they coul* sa e themsel es from trou-le by means of religion. 'hat was why many people ga e e,pensi-e gifts to ;o*. Feally, they were trying to pay ;o* for his help. )f course, it is har* to affor* such gifts. So some people use* a cheaper metho*. 'hey promised to gi e their gift to ;o* only if their prayer was successful.

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'hose gifts an* those promises were not a proper use of religion. 'he correct reason for gifts to ;o* shoul* -e to give hono!r to God. 'hose people were not gi ing honour to ;o* 1 they were trying to %ontrol him. 0n* their gifts an* promises *i* not achie e their purpose. =ll things happen alike to e-eryone> 'hat is a -asic rule in this worl*, an* their gifts *i* not change anything. Such people coul* ha e learne* an important lesson from the religion of unclean people. 'o them, howe er, that woul* ha e seeme* a ery strange i*ea. Un lean people were those people who ha* to separate themsel es from other people, often -ecause of a particular illness. 3ecause they were unclean, they coul* not go to ;o*>s house. So, they coul* not go to the pu-lic ceremonies of religion. 3ut they coul* still pray in pri ate. 'hey coul* still ha e a genuine relationship with ;o*. 0ll people are ali+e, an* e en unclean people coul* -e ;o*>s people.

4oes hope2 or han e2 rule this worldB

&E lesiastes 8:.7/'
(o-o*y +nows what opport!nities or diffi%!lties he will ha e in this worl*. .t all seems to -e a matter of han e. So, many people thin+ that chance rules this worl*. 3ut the 3i-le teaches that something mu h worse than han e has great power in this present worl*. .t is e-il for es that ruin people>s li es. .t is e-il desires that fill people>s hearts (min*s). 0n* that is why people often *o not act in a sensi-le manner. Those e-il for es are real and they are powerful> 0n* those e il forces want to sen* people to hell. 3ut through their whole li es, people hope that goo* things will happen to them. #ope is an important part of all our li es. )f course, our e il *esires often cause us to hope for wrong things. 3ut hope itself is something goo*. #or e@ample, most people hope that they will go to hea en. &ntil someone actually +nows ;o*, that hope is Gust a possi-ility in their min*. .t seems a matter of han e. 3ut the hope of hea en gi es some people the opportunity to fin* out a-out ;o*. So, they may pray an* they may rea* the 3i-le. 'here, they can learn to confess their e il *ee*s to ;o* an* to in ite him into their li es. =nd then their hope be omes ertain ($e-rews C61?). :ions are -ol*, impressi e animals. ,il* *ogs are cruel an* nasty. 3ut while a *og is ali e, someone can teach it to -e loyal an* to o-ey instructions. So there is hope e en for a /ild dog. Someone can change its nature. 3ut no-o*y can *o anything for a dead lion. !eople ha e e il hearts. 'hat is, e il *esires fill their min*s (Fomans 3610<18). But there is still hope: (od an hange a person ompletely (2 4orinthians E61D). $owe er, he will only *o that if a person trusts him during this life. 0fterwar*s, it is too late (:u+e 1C61?<31). 0n* then people will ha e lost their opportunity to go to hea en. #or that reason, !aul urge* people that they shoul* trust ;o* to sa e them now (2 4orinthians C62). 'hey must not *elay.

!hat happens to wi ked people after deathB

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:ife is full of opportunities. $owe er, many people waste the opportunities that ;o* has gi en to them. 'hey use their li es to satisfy their own e il *esires. )r they use their li es to earn profits that can only -enefit them in this worl*. 'hey *o nothing to prepare themsel es for the time when, after their *eaths, ;o* will -e their Gu*ge. 0t death2 a person+s spirit separates from the body> 'he body returns to the earth, from which it came. 'he spirit returns to ;o*, who is the Gu*ge of all people (/cclesiastes 126D).

18$

)or the person who trusts (od ompletely, that is a won*erful promise (!hilippians 1623). ,hen ;o* forgi es someone>s e il *ee*s, that person recei es a right relationship with him. 0t *eath, ;o* as Gu*ge sa es that person from all their trou-les in this worl*. ;o* gi es his people a home in hea en, where they will ne er again +now pain, sa* feelings or *eath (Fe elation 2161<A). 3ut they will not -e without +nowle*ge there. .n fact, ;o* will ma+e their +nowle*ge complete (1 4orinthians 13612). But it is different for wi ked people> 'he author of /cclesiastes re*uces all their +nowle*ge to the most important fact in life6 that all people must die. 'hat fact, an* that fact alone, is all that matters to a wic+e* person. ,ic+e* people ha e no +nowle*ge of ;o* (!salm E361). 'hey ha e no +nowle*ge of his wis*om (!ro er-s 26C). They know only that they must die> 0n* after they *ie, they will not e en +now that. 3ut of course they will +now that ;o* is their Gu*ge. )f course they will +now the punishment that they must suffer. .t is their knowledge of this world that en*s at *eath. /cclesiastes ?6C e@plains that. 'heir opportunity to ha e any part in the affairs of this worl* has en*e*. !eople will not ha e any frien*s in hell. 0t *eath, their opportunity to show lo e en*e*. (o-o*y will control another person in hell. 0t *eath, the opportunity to show hate en*e*, too. / en the e il *esires that control wic+e* people>s li es en* at *eath. ,hen people cannot still own anything, they cannot *esire someone else>s property. 0ll these emotions, which seem so powerful in this worl*, mean nothing in hell. 'hese facts shoul* gi e us a strong *esire to a oi* hell. ,e cannot sa e oursel es, -ut (od wants to sa-e us. 'hat is why he sent 9esus to suffer *eath instea* of us (9ohn 361C). 0n* that is why ;o* urges us to confess our e il *ee*s to him, an* to in ite him into our li es.

#ow people waste their opportunity to know (od

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,hen the 3i-le warns us, it often *oes that in a ery se ere manner. 0n* sometimes we loo+ an@iously for any statement that seems more pleasant. ,hen we *o that, we can miss the correct meaning of the passage. .n /cclesiastes ?63<C, the author wrote a-out the effects of *eath. 'here he e@plaine* his own -eliefs a-out the su-Gect. 'hen in /cclesiastes ?6D<10, the author spea+s to one parti ular person. 'hat man ha* refuse* to o-ey the author>s a* ice a-out parties (/cclesiastes D61<C). He (the man) *i* not want to -eha e in a serious manner or to thin+ a-out his own *eath. He *i* not consi*er himself especially e il. He thought that ;o* shoul* appro e of his /or$s. 'he author>s reply to that man seems almost angry. $e tells the man to &o away. 3ut the man must not forget that ;o* has only gi en him a short time for his life in this worl*. (ow, for Gust that short time, he -enefits from ;o*>s +in*ness. .f he wants, he can use that perio* of +in*ness to enGoy himself. .t is only a short perio*, so he must use e ery moment to ma+e himself happy. 3ut that period of kindness will end at his death. 0n* then (od will be the Audge of how he use* his time on earth (/cclesiastes 116?). 'he man thin+s that he can sa e himself by his /or$s. 'hen he will ha e to work -ery hard" $e will ha e no opportunity to continue that wor+ when he is *ea*. 0n* he an be sure that he will die> 'he author means that the man is wasting his opportunity to know (od> 'he man wants to eat an* to *rin+. $e wants to lo e his wife. $e is trying to enGoy his wor+. Solomon himself ha* trie* all these things (/cclesiastes 26A<10). 3ut they achie e* nothing worthwhile (/cclesiastes 2611). Such -eha iour *oes not sa e anyone from *eath or from hell.

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Time and han e

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You pro-a-ly thin+ that the fastest r!nner will win the race. 4ertainly, he *eser es to win. 3ut if he trips, someone else may ta+e the priJe. $istory pro es that the strongest army *oes not always win the -attle. 0 lac+ of foo* or water can ruin the most powerful armies. Sol*iers ha e *ie* -ecause their clothes were not suita-le. 0rmies ha e lost wars when their captains ga e foolish or*ers. Clever people are not always wealthy. Wise people *o not always get enough foo*. )ften, intelligent people *o not get the honour that they *eser e. 'hey remain poor an* the rulers of their countries ma+e foolish *ecisions without proper a* ice. )f course strength an* intelligence gi e some people an a* antage o er other people, -ut there is no certainty. 'here are two other matters that seem much more important for success in this worl*6 time an* han e. 'here seems to -e a proper time for e erything (/cclesiastes 361<8). 0 person>s -est efforts can fail merely -ecause he acte* at the wrong moment. 3ut e en when a person acts at the right time, success still seems a matter of han e. / ents, such as acci*ents an* opportunities, Gust happen an* no-o*y can control them (/cclesiastes ?61<3). ,e cannot really *epen* on anything in this worl*, -ecause nothing is certain. 'hat is why the Bible onstantly urges us to trust (od. $e will not *isappoint us li+e the things in this worl*. $is people can trust him completely (!salm C261<2B !salm AC).

The right rea tion to trouble

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'rou-le happens su**enly. .f we were rea*y for trou-le, then we woul* try to a oi* it. 3ut often, there was nothing that we coul* ha e *one to protect oursel es. 0n* then we feel li+e a fish in the net or a -ir* in a trap. ,e are *esperate, -ut we cannot escape. )ften, we complain that we *i* not *eser e our trou-les. &sually, that is true. Trouble is often not the result of bad beha-iour2 e-en as su ess is often not a reward for good beha-iour> 'hese things seem to happen by %han%e. Such e ents *o not happen in a fair manner. .n the 3i-le, we fin* a clear e@ample of this e@perience in the 3oo+ of 9o-. %ob was a rich man who su**enly lost -oth his wealth an* his family. Soon afterwar*s, he -ecame ill. 9o- *i* not *eser e his trou-les. $e was a goo* man who ser e* ;o* (9o- chapter 31). 3ut e en 9o->s frien*s thought that 9o- ha* *one something terri-ly wrong to *eser e those trou-les (9o226A<1E). .n fact, %ob+s troubles did not happen by han e. 'hey were the result of an e il plan that the *e il ma*e on purpose (9o- 16C<12B 9o- 261<D). ;o* allowe* it -ecause 9o->s loyal an* sincere reaction woul* -ring honour to ;o*. )ur trou-les may happen for arious reasons, -ut our rea tion should always be to trust (od. .t is ;o*>s *esire to forgi e us when we confess our wrong *ee*s to him (/@o*us 3A6D). .t is ;o*>s *esire to sa e us when we hum-ly reIuest his help (9onah 26?B 9onah A610<11). 'hat was "a i*>s e@perience, as he *escri-e* in !salm 12A6D<8.

#ow one man+s wisdom sa-ed his ity

&E lesiastes 8:$.7$0'
'his little story is as -eautiful as it is impressi e.

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'he results of the -attle seeme* certain. 'he +ing le* a strong army that ha* surroun*e* the city. 'he city>s inha-itants were too few to *efen* their city. 0lthough the city ha* *efences, the sol*iers ha* alrea*y -uilt up piles of earth to get past those *efences. (ow they were Gust waiting for the +ing>s or*er to enter the city an* to +ill its inha-itants. 'he author has tol* us that strong people *o not always win -attles. .t can seem as if e erything in life happens -y chance (/cclesiastes ?611). 3ut it was not chance that sa e* this city. .t was the wisdom of one poor man whom no-o*y respecte*. ,e *o not +now what this poor man *i*. 3ut there is an account of a similar inci*ent in 2 Samuel 2061A<22. 'here, a wise woman sa e* her city. 'he author tells this story to pro e that wisdom is better than strength (/cclesiastes ?61C). 0lthough people *o not usually respect wis*om, wis*om is actually more alua-le than any other Iuality (!ro er-s 3613<18). 'hat is so -ecause true wis*om comes from ;o* himself (!ro er-s 26C). ,is*om may not gi e a person wealth or honour. 3ut e en in this worl*, some things are more important than wealth an* honour. ,is*om sa e* that cityB wis*om rescue* its inha-itants. 'he results of another type of battle seeme* certain, too. / il forces are so strong that they control the whole worl* as a prisoner (;alatians 3622). 3ut wis*om is more powerful than strength. 0n* ;o*>s wis*om is more powerful than the strength of those e il forces. !eople laughe* at 4hrist>s *eath (%ar+ 1E62?<32). .n their opinion, his *eath was foolishB it showe* his wea+ness. 3ut that was not wea+ness6 it was (od+s wisdom (1 4orinthians 1622<2E). / en as the wis*om of the man in the story sa e* his city, so Christ+s wisdom sa-es his people (1 4orinthians 1618). 4hrist>s wis*om sa es them from the *e il ($e-rews 261A). 0n* 4hrist>s wis*om sa es them from the e il forces that control this worl* ($e-rews 261E). 'he people in the city did not remember the man who sa e* them. .n the same manner, the people in this worl* *i* not recognise 4hrist>s wis*om (1 4orinthians 26D<8B 9ohn 1610). 3ut we can recei e him into our li es. ,e can -elie e an* trust in him (9ohn 1612). 0n* if we *o these things, he will sa e us (9ohn 361C<1D).

!hy people will not listen to wise ad-i e

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This parti ular wise man sa-ed his ity by his wisdom (/cclesiastes ?613<1E). $e *eser e* a great rewar*, -ut he recei e* none. $e remaine* poor. $e *i* not -ecome well<+nownB in fact, people forgot him. 0n* e en the people whom he ha* rescue* *i* not respect him. 'hey refuse* to listen to his a* ice. They hated his wisdom> ,is*om is not li+e other Iualities that people may ha e, such as strength or wealth. )ther people always respect a strong man -ecause they are afrai* of him. 0n* although people often hate a rich man, they still *esire to -e rich li+e him. 3ut wisdom rarely impresses people. !eople are more li+ely to laugh at a wise man than to praise him. 'he pro-lem is that good ad-i e is rarely popular. .n fact, it is often the opposite of what people want to hear. #or e@ample, thin+ a-out the things that a wise person shoul* say a-out ;o*. 'hat person shoul* say that people1s evil deeds offend God (Fomans 3610<18). $e shoul* e@plain that all people have done /rong things against ;o*>s law (/cclesiastes D620). $e shoul* tell people that, at the proper time, God /ill %ertainly be their 5!dge (/cclesiastes 361DB /cclesiastes 1261A). !eople cannot sa e themsel es -y their own effortsB only ;o* can sa e them (Fomans C623). 'hat is not popular a* ice, -ut it is all true. .t shoul* not surprise us that wise wor*s cause people to feel uncomforta-le. .f people were alrea*y wise, then they woul* not nee* wise a* ice. 'he wise person must a* ise people who lac+ wis*om. So of course they *o not agree with that a* ice.

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)ften, people will only listen to wise ad-i e when they are -ery desperate> 'hat is what happene* in the city in /cclesiastes ?613<1E. 3efore the city was in *anger, no-o*y care* a-out the wise man. 0fterwar*s, no-o*y remem-ere* him. 3ut when the *anger was greatest, the people were willing to follow his a* ice. 0n* so, -y his wis*om, he sa e* their city. 'hat is the e@perience of many 4hristians to*ay. ,hen they spea+ ;o*>s message, they are *eclaring his wis*om. 3ut usually, few people are willing to follow their a* ice (%atthew D613<1A). %any people will not trust ;o* until e erything else in their li es has faile*.

Iuiet words of wisdom

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One wise person can sa e an entire city (/cclesiastes ?613<1E), an* one foolish ruler can *estroy an entire city. 'he foolish ruler shouts -ecause he wants to get people1s attention. $e is trying to con ince his frien*s an* to frighten his enemies. $e spea+s bold /ords -ecause he wants his sol*iers to -e -ol* in their -attle. $e acts in a /ild manner as he tries *esperately to control their sense of fear. 3ut the wise person *oes not nee* to spea+ lou*ly as he gi es his a* ice. $e tal+s in a sensible manner -ecause he wants people to -e sensi-le. $e appeals to their intelligence, not their emotions. 0n* he is not trying to control anyoneB he is trying to teach them the truth. 'he truth can sa e a person (9ohn 8632)B the shouts of a foolish ruler cannot sa e anyone. 'hat is why wisdom is better than the sol*ier>s weapons (military arms). ,is*om is -etter than strength (/cclesiastes ?61C). 0 poor man who is wise can sa e his city from a ast army (/cclesiastes ?613<1E). Sinners are people who *o wrong an* e il things. The Bible onsiders sinners to be fools2 be ause they do not follow (od+s wisdom> 3y their e il *ee*s, they oppose the goo* things that ;o* *oes. 0n* so they cause trou-le for themsel es an* for other people, too. !e are all sinners (/cclesiastes D620), but we still ha-e the opportunity to dis o-er (od+s wisdom (9o- chapter 28). ,e cannot fin* it in our own thoughts, -ecause true wis*om only comes from ;o* (!ro er-s 26C). 3ut if we respect ;o*, he can teach us to -e wise (/cclesiastes 12613B !ro er-s ?610).

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= fly in the ointment

%any people want to ser e ;o*, -ut not completely. 'hey want him to appro e of their li es, -ut still they continue to *o some -a* things, on purpose. So in their li es, they try to com-ine goo* actions with e il actions. 3ut the result is not goo*. (od insists that his people must ser-e him only ("euteronomy E6D< ?). 9esus sai* that it is impossi-le for anyone to ser e -oth ;o* an* money (%atthew C62A). 0 person who *oes not o-ey Gust one of ;o*>s comman*s has offen*e* against the whole of ;o*>s law (9ames 2610<11). !erfume (or ointment) is oil that has a sweet smell. .t is useful only when its smell is pleasant. #or that reason, its ma+er must -e careful to +eep it completely clean. 0 little fly may seem too small to matter. 3ut it will spoil the entire Aar of perfume. 0s the *ea* fly goes -a*, it will cause the rest of the contents of the Gar to go -a*, too. 0n* when the -uyer opens the Gar, it will all smell awful. 'he 3i-le consi*ers it wise to ser e ;o*. 0n* it *eclares that it is foolish not to ser e him. = wise person gi-es his life ompletely to (od (0cts 361?). So, a wise person *oes not Goin in any e il acti ity (!salm 161).

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)f course, people who ser e ;o* sometimes *o wrong things. 3ut they consi*er that a ery serious matter (1 9ohn 261). 'hey confess their e il *ee*s to ;o*, -ecause they want him to forgi e them (1 9ohn 16?). 0n* ;o* can forgi e those e il *ee*s -ecause of 4hrist>s *eath (1 9ohn 262).

!ise and foolish beha-iour: is it Aust a matter of opinionB

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,hat is wise or foolish is not Gust a matter of someone>s opinions. 'here is a real *ifference -etween wise an* foolish -eha iour. .n fact, they are omplete opposites. %any people imagine themsel es to -e much wiser than other people are. 'hat is why they argue so much. 'hey insist that their opinion really *oes matter. 3ut if those people really ared about wisdom2 they would want to learn2 not to argue (!ro er-s ?6?). 0 foolish argument *oes not pro e anything, -ecause wis*om is completely *ifferent from foolish -eha iour. 'he author of /cclesiastes uses a wor*<picture to e@plain. 'he wise man an* the fool are li+e people who wal+ along a roa* together. 3ut as they *o that, the fool constantly wants to go in the opposite *irection. 'he two men cannot wal+ together, -ecause e-ery de ision leads the fool away from the wise man. 'hey cannot agree -ecause their *esires are completely *ifferent. 'he wise man wants to *o the right thing. 3ut the fool *oes not e en care whether his *ecisions are right or not. 'he fool Gust wants to satisfy his own *esires. Someone who wante* to -e wise woul* wal+ with the wise man. $e woul* listen to his wise wor*s an* he woul* imitate his wise -eha iour. 'hat is how one person can learn from another person. Feal wis*om is not Gust careful thoughts an* sensi-le *ecisions. The most important lesson about wisdom is that people must respe t (od (/cclesiastes 12613B !ro er-s ?610). 'hat is not a matter of anyone>s opinion. .t is the right thing to *o, an* it is completely opposite from foolish -eha iour.

Deasons to beha-e almly

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$ere is some a* ice for the official who must *eal with an angry ruler. !erhaps the official *eser es that angry reaction -ecause he has *one something wrong. )r perhaps the official has *one nothing wrong, -ut the ruler is still angry. .n such situations, the official will feel the strongest emotions. !erhaps he too feels anger, an* he woul* li+e to argue -ac+. 3ut that woul* not -e wise. 1t is foolish to allow your emotions to ontrol your beha-iour> So a wise official woul* -eha e in a alm manner. $e woul* continue loyally to carry out his *uty. 0n* he woul* still gi e honour to his ruler. 3y such wise -eha iour, many officials ha e a oi*e* a terri-le punishment. Sometimes they ha e e en a oi*e* punishment when they are guilty of a ery serious crime. 3ut there is also another reason why ;o*>s people shoul* -eha e in that manner. 0lthough ;o*>s people may wor+ for a ruler in this worl*, their real master is (od. 'hey gi e honour to those rulers -ecause ;o*>s ser ants shoul* respect the rulers of this worl* (Fomans 1361<D). 0n* they o-ey their rulers as if they were o-eying 4hrist (/phesians C6E<8). ;o*>s people realise that they cannot always e@pect rulers in this worl* to -e +in* to them. )ften, such rulers will not e en gi e them the rewar*s that they rightly *eser e. 3ut (od+s people should not are too mu h about the rewards that people get in this world> 'he rewar*s that come from ;o*, in hea en, are much more important.

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!hen rulers make wrong de isions

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0 goo* ruler chooses his important officials carefully. $e gi es authority to people who are loyal, honest an* capa-le. $is *esire is that they will go ern the country well. 3ut a ruler who be omes too powerful does not always a t in a sensible manner. )ften such a ruler gi es important Go-s to his frien*s whether they are capa-le or not. .f the ruler is foolish enough to *o that, his frien*s are pro-a-ly fools too (see /cclesiastes 1061C<1D). .n the 3i-le, a =fool> means someone who cares only a-out his own pleasure. $e *oes not ser e ;o* an* he *oes not care a-out other people. ,hen a ruler gi es authority to fools, better people lose their important Aobs. /cclesiastes 106C refers to =rich> people. .n /cclesiastes 10620, that wor* *escri-es people who are almost as great as the +ing himself. 3ut this foolish ruler ta+es away their wealth, authority an* importance. !erhaps the ruler *oes these things merely to pro-e how powerful he is. .t is har* to imagine any other reason for his actions in /cclesiastes 106D. 'he wor* =princes> there *oes not merely mean mem-ers of the royal family. 'he wor* means the most important officials, inclu*ing the Gu*ges an* the lea*er of the army. 3ut these great men now wor+ as sla es. 0n* they must gi e honour to men who formerly were themsel es sla es. But no human ruler has omplete authority2 e-en in this world> ;o* has authority o er e ery ruler. $e gi es honour to hum-le people, an* he ta+es away the authority of prou* people (:u+e 16E1<E3). $e has to *o that. !owerful rulers in this worl* ha e gi en authority an* responsi-ility to the wrong people (%ar+ 106A2). 3ut when ;o* rules, he will correct all these things (Fe elation 206A).

:essons about danger

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'here are A similar statements here. /ach statement mentions an a ti-ity an* a danger. 'he similar form of all the statements causes us to thin+ that they all teach the same lesson. 3ut the author *oes not tell us what that lesson is. !erhaps he -elie es that we will -e a-le to wor+ it out. #irstly, we can see that the author is gi ing pra ti al ad-i e. / ery acti ity has its own particular *angers. 0 person cannot wor+ safely unless he +nows a-out the *angers of his wor+. !eople nee* to -e aware of a *anger in or*er to protect themsel es from it. (e@t, we can see that the author is warning people. 'hey must not -e too confi*ent a-out their future. ,hate er people *o, there is still a constant *anger of *eath. !eople cannot protect themsel es from e ery *anger, howe er har* they may try. )ur li es are short, so we must prepare for our own *eaths. ,e must ha e a right relationship with ;o* -ecause, one *ay, he will -e our Gu*ge (/cclesiastes 12613<1A). :astly, there is a lesson here a-out ambition. .n each of the A statements, a person hope* to gain a -enefit from his wor+. 3ut the person o-taine* no -enefit, -ecause an acci*ent happene*. !erhaps the wor+ was necessaryB if so, it was impossi-le to a oi* the *anger. 3ut often people carry out tas+s that are not necessary. 'hey *o those tas+s -ecause of am-ition or gree*. 'hey want to ma+e money that they *o not nee*. 0n* so they put themsel es in *anger when it is really not necessary (/cclesiastes 10611).

!hy e-eryone needs wisdom

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0n a,e is an iron tool that is especially *angerous. .ts purpose is to cut *own trees or to cut through large pieces of woo*. ,hen the woo* is ery har*, the wor+er nee*s great strength to use the a@e successfully.

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So, of course, the a@e must always -e -ery sharp. ,hen the a@e -ecomes -lunt, the wor+er nee*s e en more strength to cut the woo*. 3ut the wor+er shoul* not continue if his a@e is -lunt. 0 -lunt a@e, li+e a -lunt +nife, is more *angerous. .f the a@e slips, inGuries are li+ely to happen. ,e all +now that a ruler an* his a* isers shoul* ha e wis*om. 3ut wis*om is not Gust for important people. 'he ommon workman who uses an a@e needs wisdom2 too. $e must -e wise enough to stop his wor+ an* to ma+e his a@e sharp again. )therwise, he wastes his strength an* he puts himself in *anger. $e gains no -enefit whate er if he is too laJy or too stupi* to ma+e his a@e sharp. Oery many people learn how to carry out a tas+, -ut they ne er learn to *o it well. 'hey are li+e wor+men who use -lunt a@es. !erhaps they must wor+ too har* -ecause of their lac+ of wis*om. !erhaps they put themsel es in *anger. They do not e-en realise the benefits that wisdom would gi-e to them> 'he 3i-le teaches that wis*om is a won*erful Iuality (!ro er-s 861<21). .t teaches people how they shoul* li e. .t shows them how to ha e a right relationship with ;o* (!ro er-s ?610). .t is an essential Iuality for e ery person (%atthew D62A<2E).

(et7ri h7Eui k s hemes

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0 =get<rich<Iuic+ scheme> is a plan to earn money without mu h effort. Such plans almost always failB most people must wor+ har* for their money. 0s /cclesiastes 10611 shows, there is nothing new a-out such i*eas. /cclesiastes 10611 *escri-es an ancient type of =get<rich<Iuic+ scheme>. 'he i*ea is, simply, that a man an harm & ontrol' a snake. (1) !erhaps the man teaches the sna+e to dan%e as he plays a m!si%al instr!ment3 'hen, he can *o it in pu-lic an* a crow* will pay to watch. .n some countries, people still *o entertain in this manner. (2) )r perhaps the man learns that s+ill in or*er to get sna$es o!t of ho!ses3 !eople will pay him to *o that. 'he pro-lem is that snakes are dangerous animals. 'he -ite of many sna+es will +ill a man. .f a sna+e is ery *angerous, people will pay the man well. 3ut that fact causes a terri-le ris+ for the man who wor+s with sna+es. .f he can control sna+es successfully, he can earn a lot of money. 3ut a sna+e may -ite him at any moment, an* then he will lose e erything. ?oney has no -alue for a dead man> 0n* money gi es no comfort to a ery ill man. .t is easy to imagine the profits that our plans may achie e. 3ut e-en the best plans only su eed after a lot of hard work> #irst, the person must learn the s+ills that he will nee*. $e must un*erstan* the ris+s an* he must thin+ a-out the *angers. 'hen he must carry out the wor+ well. 0n* he must continue until he has complete* the entire tas+ (/cclesiastes D68). / en then, his plans may still not succee* (/cclesiastes ?611). 3ut someone who is really wise *oes not ma+e his o/n plans. .nstea*, he as+s ;o* to *irect his life. 0n* he trusts ;o* completely (!ro er-s 36E<C).

= foolish person+s words ruin his own life

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= wise person +nows that he is responsi-le to ;o* for all his wor*s an* actions (/cclesiastes 12613<1A). 3ecause he respects ;o*, that person is careful an* sensi-le. 'hat fact is clear from the wise person>s wor*s, which are full of kindness and goodness.

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3ut the wor*s of a foolish person ha e a completely *ifferent character. /cclesiastes 10612 uses a strange an* terri-le wor*<picture6 the fool1s o/n mo!th eats him !p. .n other wor*s, the wor*s from his own mouth are li+e a wil* animal that attac+s him fiercely. The foolish things that he says ruin his own life> 'hey are the cause of his trou-les. 'hey are the reason for his punishment. .n the 3i-le, a fool means someone /ho ref!ses to respe%t God. Such a person ares only to satisfy his own desires. ,hen he -egins to spea+, his wor*s may only e@press his silly thoughts. Such wor*s are without any real meaning. 3ut as he continues to spea+, his true character -ecomes clear. 0n* in the en*, his wor*s are ompletely wi ked. 'he foolish person a**s more foolish wor*s as he prepares his e il plans for the f!t!re. 3ut he +nows nothing a-out the futureH 1n the future2 (od will be his Audge> 0n* that will -e the en* of all those wic+e* plans. = fool does not work as other people do> $is wor+ is to say an* to *o e il things. 3ut those efforts still ma+e him tire*. .n /cclesiastes 1061E, he seems e en more tire* than the honest wor+man. 0fter all his har* wor+, the honest man still manages to get -ac+ to his home in the town. 3ut this fool *oes not. !erhaps he has -ecome a *run+ (see /cclesiastes 1061C<1D). $e will ha e to sleep outsi*e the town. $is foolish *esires ha e ruine* his life.

!rong desires ruin people+s li-es

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'he su-Gects of /cclesiastes 1061C<1D may -e +ings an* princes, -ut the lesson is for e eryone. .t is a lesson a-out greedy beha-iour and the dangers of al ohol. 0n* it is a lesson a-out how wrong desires an ruin people+s li-es. .n /cclesiastes 1061C, the +ing acts li$e a %hild, that is, without responsibility. $e cares only to satisfy his own *esires. $e li+es friends, parties, food and /ine3 0s +ing, he can *o what he wants. So he appoints his friends to -e the important officials (princes) in his country. 0n* they eat and drin$ together all *ay. 'he result, of course, is that the whole ountry suffers. (o-o*y can tell those rulers to -e sensi-le. 'hey *o not e en +now what it means to -e sensi-le. (o-o*y can get a right Gu*gement. 0ll the Gu*ges ha e -ecome *run+s. 'he army cannot *efen* the country. 'he military officers go to parties when they shoul* -e lea*ing the army. 'he country in /cclesiastes 1061D is ery *ifferent. 'here, the king shows his noble and honourable origin by the way that he rules> 'he army officers are strong an* the Gu*ges are sensi-le. 'he result is that the whole country is successful. / eryone in the country -enefits from the rule of the wise +ing an* his wise princes. $ere, the rulers are not gree*y an* they *o not *rin+ too much alcohol. 'hey care a-out their country, an* not Gust a-out themsel es. ,hat is true a-out rulers is also true a-out other people. 1f a person allows wrong desires to ontrol his life2 he annot go-ern his family well> .n fact, such a person cannot e en go ern his own life properly.

Deasons not to be la@y

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'he 3i-le often warns people not to be la@y. ;o* has gi en them wor+ to *o (!salm 10A623B /@o*us 206?). !aul tol* 4hristians that they ha* a *uty to wor+ (2 'hessalonians 36C<13). 'here are many reasons why some people *o not want to *o their wor+. !erhaps they ha e no strength -ecause they are gree*y, or *run+s (see /cclesiastes 1061D). !erhaps they imagine that they +now an easier way to get their money. 'hat i*ea is often a wic+e* scheme (/cclesiastes 10612<13).

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)r perhaps the laJy person>s wor+ Gust *oes not interest him. $e prefers to *o something elseB or he prefers to *o nothing whate er. !hate-er the reasons may be2 the results are the same> #irst, the la4y person himself s!ffers. .f a man *oes not repair his roof, then his own roof lea+s < not someone else>s roof. 'hen, his family s!ffers. ,hen the roof lea+s, it is a pro-lem for e eryone in the house. 'hen, his possessions s!ffer damage. ,hen a house is wet, the water ruins e erything. But the la@y man+s troubles do not end there> (ow he really must repair his roof. 0n* he has gi en himself more wor+ than he ha* at the -eginning. $e *i* not want to *o a small repair, so now he must carry out a maGor repair. .f the man continues to -e laJy, he will lose his house. 'hat may seem an e@treme e@ample, -ut many people really ha e lost their homes -ecause of laJy attitu*es. 0n* e en worse things can happen too. Fulers ha e lost their countries -ecause of laJy, gree*y attitu*es (/cclesiastes 1061C).

1s money the answer for e-erythingB

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'he real su-Gect of /cclesiastes 1061? seems to -e the r!lers from /cclesiastes 1061C. 'hey ha e prepare* e erything for their own pleasure. 'hey ha e or*ere* the foo* for their party. .t will -e plentiful so that they will really enGoy themsel es. 'here will -e plenty of /ine, too. 'hese important people consi*er it a terri-le thing to run out of wine. 'hey must *rin+ until the alcohol controls them completely. .n their opinion, that is essential for a goo* party. 6oney will pro i*e e erything that they want in or*er to ma+e themsel es happy. #or a poor man, it can -e *ifficult to affor* a goo* party. 3ut they are princes. The /hole /ealth of the %o!ntry is for them to en5oy3 'hey can affor* e erything that they want. 'here seems no limit to their supply of money. So they spen* it for their own pleasure. Such attitu*es are la@y2 greedy and e-il. .f a poor man -eha e* li+e that, he woul* ruin his home (/cclesiastes 10618). ,hen rulers *o such things, they ruin their country. 'he people in the country are angry, -ut they are afrai* (/cclesiastes 10620). .t is clear to them that great troubles must soon happen in their country (/cclesiastes 1162). 'heir situation is *esperate, -ut they can *o nothing a-out it (/cclesiastes 1163<A). 'he 3i-le has se eral accounts of rulers who ha e -eha e* in this manner. .saiah warne* a-out such -eha iour in .saiah E6?<13. / en 3a-ylon, the richest city in the worl*, lost its power in this manner ("aniel chapter E).

!hen e-en your thoughts an be dangerous

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.t is easy to feel angry a-out the rulers of your country. 3ut it is not always sensi-le, e en if they are *oing many wrong things. 3ecause they are rich an* powerful, they can use that power against you. 'hey ha e the right to gi e or*ers, an* other people will o-ey them. 1t is not a good idea to ha-e powerful enemies> !erhaps you are careful a-out your wor*s in p!bli%. 3ut you say whate er you want in private. 'hat too can -e unwise. You ne er +now who may -e listening. You may ne er +now who informe* your rich enemies a-out your wor*s. .t woul* -e -etter ne er to say those wor*s. .n fact, it /o!ld be /iser not even to thin$ those tho!ghts. .f your +ing is cruel an* powerful, you *o not want him to oppose you.

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Your secret thoughts cannot change the +ing>s attitu*es. / en if you *eci*e to oppose him pu-licly, your actions are unli+ely to ha e any effect. !hen rulers are -ery wi ked2 politi al a tion usually a hie-es nothing> 0 ery e il person hates goo* a* ice (!ro er-s 1E612). 0 wise person nee*s to un*erstan* when he shoul* remain silent (/cclesiastes 36D). 'he -ir*s in this erse are Gust a wor*<picture. 'he i*ea is that someone may be listening to you at all times. You can ne er really -e sure when you are alone. Your pri ate wor*s matter, e en as your pu-lic wor*s matter. / en your thoughts can -e *angerous.

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)uture troubles are ertain

'he purpose of /cclesiastes chapter 11 is to warn a-out troubles that must happen soon. 'hose trou-les will certainly happen, an* no-o*y can a oi* them. (1) 'here will -e troubles in the ountry and a ross the world. /nemies will attac+. )r there will not -e enough foo*. )r there will -e other terri-le trou-les. (2) 'here will -e trouble in people+s li-es. 'hey will -ecome ill. )r they will -ecome ol* an* wea+. .n the en*, they will certainly *ie. Such things ha e happene* to e ery person who has e er li e*. .t is foolish to imagine that they will not happen to us, too. So the author of /cclesiastes ma+es the same +in* of statements that people ma+e in such circumstances. 9esus *i* that too, in %ar+ 1361E<1?. Such statements may seem li+e a* ice. 3ut really, their purpose is to e,press how terrible the trouble will be> 0s people cannot avoid their trou-les, perhaps they can *o something to prepare. .t is a desperate plan in a desperate situation. (o-o*y can really prepare when they *o not +now what trou-le to e@pect (/cclesiastes 1162). So the author says, .Thro/ yo!r bread !pon the /aters<1 Some people ha e trie* to wor+ out the meaning of these wor*s. 'hey guess that it may mean . end ships to trade grain31 )r, . o/ grain in the m!ddy pools /hen the streams flood31 'hose plans offer a possi-ility of success. 3ut -ery desperate people do things that an ne-er su eed. #or them, e en the most stupi* plan seems to offer the hope of success. . *o not thin+ the ./ater1 in /cclesiastes 1161 means real water. 'he .birds1 in the pre ious erse, /cclesiastes 10620, *i* not mean actual -ir*s. 3oth are wor*<pictures that the author uses to emphasise his lesson. So, in my opinion, the meaning is this6 .Do not even try to $eep yo!r possessions for yo!rself3 The tro!bles in yo!r %o!ntry /ill be so terrible that yo! /ill %ertainly lose everything3 If yo! /ant to find even bread to eat then, yo! /ill have to do more desperate things no/3 . o, send /hat yo! have in every dire%tion3 +ne plan is not eno!gh, be%a!se most of yo!r s%hemes /ill fail3 )et yo!r possessions spread o!t, li$e bread on the /ater3 (erhaps yo! /ill be able to find a fe/ of them again, /hen yo! really need them31 Some of my rea*ers were hoping to fin* a promise for people who gi e generously here. .n my opinion, that is not the meaning of the erse < -ut they will fin* su h promises elsewhere in the Bible. See, for e@ample, !ro er-s 226?, .saiah E8610, %alachi 3610, :u+e C638 an* 2 4orinthians ?6C<11.

= friend in trouble
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,hen life -ecomes ery *ifficult, some people hope that their money an* other possessions will sa e them. )ther people thin+ that their friends will help them in such circumstances.

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'he author of /cclesiastes clearly -elie e* that the *ifficulties woul* -e e@tremely se ere. $e tol* people -oth to sprea* out their possessions (/cclesiastes 1161) an* to make as many friends as possible (/cclesiastes 1162). .f one plan *i* not succee*, then perhaps the other plan might. !eople shoul* not wait until their trou-les starte*. .t will -e too late to ma+e frien*s then. So they must start now. )f course, the 3i-le encourages us to show lo e for other people (:u+e 1062D<3D). 3ut when we *o that, our desire should not be to gain benefits for oursel-es (%atthew E6AC<ADB :u+e 1A612<1A). .nstea*, we shoul* try to show ;o*>s +in*ness to other people, especially to poor people. 0n* then it will -e ;o* who rewar*s us, not other people (!ro er-s 1?61D). 3ut there is another pro-lem with that plan to ma+e frien*s. 0n* that pro-lem is e en more important than the lac+ of sincere reasons. !hen people trust their possessions or their friends2 they are often not trusting (od> .n all circumstances < -ut especially when our li es are *ifficult < it is essential to trust ;o*. $e alone gi es security to our li es (!salm C261<2). / en the most impressi e frien*s are wea+B we cannot *epen* on them (!salm C26?). 3ut we an2 and must2 depend on (od> $e is strong, an* he lo es his people (!salm C2611<12). $owe er, if we refuse to trust ;o*, then we can only ma+e *esperate plans li+e those in /cclesiastes 1161<2 or Fe elation C61E. )therwise, we will not -e rea*y when terri-le trou-les happen. 3ut we shoul* -e aware that e-en the best plans will fail> )ur frien*s will not -e loyal to us. )ur money will lose its alue. .f we fin* foo*, it will not satisfy us. 0n*, in the en*, ;o* will -e our Gu*ge (/cclesiastes 1261A).

Troubles that nobody an do anything about

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!eople hope that they will ne er ha e any really se ere trou-les. 0n* they hope to -e a-le to *eal with any trou-les that happen. 3ut, of course, there will be troubles in e-erybody+s li-es. Some of these trou-les will -e se ere. 0n*, of course, e eryone must *ie in the en*. (o-o*y can pre ent that. So we can compare our li es with a *ay when *ar+ storm clou*s fill the s+y. )n such a *ay, e eryone +nows that it will certainly rain. 'he clou*s are e i*ence of that fact. Through our whole li-es2 we know that troubles and death are approa hing> ,e see constant e i*ence of that fact. "eath is li+e the fall of a tree. 0fter it falls, the tree can ne er return to its former position. 'he effects of the fall are permanent. 0n* when a person dies2 that is permanent> "eath separates a person from e erything in this worl* (/cclesiastes ?6E<C). 'hat person>s -o*y returns to the earth, -ut the person>s spirit must stan* in front of ;o* (/cclesiastes 126DB Fe elation 20612). ;o* will -e the Gu*ge of e ery person (/cclesiastes 1261AB /cclesiastes 361D). So what we do during this life matters> .t matters whether we ha e a right relationship with ;o*. .t is important for us to confess our e il *ee*s to ;o*. ,e nee* to in ite him into our li es. 0n* we must not *elay. 0fter *eath, it will -e too late for us to trust ;o*. ;o* has tol* us that we must trust him to*ay ($e-rews A6D).

Troubles that nobody an a-oid

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0 farmer must watch the weather carefully. 'here is a right time to sow see*s an* there is a right time for the har est (/cclesiastes 362). 3a* weather *uring these important times will ruin the crops.

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So /cclesiastes 116A *escri-es a ery *esperate situation. .t says that the weather will ne-er be suitable for these important tasks. 'he win* an* clou*s are e i*ence that a terri-le storm is approaching (/cclesiastes 1163). ,hen trees fall in a storm (/cclesiastes 1163), there is no hope for the crops. !eople are worrie* an* *esperate. 'hey carry out stupi* plans with the hope that something may succee* (/cclesiastes 1161<2). 0ll of this is a wor*<picture for people>s li es. 'hey all realise that death is approa hing. %any people also +now that the Audgement of (od is approa hing (/cclesiastes 361DB /cclesiastes 1261A). 3ut their reaction is not to trust ;o* or to as+ him to sa e them. .nstea*, they carry out stupi* schemes to try to sa e themsel es. #or e@ample, people imagine that they can sa e themsel es by their own good works. 3ut the author of /cclesiastes *eclare* that our wor+ on this earth achie es nothing (/cclesiastes 2622< 23). )ther people imagine that their money an sa-e them. 3ut at *eath, a person loses all his money (/cclesiastes E61E). 0n* some people imagine that their good attitudes will sa e them. 3ut this i*ea is wrong too (/cclesiastes D61E<20). 'he 3i-le says that we an only gain a right relationship with (od be ause of %esus (9ohn 1A6C). 3ecause of 9esus> *eath, ;o* can forgi e us, when we trust in him (9ohn 361A<1C). 'hat is the only proper way to prepare for the Gu*gement of ;o*. 0n* we must begin our relationship with (od now (2 4orinthians C62). 'his matter is too important for us to hesitate or to *elay. ,e may ma+e e@cuses that we *o not feel rea*y. 3ut ;o* has chosen today as the *ay when we must trust him ($e-rews A6D).

(od+s work astonishes us

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.t is easy to un*erstan* the nature of people+s work. 'heir wor+ is /ea$, an* their -est efforts *o not achie e much (/cclesiastes 2620<23). !eople *o many of these things pu-liclyB e eryone can see their true nature (/cclesiastes 161A). 3ut the work of (od is *ifferent, an* it astonishes us. 3efore a -a-y is -orn, ;o* creates its -o*y. ,e *o not see how ;o* *oes this wor+ insi*e the mother>s -o*y (!salm 13?61A<1C). ,e only see the won*erful results of his wor+. .f our efforts are li+e a /ea$ -reath, ;o*>s wor+ is li+e the most powerful win* (see 0cts 262). ,e *o not see where such win*s come from (9o- 38622<2A). ,e may not un*erstan* how ;o* causes them to -low. 3ut we feel the power of the win*. 0lthough people>s wor+ is so wea+, the results of foolish -eha iour are terri-le (/cclesiastes 106E< 11). So2 the results of (od+s great work in this world must be more powerful than anything that we an imagine> 3ut we *o not see his wor+, an* we cannot un*erstan* it. ,e only see the effects in our worl*B we *o not +now ;o*>s plan. 3ut if we want to +now (od+s plan, we will fin* it in the 3i-le (/phesians 362<11). $is plan is that people can -e -orn again into a new +in* of relationship with him (9ohn 36DB 9ohn 1612<13). 'hen, li+e a powerful win*, ;o*>s Spirit will wor+ in them an* through them (9ohn 36C, 9ohn 368). ,e cannot un*erstan* this -y our human min*s (9ohn 36?<10). 3ut ;o* has ma*e it possi-le -ecause of 4hrist>s *eath (9ohn 361C<1D). ,hen people ser e ;o* in the power of the $oly Spirit, they are not wea+. .nstea*, they are *oing ;o*>s wor+ (;alatians C68<?).

Can our work su

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eedB

'he author of /cclesiastes has alrea*y urge* people not to -e laJy (/cclesiastes 10618). 3ut now there is a special reason to -e -usy. 'he author -elie es that great troubles will happen soon in his country (/cclesiastes 1162).

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So the author urges people to sow their see*s an* to carry out their wor+ now. 'hey might not get another opportunity. 'he author *oes not thin+ that it is a goo* time to sow see*s (/cclesiastes 116A). 'he weather is not right. !eople may -e wasting their effort. 3ut the wor+ is urgent an* necessary. )nly ;o* can -ring a successful har estB that is ;o*>s wor+. 3ut people must do their proper work too2 although their best efforts are so weak> 'his seems to -e a wor*<picture for our li es. )f course, we want goo* things to happen. 3ut, -y our human strength, we *o not ha e the power to cause those things to happen. The su ess of our efforts depends entirely on (od (!salm 12D61<2). .t is ;o*>s wor+ that matters. )ur wor+s are too wea+ to achie e anything worthwhile. #or that reason, nothing is more important for us than to do (od+s work. .n 9ohn C628<2?, people as+e* 9esus how they coul* *o ;o*>s wor+. 9esus tol* them to -elie e the person whom ;o* ha* sent. 9esus meant that they shoul* -elie e him. $e, 9esus was the person whom ;o* sent into this worl* (9ohn 1D63). 9esus spo+e ;o*>s wor*s, so it is essential to -elie e him (9ohn D61C). 0n* ;o* gi es a won*erful promise to people who -elie e him. $e promises them life that ne er en*s (9ohn 361C).

The light of life and the days of darkness

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)f course we *esire life an* not *eath. )ur li es are precious an* they are ;o*>s gift to us. / en as the sun surroun*s us with light an* warmth, so our li es offer us so many opportunities. The most wonderful opportunity in our li-es is the opportunity to know (od> .n ;o*, we fin* the most perfect light (9ames 161D). .n other wor*s, e erything that is goo* an* perfect comes from him. ,hen we +now him, we -elong to that light (1 'hessalonians E6E). 0n* the *ar+ness *oes not ma+e us afrai*, e en when the *ar+ness means the *eath of our -o*ies (!salm 236AB :u+e 16D8< D?). ;o* gi es his people life that ne er en*s (9ohn 361C). "ar+ness will ne er o ercome the light an* the life that comes from ;o* (9ohn 16A<E). 3ut not e eryone recei es a life that ne er en*s. ?ost people ne-er hoose to ser-e (od> .nstea*, they follow their own *esires an* they li e -y their emotions. 'hey *o not want to +now ;o* an* they woul* not choose to o-ey him. ,hen ;o* is their Gu*ge, they will not -e rea*y (/cclesiastes 116?B /cclesiastes 1261A). 3y =*ar+ness>, the author means death. $e chose the wor* =*ar+ness> to show that the goo* things in life ha* en*e* for that person. .nstea*, that person woul* suffer trou-le an* pain. 4learly, that cannot *escri-e the person with life that ne er en*s. .t must *escri-e (od+s Audgement against the person who refused to know him> #or that reason, the author of /cclesiastes urges people to accept a right relationship with ;o* (/cclesiastes 1261).

EnAoy life G but remember (od+s Audgement

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.f anyone +nows how to enGoy life, young people *o. #or them, life seems to offer a series of a* entures an* opportunities. 'here seems to -e no limit to the things that they can *o. 0n* so much seems new. 'here are so many new e@periences for them to enGoy. 'he author>s purpose in this erse is to warn people < especially young people < a-out the Gu*gement of ;o*. ;o* will -e the Gu*ge of e erything that people *o (/cclesiastes 1261A). ;eople an follow their emotions and desires2 but (od will be their Audge> 'hat is a se ere message. ,e can *o whate er our hearts *esire. 0n* we can *o whate er tempts us. 3ut in all these things, ;o* will -e our Gu*ge.

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,e alrea*y can see what (od+s Audgement must -e a-out these things. ,e +now that our *esires are e-il. ,e +now how many wrong things we *o. ,e often negle t to obey (od+s law. ,e often hoose to do e-il things. / eryone is guilty when ;o* is the Gu*ge (/cclesiastes D620B Fomans 3623). So, the author is not a* ising people to follow their own *esires. .n fact, he is warning people that they must not follow their own *esires. You can see the author>s actual a* ice in /cclesiastes 1261. .t is that people must think about their relationship with (od. $e e@plains that a* ice in /cclesiastes 12613. ;o* has gi en his comman*s in or*er to teach people how to ha e a relationship with him. )f course, no-o*y can o-ey ;o*>s comman*s perfectly. So -y his comman*s, people learn that they must trust ;o* completely. 'hat is the +in* of relationship with ;o* that 0-raham +new -ecause of ;o*>s promises to him (Fomans A63). 0n* we can +now it too, -ecause of 4hrist>s *eath (Fomans A623<2E).

1s there any ad-antage to be young and strongB

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,e may as+ oursel es whether there is really any a* antage to -e young an* strong. 'he answer seems clear. 0 young person must grow ol*, an* a strong person will -ecome wea+. .n the en*, they will *ie li+e e eryone else an* ;o* will -e their Gu*ge. 1f there is any ad-antage2 they will soon lose that ad-antage> !ain an* an@ious thoughts often come as a person grows ol*er. 'he author of /cclesiastes tol* his rea*ers not to thin+ a-out such things. / en the -est an* strongest part of our li es shows how wea+ we really are. So the most important matter is to thin+ how we shoul* li e. ,e all must -ecome ol*er. But we an hoose whether or not to ser-e (od> ,e must *eci*e what we consi*er important in life. #or the author of /cclesiastes, the right *ecision was clear. $e ha* stu*ie* how wea+ people really are. $e recognise* that ;o* is great. So, the only proper de ision is to obey (od from our earliest opportunity to do that (/cclesiastes 1261). 0 young person shoul* not waste his energy -y a *ecision to follow his own *esires an* feelings (/cclesiastes 116?). 0n ol*er person shoul* not Gust thin+ a-out his own pain an* an@ious thoughts (/cclesiastes 11610). !eople thin+ too much a-out themsel es, an* they *o not thin+ enough a-out ;o*. ;o* *esires to ha e a ery close relationship with his people. .n fact, he wants to a*opt them as his sons an* *aughters (9ohn 1612<13). $e wants to fill their hearts an* min*s with sincere lo e, -oth for him an* for other people (%ar+ 1262?<31).

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Demember (od2 who reated you

/cclesiastes 1261<8 is one of the most -eautiful poems in the 3i-le. .ts su-Gect is ery sa*, howe er. .t *escri-es how a young person -ecomes ol*. 0n* in the en*, of course, that person *ies (/cclesiastes 126D) 'he purpose of that poem is to teach the lesson that it repeats in /cclesiastes 1261 an* /cclesiastes 126C. ;eople should remember (od before they are too old to appre iate his goodness (/cclesiastes 1261). )r certainly, they must remem-er him -efore the *ay of their *eath (/cclesiastes 126C).

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3y the wor* =remem-er>, the poem *oes not mean Gust to thin+ a-out ;o*. $e create* us, so he should be onstantly in our thoughts> $e *eser es our lo e an* our than+s. 0ll that we ha e comes from him. So when we =remem-er> him, it shoul* affect our entire li es. 'he author of /cclesiastes urges people not to *elay. $e repeats an* emphasises that message. The proper time to remember (od is now> 'hen you can remain grateful to him for the rest of your life. 'rou-les will certainly happen to you in the future. 'here will -e occasions when life seems to -ring no pleasure. .t woul* -e terri-le if these trou-les cause* you to forget ;o* or to neglect your relationship with him. 3ecause of illness or wea+ness, people are sometimes not aware of ;o*>s goo*ness to them. So if you are young or strong2 remember (od+s kindness now" ;i e your life to himB use your strength to ser e him. But if you are neither young nor strong2 you still ha-e a duty to ser-e (od (/cclesiastes 12613). :o e ;o* with your whole heart an* trust him completely. $e create* youB he lo es an* cares for you.

The problems of old age

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!eople often spea+ a-out ol* age as if it is a won*erful thing. #or e@ample, we wish people a long life. 3ut the reality is that old age is often diffi ult> 0 person who remains strong an* healthy in ol* age has a special reason to -e grateful to ;o*. 'hat is not the e@perience of most people. ,e ha e constant trou-les through our whole li es -ut sometimes people>s pro-lems in ol* age seem e en worse. 'he author of /cclesiastes *escri-es these pro-lems in poetry, with a wor*<picture in e ery line. &sually, . e@plain each of the 3i-le>s wor*<picturesB -ut . shall not *o that here. 'his is poetry6 it seems -etter to thin+ a-out the *escriptions than to *escri-e e ery *etail. 3ut the general meaning is that people+s weaknesses in rease in old age> 0n* each of their senses -ecomes wea+er. 'hey *o not see or hear well. 'hey seem less aware of the things in this worl*. .t is as if their many pro-lems are preparing them to lea e this worl*. E-erything in this world is temporaryJ it annot last> / en our -o*ies an* our homes in this worl* are temporary. .t is only -eyon* *eath that we recei e a permanent home. 'hat home can -e with ;o*, in hea en. )r, it can -e hell, which the author *escri-e* in /cclesiastes ?6A<C. So the author urges us6 remember (od (/cclesiastes 1261). 4onfess your e il *ee*s to him, an* in ite him into your life. Ser e him in a Goyful manner, so that after *eath you will continue to +now his Goy an* peace. 'hat is the only proper way to prepare for the *ay when ;o* is your Gu*ge (/cclesiastes 1261A).

:ife and death

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/cclesiastes 126C *escri-es life in the most -eautiful manner. 3ut we feel uncomforta-le, -ecause the su-Gect of the erse is *eath, not life. :ife is deli ate, li+e a sil er chain that someone has ma*e -y han*. 0 fine chain is ery -eautiful, -ut it -rea+s so easily. :ife on this earth is -eautiful, -ut it en*s su**enly. :ife is pre ious, li+e a gol* -owl. ;ol* was the most e@pensi e metal when the author wrote the 3oo+ of /cclesiastes. You nee* a lot of gol* to ma+e a -owl. 3ut if the -owl -rea+s, no-o*y can repair it. (othing on this earth seems as alua-le to us as our li es. 3ut when we *ie, no-o*y can gi e life -ac+ to us.

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!eople nee* a constant supply of water, especially in a *ry country. .f an acci*ent causes the supply to stop, that is a terri-le e ent. )ur li es *epen* on a constant supply of water, an* of many other things, too. 0n* li+e the water, a single acci*ent is enough to en* our li es. "uring our whole li es, death seems only a moment away> ,e all +now that we must *ie. 3ut none of us +nows when that will happen. So the author gi es the only a* ice that is sensi-le in the circumstances. !e must remember (od" 0fter *eath, he will -e our Gu*geB so we nee* to ha e a right relationship with him now. .t is foolish to lea e that *ecision until you are ol*er. You *o not +now that ;o* will allow you to li e any longer. (ow you ha e an opportunity to trust ;o*. (ow you ha e the opportunity to in ite him into your life. Your -o*y must *ie, -ut your spirit can +now life without end, in hea en (9ohn 361C).

!hat happens at deathB

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/cclesiastes 126D gi es a ery clear *escription of what happens at *eath. 0s the 3i-le is ;o*>s wor*, its *escription of *eath is ery important to us. ,e *o not -elie e that this is Gust someone>s opinion. ;o* has pro i*e* this *escription to help us un*erstan* a-out *eath. "uring a person>s whole life, that person>s body an* spirit remain together. $owe er, it is easy to *istinguish the -o*y from the spirit. 'he body consists of materials that come from this earth. 'he 3i-le says that ;o* ma*e people from the *ust of the earth (;enesis 26D). 3ut a -o*y without a spirit is not ali e. 0 person>s spirit comes from God. .t *oes not -elong to this worl* an* it *oes not consist of materials from this worl*. =t death2 -oth the -o*y an* the spirit return to their proper places. The body returns to the ground> .n a gra e, a -o*y actually -ecomes part of the earth again. 0fter a few years, har*ly anything of the -o*y remains < Gust a few -ones. .n the en*, e en the -ones return to the soil. 3ut the person>s spirit *oes not return to the earthB it *oes not -elong on this earth. The person+s spirit returns to (od2 who ga e it to that person. 0n* then (od is that person+s Audge (/cclesiastes 1261A). $e Gu*ges the person>s spirit. ;o* will ma+e one of two possi-le Gu*gements a-out that person (%atthew 136AD<E0)6 (1) ;o* wants to forgi-e people be ause %esus died for them (9ohn 361C). 'hen, their spirits will go to hea en (9ohn 1A62). 3ut that is only possi-le when people ha e in ite* him into their li es (9ohn 1612). (2) )ther people cannot -enefit from ;o*>s +in*ness. ;o* will *eci*e that they are guilty be ause of their e-il deeds (/cclesiastes 1261AB /cclesiastes D620). 0n* they cannot a oi* his punishment (:u+e 1C61?<2CB Fe elation 20611<1E).

=ll is -anity
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'his was how the author of /cclesiastes -egan his -oo+ (/cclesiastes 162). $ere, near the en* of his -oo+, he repeats the same idea. ,e can see that his opinions ha e not change*. $ere in /cclesiastes 1268, he *escri-es life an* *eath as <-anity+. 'he wor* = anity> means <without any proper purpose+. 'he author has use* that wor* constantly through his -oo+. $e always uses it to *escri-e people6 their li es, their thoughts an* their wor+. 'he author means that people are -ery weak. 'hey care a-out things that *o not matter. 'hey wor+ for things that ha e no real alue. 'hey lo e things that are not important. 'hey *o things /itho!t any proper purpose. "uring their whole li es, they achie e nothing that is really worthwhile. 0n*, of course, their *eaths achie e nothing, too.

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0lthough the author -elie e* that a-out people, his opinion about (od was ery *ifferent. !eople shoul* respect ;o* (/cclesiastes E61<A). / erything that ;o* *oes is perfect ("euteronomy 326A). / erything that ;o* says achie es his purposes (.saiah EE611). ;o* *oes nothing that is in ain. / en when ;o* create* people, his wor+ was perfect (/cclesiastes D62?). #or that reason in particular, people shoul* thin+ a-out their own relationship with ;o* (/cclesiastes 1261). ;eople+s li-es are a hie-ing nothing be ause they do not are about their relationship with (od> .nstea*, people care a-out their possessions, their *esires an* e en their feelings. 3ut it is *ifferent for the people who ha e chosen to ser e ;o*. 'hey ha e a special relationship with ;o*B ;o* loo+s after them (/cclesiastes ?61B 9o- 168<10). 0n* they *o ;o*>s wor+. So the things that they *o are not in ain.

King Solomon2 the great tea her

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,e can see from /cclesiastes 161 an* /cclesiastes 261<10 that =the teacher> in the 3oo+ of /cclesiastes means King Solomon. Solomon was a great +ing, an* he was also a ery wise man (1 Kings A62?<3A). .n fact, he -ecame famous across the worl* for his wis*om (2 4hronicles ?61<8B 2 4hronicles ?622<23). Solomon>s wis*om was a gift from ;o* (1 Kings 36E<12). So Solomon *i* not stu*y in or*er to -ecome wise. $e stu*ie* be ause he was wise. 0 wise person always wants to learn more (!ro er-s ?6?) /specially, Solomon stu*ie* an* collecte* pro er-s (1 Kings A632). !ro er-s are the wise wor*s that people say. You can fin* many of Solomon>s pro er-s in the 3oo+ of !ro er-s in the 3i-le. Solomon *i* not Gust collect all this +nowle*ge for his own -enefit. .n a**ition to all his other *uties, he taught the people> You can rea* some of his lessons in !ro er-s chapters 1 to ?. !ossi-ly, the person who put the 3oo+ of /cclesiastes into its present form was one of Solomon>s stu*ents. 'hat person wante* to use Solomon>s wis*om in or*er to tea h people that they need to ha-e a right relationship with (od (/cclesiastes 12613<1A). Solomon ha* stu*ie* the nature of people>s li es in this worl* ery carefully. $e coul* see that people were wasting their li es with stupi* acti ities. $e urge* people to thin+ seriously a-out their li es. :i+e the li es of many great teachers, Solomon+s life disappoints us. .f Solomon ha* followe* his own a* ice, he woul* not ha e carrie* out the e il acts in 1 Kings 1161<10. 3ut that fact teaches us a useful lesson also. ,e must not *epen* e en on the greatest people. )ur trust must -e in (od alone. ,e nee* the wis*om that ;o* gi es. 0n* we will fin* that wis*om in the 3i-le.

=d-i e about books

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3efore the en* of his -oo+, the author offers some ad-i e about books in general. 0t the time of the earlier part of the 3i-le, people *i* not usually -uy -oo+s. .nstea*, they opied an ol* -oo+, an* so they made their own -oo+. 'hat was also their metho* of stu*y an*, of course, it was har* wor+. / en then, there were many -oo+s an* they were not all worthwhile for the stu*ent to copy. So, the student should hoose books that will tea h him to be wise . 0n* of course, ;o*>s comman*s (the 3i-le) are the -est -oo+s (/cclesiastes 12613). 'he author compares wise -oo+s to two sharp o-Gects6 goa*s an* =nails>.

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,hen a farmer ploughe* his lan*, he carrie* a goad. 'he goa* was a long stic+ with a sharp point. 0 pair of strong animals calle* o@en pulle* the plough. .f one of them went the wrong way, the farmer woul* use the goa* to control it. 'he goa* coul* -e painful, -ut the animal soon learne* its lesson. So, wise wor*s are sometimes !npleasant. 3ut they tea%h !s correct -eha iour an* attitu*es when we are *oing something wrong. 'he <nails+ in /cclesiastes 12611 are pro-a-ly pegs. !egs are the sharp o-Gects that hol* a tent in its proper place in the groun*. .t is necessary to hammer them *eep into the groun* so that they are firm. So, wise wor*s are li+e something that fixes deep into our li es. 'hey are not li+e popular stories, which ha e a shallow effect on our emotions. ,is*om affects every part of our li es. 'he shepherd here means ;o* (!salm 2361). 0 shepher* is someone who loo+s after animals. .n the same way as a shepher*, ;o* uses wis*om to gui*e an* to *irect our li es.

Despe t (od and obey his ommands

&E lesiastes $*:$.'
%any people consi*er the 3oo+ of /cclesiastes har* to un*erstan*. 3ut here, at the en* of the -oo+, is the author+s own e,planation of what the book means (/cclesiastes 12613<1A). / en if the rea*er has not un*erstoo* the rest of the -oo+, this statement is clear. ,e can see that the 3oo+ of /cclesiastes *oes not teach a *ifferent message from the rest of the 3i-le. 0n* many of the things that people say a-out the 3oo+ of /cclesiastes are untrue. 'he -oo+ *oes not *eny the Gu*gement of ;o*. .ts author *i* not ha e *ou-ts a-out hea en an* hell. $e *i* not imagine that a right relationship with ;o* has no purpose. .n fact, the author was teaching people that they must ha-e a right relationship with (od. 'hey must respect ;o* an* they must -e loyal to him. .n particular, people must o-ey his comman*s. You can rea* ;o*>s comman*s in "euteronomy E6C<21. 'he most important comman* is that people should lo-e (od with their whole hearts ("euteronomy C6EB %ar+ 1262?). .n other wor*s, they shoul* o-ey ;o* -ecause they lo e him. 0n* they shoul* gi e their li es to him completely. 'hat is what ;o* wants most. $e wants to hange people+s hearts and minds so that they will lo e his law ($e-rews 8610<12). $e wants to forgi-e people so that they *o not ha e to suffer the punishment for their e il *ee*s. .f we try to o-ey the comman*s in or*er to gain a relationship with ;o*, we will not succee* (/cclesiastes D620B 9ames 2610). !e need (od to hange our li-es (9ohn 363B 2 4orinthians E61D). 0n* that is why ;o* sent 9esus (1 9ohn A6?<10). $e suffere* our punishment so that we can recei e a right relationship with ;o* (.saiah E36A<CB 9ohn 361C<1DB ;alatians 3610<1A).

(od is the Audge of all our deeds

&E lesiastes $*:$/'
'he main su-Gect in the earlier chapters of the 3oo+ of /cclesiastes is people+s works. 'hat is, the things that they *o *uring their li es. 'he main su-Gect in the later chapters is the Audgement of (od. 'his last erse in the -oo+ is a-out -oth these su-Gects. .t *eclares that (od is the Audge of all our deeds. 'he author of /cclesiastes insists that people can wor+ for their whole li es without any -enefit (/cclesiastes 163B /cclesiastes 2622<23). 'hey wor+ har*, -ut achie e nothing. 'hat is, nothing that really matters. 'hey might -ecome rich an* they might ha e long li es. 3ut without a right relationship with (od2 these things benefit nobody (/cclesiastes C61<D). 'hey are not rea*y for the Gu*gement of ;o*B in fact, they cannot e en satisfy their own *esires.

202

,e *o not thin+ that the Audgement of (od has e er -een a popular su-Gect. 'he 3oo+ of /cclesiastes *eclares that all people are guilty of wrong an* e il *ee*s (/cclesiastes D620). ,e ha e neglecte* ;o*>s law, an* we ha e *one it on purpose (/cclesiastes D62?). ;o* +nows a-out e erything that we ha e *one. $e e en +nows a-out the things that we *o in secret (/cclesiastes 1261A). 3ecause all people are guilty, people try to do things in order to satisfy (od> .n other wor*s, they thin+ that they can please him -y their wor+s. Such -eha iour is foolishB ;o*>s Gu*gement is certain (/cclesiastes 1161<8). 'he only proper way to prepare for ;o*>s Gu*gement is to ha-e a right relationship with (od (/cclesiastes 1261B /cclesiastes 12613). 0s we cannot earn that relationship -y our wor+s, we must re ei-e it as a free gift from (od (Fomans A6A<E). 'hat gift is for the people who trust ;o*. ;o* forgi es those people (Fomans A6C<8) an* he loo+s after them in a special way (/cclesiastes ?61). 0lthough their li es on his earth are li+e the li es of other people, ;o*>s Gu*gement a-out them will -e completely *ifferent. / en in this worl*, there is a differen e between wise and foolish beha-iour (/cclesiastes ?613< 18). Feal wis*om is ;o*>s gift (!ro er-s 261<C). 'hat wis*om shows people how they can recei e a right relationship with ;o* (!ro er-s 36E<CB 1 4orinthians 1618<2E). The person who ser-es (od has no reason to be afraid of (od+s Audgement (2 !eter 3610< 13). .n fact, for such people, the effect of ;o*>s Gu*gement will -e to rescue them from all that is e il (Fe elation 2161<E).

lesiastes: = study guide

lesiastes 7 its author2 date and purpose>

=bout the Book of E

)ur *esire is to stu*y the 3i-le itself, an* not to stu*y people>s opinions a-out the 3i-le. So when people as+ a-out the author or *ate of a 3i-le -oo+, we try to answer that Iuestion from the 3i-le.

The author of the Book of E

lesiastes and its date

'he 3oo+ of /cclesiastes is a -oo+ a-out wisdom. ,e +now that people in .srael were stu*ying wis*om ery carefully *uring the rule of King Solomon (1 Kings A62?<3A). 'hat was pro-a-ly 1000 years -efore 4hrist>s -irth. /cclesiastes *oes not mention Solomon>s name, -ut it *oes *escri-e his wor+ in 9erusalem (/cclesiastes 26A<?). .t seems clear that =the teacher> in /cclesiastes means Solomon (/cclesiastes 161). 3ut that *oes not mean that Solomon was the author of /cclesiastes. .n fact, the wor*s in /cclesiastes 126?<10 seem not to -e -y Solomon. 0lso, 1 Kings chapter 11 e@plains that Solomon was not loyal to ;o* towar*s the en* of his life. 3ut the author of /cclesiastes was teaching people to -e loyal to ;o* (/cclesiastes 12613). So, perhaps one of Solomon+s students olle ted and arranged the book in its present form. .f so, the author pro-a-ly use* wor*s an* i*eas that Solomon ha* taught to him. .f that is correct, then the author woul* ha e -ecome one of .srael>s wise men. $e woul* ha e taught his own stu*ents. )ne of them may -e the =son> who appears in /cclesiastes 12612. ('he 3oo+ of !ro er-s also uses the wor* =sons> to refer to stu*ents < see !ro er-s A61). !erhaps the author was a great man who a* ise* +ings. 3ut he may ha e -een a poor man whom no-o*y respecte*, as in /cclesiastes ?61A<1C or /cclesiastes 106E<D. Solomon>s own son chose not to follow the a* ice of wise men (1 Kings 1268).

203

=nother idea about the date of the Book of E

lesiastes

Some people choose a mu h later date for the -oo+. 'hey choose a *ate *uring the perio* when ;reece -ecame a ery powerful nation. .n their opinion, the -oo+ refers to i*eas that were popular in ancient ;reece. #or e@ample, /cclesiastes 861E is li+e the i*eas of the people calle* /picureans. 'hat is their opinion, -ut . cannot agree -ecause of the reason -elow. The Book of E lesiastes tells us learly what its author belie-ed> $e followe* the laws that (od ga-e to %oses (/cclesiastes 12613). So, the author *i* not follow the i*eas that came from ancient ;reece. 0n* the author taught people that they must respect ;o* (/cclesiastes E61<D). $e certainly *i* not ser e the many false go*s that people ser e* in ancient ;reece. 4learly, this -oo+ comes from .srael, an* not from ancient ;reece. .t may not matter who wrote the -oo+, or when. 'he -oo+ has the same meaning whoe er wrote it. 3ut it is ery wrong to imagine that the -oo+>s i*eas come from the i*eas of ancient ;reece.

The purpose of the Book of E

lesiastes

(e@t, we must thin+ a-out the author>s purpose. 'here was a ery clear reason why he wrote the -oo+. .t was that he wanted to tea h people about the importan e of wisdom. $e wante* them to stu*y how they coul* -ecome wise. #or the author, that meant the same as to ha-e a right relationship with (od (/cclesiastes ?61). .f people ha e a right relationship with ;o*, then ;o* consi*ers them wise. 3ut e en the most intelligent person is foolish if he *oes not ha e a right relationship with ;o*. 0n* ;o*>s law teaches people how to ha e a right relationship with him (/cclesiastes 12613). 'hat is not, of course, an unusual message for the 3i-le. ,e e@pect the 3i-le to teach such things. But what is unusual is the author+s method> &nli+e a prophet (holy man), the author *oes not *eclare that ;o* has spo+en to him. 0n* the author *oes not inclu*e reports of won*erful things that ;o* has *one in this worl*. .nstea*, the author *oes something that is Iuite e@traor*inary. $e *escri-es the true state of people>s li es in this worl*. $e shows how wea+ people really are. $e emphasises certain facts that people usually *eny. 0n* he uses these things to pro-e that people must trust (od> 3y careful stu*y of people>s li es, the author shows that people really *o nee* ;o* to sa e them. 'he result is a -oo+ of the most -eautiful poetry, -ut its contents are ery se-ere. !erhaps the author was *ealing with people who oppose* ;o* strongly. 'hat may e@plain why the author warns people in such a se ere manner. $e emphasises that people will suffer trou-le *uring their li es. .n the en*, they must *ie an* then ;o* will -e their Gu*ge. $e tells people that they are not rea*y for the Gu*gement of ;o*. 0n* he urges people to -egin a right relationship with ;o*. 'hey shoul* *o that without *elay. 'his is clearly not the same as the i*eas that -elonge* to ancient ;reece. 3ut now we can see the reason why some of the author>s e@planations may seem similar. The author was onstantly des ribing the attitudes of people who do not ser-e (od> Such people ha e the same -asic attitu*es where er they li e. ,hether they -elong to .srael or ;reece or anywhere else, they still try to satisfy their own *esires. !eople lo e foo* an* *rin+, an* often they -ecome gree*y. !eople lo e money an* possessions, an* often they -ecome selfish. 'hat is e il, -ut it is part of human nature. 0nyone who stu*ies the attitu*es of people will see these things. 3ut the author coul* see something more. ;eople+s e-il beha-iour pro-es that the Bible tells the truth about people> So the author coul* see that people+s weakness pro-es (od+s greatness. $e insiste* that the 3oo+ of ;enesis is right (compare /cclesiastes 126D an* ;enesis 26D). So, people must remem-er that ;o* create* them (/cclesiastes 1261). 0n* they coul* -e sure that ;o* woul* -e their Gu*ge (/cclesiastes 116?).

= summary of ea h hapter in the Book of E

E lesiastes hapter $:

lesiastes

'here are powerful forces in this worl*, -ut e en the greatest people are really ery wea+.

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E E E E E E E E E E E

lesiastes hapter *: lesiastes hapter .: lesiastes hapter /: lesiastes hapter 0: lesiastes hapter 3: lesiastes hapter 5: lesiastes hapter 6: lesiastes hapter 8: lesiastes hapter $9: lesiastes hapter $$: lesiastes hapter $*:

,or+, wealth an* pleasure cannot satisfy people. ;o* ma+es e erything -eautiful at the proper time. !eople>s efforts are often without any real purpose. Fespect ;o*, an* *o not lo e money. Success in life *oes not satisfy a person>s real nee*s. 0s people are guilty of many wrong an* e il *ee*s, they must thin+ a-out their li es seriously. 'he process of Gu*gements in this worl* *oes not gi e a goo* life to e eryone. 'he same +in*s of e ents happen in e ery-o*y>s li es, -ut people shoul* still *esire wis*om. #oolish *esires an* laJy attitu*es cause serious trou-les. %ost people are not preparing in a sensi-le manner for the *ay when ;o* will -e their Gu*ge. )nly a right relationship with ;o* can prepare you for ol* age, *eath, an* the Gu*gement of ;o*.

!hy the Book of E

lesiastes is so important

#inally, let us thin+ a-out some reasons why the 3oo+ of /cclesiastes is important to stu*y6 (1) /cclesiastes remin*s us that our li-es are weak. ,e are certain to *ie, an* after that, ;o* will -e our Gu*ge (/cclesiastes 261CB /cclesiastes 1261A). (2) /cclesiastes shows how we desire the wrong things in life. ,e lo e pleasure an* wealth. 3ut these things cannot last, an* they cannot really satisfy us (/cclesiastes E610<11). ,e try to please oursel es an* we follow our emotions an* *esires. ,e trust in these things, which can ne er really -enefit us (/cclesiastes 2610<11). 0n* when we trust in such things, we are not trusting ;o*. (3) /cclesiastes teaches how weak human effort really is. 0 person>s wor+ cannot e en earn that person a right relationship with ;o* (/cclesiastes C6D). / eryone *oes wrong things against ;o* (/cclesiastes D620). (A) /cclesiastes teaches how great (od+s work is. $e create* us (/cclesiastes 1261), an* his wor+ is perfect (/cclesiastes D62?). ,e ha e a *uty to respect him (/cclesiastes E61<2) an* to o-ey his law (/cclesiastes 12613). (E) /cclesiastes gi es an honest a ount of the state of this world. .t e@plains how much poor people suffer (/cclesiastes A61<3). .t warns that important an* powerful people are often wic+e* (/cclesiastes 361C). .t shows that rulers are often unfair (/cclesiastes 106E<D). (C) /cclesiastes e@plains why good people suffer (/cclesiastes 861A). .t is a result of the state of the worl*. 'he same +in* of goo* an* -a* e ents happen in the li es of e eryone in this worl* (/cclesiastes ?62). 3ut still, ;o* is loo+ing after his own people, although often we cannot see this (/cclesiastes ?61).

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(D) /cclesiastes urges us in the most powerful manner to hoose a right relationship with (od (/cclesiastes 1261). .t tells us a-out the effects of *eath (/cclesiastes 126D). .t informs us a-out ;o*>s Gu*gement (/cclesiastes 1261A) an* it *escri-es hell (/cclesiastes ?6A<C). .t warns us that our situation is *esperate (/cclesiastes 1161<A). 'he only right *ecision that we can ma+e a-out these things is to ser e ;o* (/cclesiastes 12613<1A).

lesiastes 7 a $* week study guide>

lesiastes with a group of

;lease print this se tion if you would like to study the Book of E people>

!eek $ 7 E lesiastes hapter $ 7 There are powerful for es in this world2 but e-en the greatest people are really -ery weak>
Read 'cclesiastes chapter 1, then discuss these questions: (1) ,hy *o people -ecome prou*K ,hat e i*ence can you offer to pro e that this attitu*e is foolishK (2) $ow *o things li+e the sun, win* an* rain pro e the greatness of ;o*K ,hat is our proper attitu*e towar*s ;o*K (3) Fea* !salm 10A an* compare it with /cclesiastes chapter 1. ,hat *oes that !salm say a-out the greatness of ;o* an* the wea+ness of peopleK ,hat can we learn from the stu*y of natureK (A) 4ompare /cclesiastes 161C<18 with !ro er-s 261<11. /@plain the *ifference -etween human wis*om an* the wis*om that comes from ;o*. Fea* 9ames 16E. $ow can we ha e the right +in* of wis*omK

!eek * 7 E

lesiastes hapter * 7 !ork2 wealth and pleasure annot satisfy people>

Read 'cclesiastes chapter 2, then discuss these questions: (1) Fea* 1 Kings D61<8. ,hy *i* Solomon carry out all these great wor+sK 0n* what *i* he consi*er that he ha* achie e* at the en*K (2) ,hat can we e@pect to achie e -y our wor+K ,hy *o these things often fail to satisfy us e en for a temporary perio*K $ow can people achie e real satisfaction that lastsK (3) ,hat reasons for the fear of *eath appear in /cclesiastes chapter 2K ,hat other reasons are thereK Fea* $e-rews 261A. ,hat *i* 9esus *o to *eal with the fear of *eathK 0n* who -enefits from what he *i*K (A) Fea* Fomans A61<8. ,hy *oes the 3i-le teach that people cannot sa e themsel es -y their own wor+sK $ow *oes the 3i-le say that a person can recei e a right relationship with ;o*K $ow can Solomon>s e@perience help us to un*erstan* these thingsK

!eek . 7 E

lesiastes hapter . 7 (od makes e-erything beautiful at the proper time>

Read 'cclesiastes chapter 3, then discuss these questions: (1) /cclesiastes 361<8 says that there is a proper time for e ery human acti ity. 3ut is there also a proper time to +now ;o*K Fea* /cclesiastes 1261 an* compare it with 2 4orinthians C62. ,hen is the proper time to +now ;o*K (2) 4ompare the Gu*gements that Gu*ges ma+e in this worl* with the Gu*gement of ;o*. $ow is ;o*>s wor+ as a Gu*ge similar to their wor+K $ow is it *ifferentK (3) 0s the author says in /cclesiastes 361?, human life is ery similar to animal life. 3ut ;o* ga e his comman*s in /@o*us 2061<1D to people, not to animals. .n what other ways *oes ;o* *eal with people in a special mannerK 0n* how shoul* this affect the things that people *oK Fea* /cclesiastes 1261 an* /cclesiastes 12613<1A.

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!eek / 7 E purpose>

lesiastes hapter / 7 ;eople+s efforts are often without any real

Read 'cclesiastes chapter 4, then discuss these questions: (1) Fea* %icah 261<A an* .saiah 1621<28. ,hat is ;o*>s attitu*e when people *eal cruelly with other peopleK (2) ,hat *oes the 3i-le teach a-out Gealous attitu*esK See /@o*us 2061D. (3) 4ompare /cclesiastes A68 with %atthew C61?<21. ,hat *oes ;o* consi*er alua-leK $ow can we prepare now for hea enK (A) #or what reasons *oes /cclesiastes A6?<12 encourage frien*shipK #or what reasons *oes 1 9ohn A61?<21 encourage frien*shipK Fea* %ar+ 106A3<AE an* 9ohn 1E613. #or what reasons *i* 9esus show frien*shipK

!eek 0 7 E

lesiastes hapter 0 7 Despe t (od2 and do not lo-e money>

Read 'cclesiastes chapter 5, then discuss these questions: (1) Shoul* people -e afrai* of ;o*K ,hyK ,hat shoul* that fear cause a person to *oK Fea* $e-rews A61A<1C. ,hat has ;o* *one so that people may pray to him with confi*enceK (2) ,hat causes people to lo e moneyK 4ompare /cclesiastes E610 with 1 'imothy C6?<10 an* %atthew C62A. $ow can the lo e of money ruin a person>s relationship with ;o*K ,hat lesson a-out money can we learn from :u+e 1261C<20K (3) ,hat is the right attitu*e for people to ha e with regar* to moneyK

!eek 3 7 E needs>

lesiastes hapter 3 7 Su

ess in life does not satisfy a person+s real

Read 'cclesiastes chapter 6, then discuss these questions: (1) ,hat *o people consi*er to -e a successful lifeK Fea* %atthew 1C62C. ,hat is a successful life in ;o*>s opinionK (2) 0t *eath, *o all people go to the same place (/cclesiastes C6C)K Fea* what the 3oo+ of /cclesiastes says a-out the place of ;o*>s Gu*gement in /cclesiastes 361C<1D, /cclesiastes 126D, an* /cclesiastes 1261A. ,hat *i* the author mean -y =the same place> in /cclesiastes C6CK Fea* :u+e 1C61?<31 an* Fe elation 20611 to 216A. ,hat happens after ;o*>s Gu*gementK (3) ,ho +nows what is goo* for people *uring their li es (/cclesiastes C612)K Fea* /cclesiastes 1261A an* !salm 1. ,hy *i* ;o* gi e his comman*sK 4ompare your answer with "euteronomy C620<2E an* ;alatians E61A.

!eek 5 7 E lesiastes hapter 5 7 =s people are guilty of many wrong and e-il deeds2 they must think about their li-es seriously>
Read 'cclesiastes chapter 7, then discuss these questions: (1) ,hat -enefits *o people hope to gain when they atten* partiesK ,hy *i* the author of /cclesiastes a* ise people not to goK ,hat attitu*e *i* he thin+ that people shoul* ha eK ,hyK (2) ,hy *o most people not choose to thin+ a-out their li es in a serious mannerK ,hat woul* they *isco er if they *i* *o thatK ,hat is ;o*>s opinion a-out the state of people>s li esK (3) .f ;o* create* men an* women to -e perfect (/cclesiastes D62?), then why are there so many trou-les in this worl*K "iscuss what /cclesiastes D611<1A tells us a-out trou-les. 'hen *iscuss what !salm AC61<3 says. 4an we trust ;o* to protect usK

!eek 6 7 E lesiastes hapter 6 7 The pro ess of Audgements in this world does not gi-e a good life to e-eryone>
Read 'cclesiastes chapter , then discuss these questions:

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(1) ,hat is the proper attitu*e to ha e when a wic+e* person *iesK Fea* 1 Kings 2161D<2? a-out the wic+e* +ing, 0ha-. ,hat shoul* we learn from such inci*entsK ,hat can we say on such occasionsK (2) .n what ways is ;o*>s Gu*gement -etter than human Gu*gementsK Fea* /cclesiastes D620 an* D62?. .s ;o*>s Gu*gement -etter for usK "o we want a Gu*ge who +nows e erythingK (3) "o goo* people often get what wic+e* people *eser e (/cclesiastes 861A)K 4an you gi e e@amples where this has happene*K Fea* 1 !eter A612<1?. $ow shoul* 4hristians -eha e when this happensK ,hy *oes it happenK (A) ,hy *oes the author insist that it is -etter for ;o*>s people (/cclesiastes 8612<13)K ,ho are ;o*>s peopleK ,hat is -etter for themK

!eek 8 7 E lesiastes hapter 8 7 The same kinds of e-ents happen in e-erybody+s li-es2 but people should still desire wisdom>
Read 'cclesiastes chapter !, then discuss these questions: (1) ,hat gi es people the impression that e erything in their li es happens -y chanceK ,hat is really happeningK $ow *o you e@plain the facts in /cclesiastes ?611K 'est your answers against the story in /cclesiastes ?613<1E. ,as it luc+ or chance that sa e* that cityK ,as it luc+ or chance that cause* the people not to remem-er the wise manK (2) 'he author emphasises chance -ecause he wants to show the certainty of one particular e ent. ,hat is that e entK ,hat will -e its effect on our li es, an* how can we prepare for itK (3) Fea* !ro er-s 36E<D an* 9o- 2862D<28. ,hat *oes it really mean to -e wiseK 0n* how can we -ecome wiseK

!eek $9 7 E troubles>

lesiastes hapter $9 7 )oolish desires and la@y attitudes ause serious

Read 'cclesiastes chapter 1", then discuss these questions: (1) Fea* !ro er-s 22613, !ro er-s 2361?<21 an* 2 'hessalonians 36C<13. #or what reasons *o people -ecome laJyK ,hat effect can this ha e on a person>s relationship with ;o*K (2) Fea* /cclesiastes 1061C<1D. $ow *o a lea*er>s attitu*es affect the people whom he lea*sK ,hat Iualities shoul* a church lea*er ha eK (3) Fea* /cclesiastes 10612<1A an* 9ames 361<12. $ow can we learn to say the right thingsK (A) !repare a list of the *angers that /cclesiastes chapter 10 mentions. $ow *oes the chapter say that we can a oi* those *angersK ,hat is the right attitu*e for 4hristians to ha e towar*s possi-le *angersK

!eek $$ 7 E lesiastes hapter $$ 7 ?ost people are not preparing in a sensible manner for the day when (od will be their Audge>
Read 'cclesiastes chapter 11, then discuss these questions: (1) 4ompare /cclesiastes 116? with the a* ice in !salm 11?6?. Fea* some of the 3i-le>s accounts of how young men ha e -eha e*, for e@ample 1 Samuel 1C618<23B !ro er-s D6C<23B :u+e 26A1<E2B 1 'imothy A612. $ow *oes the 3i-le encourage young people to -eha eK ,hat, therefore, is the meaning of /cclesiastes 116?K (2) ,hat *oes the author mean -y the =*ays of *ar+ness> in /cclesiastes 1168K ,hat effect will it ha e on a person>s life to remem-er themK 4ompare this erse with /cclesiastes 1261. ,hat *oes the author mean -y the instruction to =remem-er>K (3) Fea* /cclesiastes 1161<2 an* $e-rews 1261<A. $ow shoul* 4hristians prepare for their trou-lesK 0n* how shoul* they -eha e when trou-les happenK

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!eek $* 7 E lesiastes hapter $* 7 Only a right relationship with (od an prepare you for old age2 death2 and the Audgement of (od>
Read 'cclesiastes chapter 12, then discuss these questions: (1) 4ompare /cclesiastes 126D with ;enesis 361? an* /cclesiastes 1261A. ,hat happens to a person>s -o*y an* spirit at *eathK (2) Fea* 0cts 361? an* /cclesiastes 1261. $ow can we recei e a right relationship with ;o*K $ow will that prepare us for *eathK $ow will it prepare us for the rest of our li esK (3) Fea* /cclesiastes 126?<13 an* Fomans 1E6A. ,hich are the -est -oo+s, an* how can we fin* themK (A) 4ompare /cclesiastes D620, /cclesiastes D62? an* /cclesiastes 1261A. 0s all people are guilty, how can anyone -e rea*y for ;o*>s Gu*gementK Fea* !eter>s answer to this Iuestion in 0cts 2622< A1, an* !aul>s answer in Fomans A61<8. $ow can we -e rea*yK
> 2012 ?eith Simons This boo, is in E"syEn)lish 4e.el B @2800 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?A7"y 2012

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$ Corinthians: Bible Study and Commentary

The #erson hom the Holy S#irit le"ds= "cts in lo.e

0 3i-le Stu*y in EasyEnglish (2800 wor* oca-ulary) on the 3oo+ of 1 4orinthians

Keith Simons
/asy/nglish is a system of simple /nglish *esigne* -y ,ycliffe 0ssociates (&K).

$ Corinthians hapter $
=bout ;aul+s first letter to the Corinthians
&$ Corinthians $:$'
24orinthians5 means inha-itants of 4orinth. 4orinth is an important city in southern ;reece. .n 0cts 1861<8, you can rea* how ;aul starte* the first 4hristian church in 4orinth. !aul staye* there for 18 months (0cts 18611). 0fterwar*s, !aul went to /phesus where he wor+e* for 2 years. 0t a-out the same time, another 4hristian lea*er calle* =pollos went from /phesus to 4orinth (0cts 1862A to 0cts 1?61). ,hen 0pollos left 4orinth, !aul was still at /phesus. 'he church in 4orinth now ha* many mem-ers. Some local men -ecame the lea*ers of the church, -ut they ha* some *ifficulties. 'he mem-ers of the church *i* not respect them as they ha* respecte* !aul an* 0pollos. !erhaps for that reason, one of those lea*ers calle* Stephanas went to /phesus to isit !aul (1 4orinthians 1C61E<18). .t seems that he -rought a letter from the church lea*ers to !aul (1 4orinthians D61). 'hat letter e@plaine* their pro-lems. 3ut -oth !aul an* 0pollos were unwilling to go -ac+ to 4orinth at that time (1 4orinthians 1C6D<?B 1 4orinthians 1C612). So !aul sent the 3oo+ of 1 4orinthians as a letter to the hur h in Corinth. .ts purpose was to gi-e ad-i e on the matters that the church lea*ers ha* as+e* a-out. !aul was e@tremely -usy in /phesus. $e *i* not Gust teach the people a-out ;o*B he also wor+e* to earn money for himself an* his companions (0cts 2063A). !aul>s Go- was to ma+e tents (0cts 1863). So one of the local 4hristians calle* Sosthenes offere* to help !aul as he wrote this letter. .t seems that Sosthenes wrote *own !aul>s wor*s for him. )therwise, !aul coul* not ha e written such a long letter.

The nature of (odHs hur h

&$ Corinthians $:*7.'
!aul remin*e* the 4hristians in 4orinth a-out their relationship -oth with (od, an* with other Christians.

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So, at the start of his letter, !aul calle* them6 <the hur h of (od+. 'hat means =the people whom ;o* has separate* for himself>. $e also calle* them <the saints+, in other wor*s, =the holy people>. !aul use* the wor* =saints> to *escri-e all 4hristians. =$oly> means that a person -elongs to ;o*. !aul also sai* that ;o* ha* <san tified+ them. 'hat means that ;o* ha* ma*e them holy. 3ecause they are now holy, that shoul* ha e an effect on their li es (1 4orinthians 361C). 'hey shoul* not continue to act in a wic+e* manner (1 4orinthians C6?<13). 'hey shoul* lo e other people (1 4orinthians chapter 13), an* they shoul* respect their lea*ers (1 4orinthians 12628<31). !aul emphasise* their onne tion with other Christians, -oth in 4orinth an* elsewhere. Some groups in 4orinth were acting as if they were the only real 4hristians (1 4orinthians 1611<12, 1 4orinthians 1A63C). 'hey were e en ta+ing each other to court (1 4orinthians C61<8). !aul ha* to tell them that all 4hristians nee* each other (1 4orinthians 12612<31). $e ha* to warn them a-out prou* attitu*es (1 4orinthians A6C<D). 'hese 4hristians -elonge* to the church of ;o* in 4orinth -ecause they li e* there. 3ut e-eryone who ser-es Christ belongs to (od+s hur h. 'hey are all people whom ;o* has separate* for himself. 'hey all ha e a relationship -oth with ;o*, an* with all other 4hristians. 0n* the nature of that relationship shoul* -e lo-e (1 4orinthians chapter 13B 9ohn 1363AB 1 9ohn A68<12B %ar+ 1262?<31).

;aul+s prayer
&$ Corinthians $:/78'
,e will see that the first 4hristians in 4orinth were *oing many wrong things. %any of them *i* not lo e each other, an* they *i* not respect their lea*ers. 3ut still, !aul was +in* to them an* he wrote to them in a gentle manner. $e +new that they ha* not -een 4hristians for a long time. %ost of them ha* not chosen on purpose to ha e those wrong attitu*es. So in !aul>s prayer for them, he e,presses his thanks to (od. ;o* ha* -een ery +in* to them, an* he ha* *one won*erful things in their li es. %ost 4hristians in 4orinth were not wealthy (1 4orinthians 162C), -ut they lac+e* nothing in their relationship with ;o*. ;o* ha* ma*e them a-le to spea+ for him. ;o* ha* gi en them the +nowle*ge that they nee*e*. ;o* ha* gi en them his $oly Spirit, an* there was e i*ence of that fact in their li es. ;o* ha* -egun to *o his wor+ in their li es. 0n* !aul was confi*ent that he ould trust (od to omplete that work. ;o* ha* gi en them a real relationship with 4hrist. .t was true that they were not perfect yet. 3ut in this worl*, 4hristians are not perfect (1 4orinthians 136?<12). 'hey are waiting for 4hrist>s return (1 4orinthians 1E62A<2C), an* when 4hrist returns, ;o* will change them completely (1 4orinthians 1E6E1). So on that *ay, all ;o*>s people will -e perfect. )f course !aul woul* ha e to warn the 4hristians in 4orinth a-out their wrong -eha iour. 3ut -efore that, he showe* them how grateful he was to ;o* for his (;o*>s) wor+ in their li es. !aul recognise* that their relationship with ;o* was real. 0n* !aul tol* them that he still praye* often for them.

=rguments about who leads the hur h

&$ Corinthians $:$97$.'
0ll the 4hristians in 4orinth met together as one church, -ut there were different groups in that church (1 4orinthians 11618). 'hose *ifferent groups were constantly arguing with each other. )ne group sai* that ;aul was their lea*er. .t was true that !aul ha* -een the first lea*er of the church at 4orinth. 3ut !aul *i* not want to -e the lea*er of a group that argue* with other 4hristiansH !aul was not trying to ma+e himself importantB he consi*ere* himself ;o*>s ser ant (1 4orinthians 36E).

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0nother group were loyal to =pollos. 0pollos le* the church after !aul left 4orinth. You can rea* a-out this e@traor*inary man in 0cts 1862A<28. 0pollos>s wor+ at 4orinth was ery successful. 3ut at that time, 0pollos ha* not e en met !aul. 'he two men pro-a-ly ha* *ifferent opinions a-out many su-Gects. 0 thir* group woul* only accept the authority of the first 4hristian church in 9erusalem. 'hat was where Cephas, usually calle* !eter, ser e* ;o*. 'he last group pro-a-ly thought that churches shoul* not ha e any human lea*ers. !aul *i* not agree with that i*ea < see 'itus 16E. !aul remin*e* the people in all these groups that Christians belong to Christ. .t was 4hrist who *ie* to sa e them. ;o* appoints many *ifferent +in*s of people to -e the lea*ers of his church (1 4orinthians 12628). 3ut perhaps =lea*ers> is the wrong wor*, -ecause really they wor+ as (od+s ser-ants (1 4orinthians 36EB %ar+ 106A3<AE). 4hristians who constantly argue nee* to -ecome more mature in their relationship with ;o*. 'hen they will not still want to argue a-out their opinions. .nstea*, they will *esire to lo e an* to ser e other people.

!hy ;aul did not arry out many baptisms

&$ Corinthians $:$/7$5'
.t surprises us to rea* that !aul *i* not carry out many baptisms in 4orinth. 3aptism is an important ceremony in the 4hristian church, as !aul e@plaine* in Fomans C63<A. .t shows that a person has left his former life in or*er to -egin a new life with 4hrist. 'he first 4hristians usually carrie* out that ceremony soon after a person -egan to trust 4hrist (0cts 2638B 0cts 863A<38). !aul only carrie* out a few -aptisms -ecause he ha* an e-en more important task to carry out. #e de lared (od+s good news in 4orinth. $e tol* people that e eryone has *one wrong things against ;o*. $e e@plaine* to the people that 4hrist ha* *ie* for them. 3ecause of 4hrist>s *eath, ;o* can forgi e their e il *ee*s. 0n* so !aul urge* the people to confess their e il *ee*s to ;o*, an* to in ite 4hrist into their li es. 'he result of !aul>s wor+ was that many people in Corinth belie-ed in 4hrist. 'hey accepte* -aptism -ut, clearly, one of !aul>s frien*s carrie* out that ceremony (0cts 1868). 0s each person -elie e*, !aul went imme*iately to spea+ to the ne@t person. 4learly, !aul was e@tremely -usy. 'he result was that !aul only ha* time to carry out a few -aptisms. Crispus was a lea*er of the Synagogue in 4orinth (0cts 1868). 0 Synagogue is a -uil*ing where people meet to pray. (aius was pro-a-ly a wealthy an* generous manB !aul mentions him in Fomans 1C623. Stephanas was the first person in 4orinth who -ecame a 4hristian (1 4orinthians 1C61E). !erhaps !aul ha* time for his -aptism -ecause not so many people wante* to spea+ to !aul then.

The ross is the power of (od to sa-e

&$ Corinthians $:$6'
Feally, there are only two groups of people in the worl*. ,hat separates the two groups is their rea tion to Christ+s death on the ross. (od+s people -elie e that ;o* has sa e* them -y means of 4hrist>s *eath. 'hey e en call it .the Gospel1, which means .the good ne/s1. :i+e e eryone else, they were guilty of many wrong an* e il *ee*s, an* they *i* not *eser e ;o*>s +in*ness (Fomans 3623). 3ut on the cross, 4hrist suffere* the punishment for their e il *ee*s ($e-rews ?628). 'he result is that ;o* is sa ing them from the power of e il *ee*s (Fomans C623), from the *e il ($e-rews 261A), an* from *eath (1 4orinthians 1E6EA<ED).

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3ut for other people, 4hrist>s *eath is not goo* news. .t is clear e i*ence that they too must *ie. 0n* it remin*s them that they cannot a oi* ;o*>s punishment for their e il *ee*s. )f course they *o not want anyone to tell them a-out 4hrist>s *eath. .t seems foolish e en to mention such a shameful matter. 'he Son of ;o* *ie* in an awful manner, as criminals *ie. Such people *o not see how po/erf!lly ;o* was acting to sa e his people. 0n* they *o not realise that (od wants to sa-e them2 too. ;o* *oes not want to punish anyone for their e il *ee*s (2 !eter 36?). 3ut he can only sa e people who -elie e his message (9ohn 361C). 0n* no-o*y can -elie e a message that they ha e ne er hear* (Fomans 10612<1A). So it is essential for 4hristians to spea+ a-out 4hrist>s *eath. )f course many people will consi*er that message foolish. 3ut some people will -elie e, an* -y means of that message, ;o* will sa e them.

The limit of human intelligen e

&$ Corinthians $:$87*$'
'he 3i-le is not against science. .n fact, the 3i-le encourages people to stu*y our worl* carefully (for e@ample, 9o- chapter 3?B /cclesiastes 1613). $owe er, the 3i-le *oes insist that human intelligen e2 like e-erything else in the world2 has a limit (!salm 11?6?CB 1 4orinthians 136?). ,e see that limit whene er intelligent people cannot -elie e in ;o*. 0ll their e*ucation has faile* e en to show them that ;o* e@ists. 'hey may -e ery wise, -ut in this most important matter, they are no -etter than fools (!salm E361). ;o* *oes not Gust want people to +now that he e@ists. #e wants to sa-e people from their e il *ee*s, from the *e il>s power, an* from *eath an* hell. $uman wis*om an* intelligence cannot sa e people from any of these things. So ;o* chose a metho* that people consi*er foolish. 'hat metho* is the message about Christ+s death on the ross, which 4hristians call the .Gospel1 (the .good ne/s1). ;o* *i* not want only to sa e the most intelligent people. So he *i* not choose a message that only intelligent people can un*erstan*. You *o not nee* great +nowle*ge a-out the worl* -efore you can -enefit from ;o*>s message. 3ut you *o nee* to -elie e ;o* an* to trust him. 9esus sai* that a person must -ecome like a little hild in or*er to enter hea en (%ar+ 1061E). / en little chil*ren realise that they ha e *one wrong things against ;o*. 'hey can un*erstan* that, at his *eath, 4hrist suffere* the punishment for their e il *ee*s. 'hey are often rea*y to pray an* to in ite ;o* into their li es. .t is ery sa* when ol*er an* wiser people *o not *o the same.

#ow Christ+s death shows (od+s wisdom and power

&$ Corinthians $:**7*/'
'he %ews are the people who came from the families of 0-raham, .saac an* 9aco-. !aul spea+s a-out them in particular -ecause ;o* ha* ma*e special promises to their nation. ;o* *i* that -ecause he wante* to use them to tell people in e ery nation a-out himself (;enesis 1263B .saiah A?6C). 'he (reeks are really the people from ;reece. $owe er !aul uses the wor* to refer to people from all the other nations too. ,e can see that from 1 4orinthians 1623, where !aul uses the wor* for .nations1 instea* of .Gree$s1. !aul uses the wor* .Gree$s1 only -ecause he was writing to people in ;reece. .n Gree%e especially, people consi*ere* wisdom an* special +nowle*ge to -e ery important (0cts 1D618<21). 'hey -elie e* that these things came from the go*s. 0n* they ha* many go*s (0cts 1D622<23). 'hey thought that they woul* +now the thoughts of their go*s -y their stu*y of wis*om.

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'he "e/s +new a-out the real ;o*. 'hey +new a-out the powerful things that he ha* *one to rescue their nation in the past. 'heir nation was in a wea+ state. 'hey wante* ;o* to *o powerful things li+e that to rescue them again. 3ut (od alone has the right to hoose how he will sa-e people. $e *i* not choose to sa e people -y the sort of po/erf!l a%t that many 9ews wante*. $e *i* not choose to impress people -y his great /isdom, as people from other nations wante*. 1nstead2 he sent his Son2 %esus2 to die on the ross. 'hat is how he sa es people. 9esus suffere* the punishment for their e il *ee*s. 'hat fact *isappoints many people. 3ut it *oes not *isappoint the people whom ;o* has sa e*. .n the *eath of 4hrist, they can see -oth (od+s wisdom and his power. 0n* -y the *eath of 4hrist, ;o* can sa e -oth 9ews an* people from all the other nations.

E-iden e that (od is wise and powerful

&$ Corinthians $:*0'
.t is not *ifficult to pro e that ;o* is powerful. $is act to create the hea ens an* the earth was more powerful than anything that people can e en imagine. .n the same manner, we can easily pro e that ;o* is wise. ,hen he create* the hea ens an* the earth, he *i* it in a ery s+ilful manner. .t ta+es wis*om to get the *etails of any *esign right. 0 -om- is powerful, -ut it can only *estroy things. 'he +in* of power that can create new an* won*erful things is e i*ence of ;o*>s great wis*om (!ro er-s 861B !ro er-s 8622<31). ,hen ;o* wante* to sa e people, he sent his Son, 9esus 4hrist, to *ie for them. 3ut in the opinion of many people, 4hrist>s *eath was a weak an* foolish thing (1 4orinthians 1623). 'hey ha* wante* to see e i*ence of ;o*>s power or his wis*om. 'hey refuse* to -elie e that ;o* coul* sa e them -y means of 4hrist>s *eath. 0n* -ecause they refuse* to -elie e, ;o* *i* not sa e them. .n 1 4orinthians 162E, !aul *i* not mean that ;o*>s actions were e er foolish or wea+. .nstea*, !aul was saying that people onsidered ;o*>s actions to -e foolish an* wea+. 3ut really, it is e-iden e of people+s weakness when they cannot e en recognise ;o*>s power. / en the wisest person -ecomes li+e a fool if he cannot recognise ;o*>s wis*om. Christ+s death showed both (od+s great power and his great wisdom (1 4orinthians 162AB Fomans 161C). ;o* acte* in a way that most people *i* not e@pect. ,hen people trust ;o*, he sa es them -ecause of 4hrist>s *eath.

!hy (od hooses people who are not important

&$ Corinthians $:*37*8'
!aul *escri-es the people who ha* -ecome 4hristians in 4orinth. 'hese were the people whom ;o* ha* sa e*. ;o* ha* chosen them to Goin the family of ;o*. 'here is no greater honour than to -e one of ;o*>s people. But other people did not onsider most of the Christians at Corinth to be great or important people> 'hey were not people who were famous for their wis*om or importance. !aul mentions some sla es who were mem-ers of that church (1 4orinthians D620<22). $e mentions some people who *i* not ha e enough foo* (1 4orinthians 11621). $e says that some of the mem-ers ha* nothing (1 4orinthians 11622). 9ust a few of the important or wealthy citiJens of 4orinth -ecame 4hristians. 0mong them were 4rispus (0cts 1868), ;aius an* /rastus (Fomans 1C623). ;o*>s goo* news is for e eryone, -ut ;o* cares especially a-out poor an* wea+ people (:u+e A618B "euteronomy 2A61D<22B %icah 261<3). 'hat fact remin*s us that people must not -e prou* (.saiah ED61EB !ro er-s 1C618). 1t is essential for people to be humble in front of (od (:u+e 186?<1A).

21$

'hat was why, in 4orinth, ;o* sa e* so many poor an* wea+ people. $e was gi ing honour to those people who really were hum-le in front of him. 0n* so (od showed le-er people that their wisdom was not omplete> #e showed strong people that they were too weak to sa-e themsel-es> $e was gi ing wise an* powerful people the opportunity to -ecome hum-le. 0n* if they *i* that, he coul* sa e them too, -ecause of 4hrist>s *eath. 0 prou* person is not rea*y to as+ ;o* to sa e him. 3ut when he sees ;o*>s wor+ in other people>s li es, perhaps he will -e hum-le enough to as+ for ;o*>s help, too.

True greatness
&$ Corinthians $:.97.$'
.f you want to spea+ a-out true greatness, you certainly must not spea+ a-out yourself. .t is only pro!d people who tal+ constantly a-out their own s+ills, strength an* successes. 'hey praise themselves when they shoul* gi e honour to ;o*. 'hey *epen* on themselves when they nee* to trust in ;o*. 0n* those prou* attitu*es ma+e ;o* angry. .nstea*, you shoul* talk about the good things that (od has done for you> 0n* if you ha e in ite* 4hrist into your life, ;o* has *one many won*erful things for you. !aul mentions righteousness, sanctification an* re*emptionB we will e@plain each of these wor*s -elow. 'hese things show the wis*om of ;o* from which we can -enefit -ecause of 4hrist>s *eath. Dighteousness means complete goo*ness. )f course, 4hristians cannot preten* that they are completely goo* (1 9ohn 168). 'heir goo*ness can only come from ;o*, -y means of the *eath of 4hrist (Fomans A622<2E). San tifi ation means that ;o* has *eclare* someone to -e holy. $oly means that a person (or a thing) -elongs to ;o*. ;o* has separate* them for himself. !aul has alrea*y use* similar wor*s to *escri-e 4hristians in 1 4orinthians 162. 4hristians are the people whom ;o* has ma*e holy, -y means of the *eath of 4hrist. Dedemption means that ;o* has pai* the price to free his people. $e sa es them from the power of e il *ee*s, *eath, an* the *e il. 'he price that he pai* was the *eath of 4hrist (1 !eter 1618<1?). !aul *eclare* that he woul* -e proud about nothing e, ept Christ+s death for him (;alatians C61A). .n other wor*s, !aul refuse* to -e prou* a-out anything that he himself ha* *one. .nstea*, he ga e than+s to 4hrist. )nly what 4hrist has *one shows true greatness.

$ Corinthians hapter *
#ow to de lare (od+s message
&$ Corinthians *:$70'
%any pu-lic spea+ers try to impress people with powerful speeches. !aul insists that he *i* not *o that. .n fact, he felt ery weak as he spo+e ;o*>s message in 4orinth. !aul +new that, li+e all 4hristian lea*ers, he himself was una-le to sa e anyone. Only (od an sa-e people (!salm C261<2). !aul ha* to *epen* completely on ;o*. So the su ess of the hur h at Corinth was not the result of ;aul+s skill . .t was entirely the result of the powerful wor+ of ;o*>s $oly Spirit. !aul was Gust ;o*>s ser ant whom ;o* sent to 4orinth to *eclare his (;o*>s) message (1 4orinthians 36E<D). 'he honour for that success -elonge* to ;o* alone.

21%

!aul ha* no *esire to -ecome popular when he went to 4orinth, or anywhere else. .n fact, he was ery unpopular in many of the places that he isite* (2 4orinthians 11623<2D). !aul went to these places -ecause of his *esire to +now 4hrist. )f course, !aul alrea*y +new 4hrist as his :or* (his ;o* an* master) who ha* sa e* him (!hilippians 368). 3ut !aul un*erstoo* that his +nowle*ge of 4hrist was not yet perfect (1 4orinthians 136?<12B !hilippians 3612). !aul was rea*y to gi e up e erything so that he ould know Christ better. So when ;o* sent !aul to 4orinth, or anywhere else, !aul went. !aul *esire* that e ery 4hristian woul* allow ;o*>s $oly Spirit to gui*e him in a similar manner. #e wanted people to trust in (od+s power2 not in human wisdom> 'hat was why !aul chose not to use impressi e wor*s or cle er arguments. .nstea*, ;aul e,plained simply about the death of Christ> 0n* ;o*>s $oly Spirit wor+e* powerfully as !aul spo+e.

!hat true greatness really is

&$ Corinthians *:376'
!aul *i* not try to use impressi e wor*s that showe* great wis*om (1 4orinthians 261<A). But there was great wisdom in his words2 although most people in the present age woul* not recognise that wis*om. 'hat is why !aul calle* that wis*om a mystery, in other wor*s, a se%ret. ;o* ha* sent !aul to *eclare that secret +nowle*ge, in pu-lic. 0n* still people coul* not un*erstan* it. !aul>s mystery is a-out what true greatness really is. 'rue greatness is calle* gloryB it -elongs to ;o* alone. 'he mystery is that, at a future time, (od has a plan to share his glory with all his people (1 4orinthians 1E6E1<E2B 4olossians 162C<2DB Fomans 8618<1?). (ow ;o*>s people are separateB -ut ;o* will *o this for them all at the same moment (/phesians 36CB $e-rews 116A0B Fomans 1162E). .t is li+e a marriage (/phesians E62E<2D). ;o* is the -ri*egroom an* his people are his -ri*e. 'hat is how they will share his glory (Fe elation 2162<3). #or e@ample, if e en a poor woman marries a great +ing, she -ecomes Iueen. She shares his greatnessB in other wor*s, she will recei e great honour 1 -ut only -ecause of that +ing>s importance. So ;o*>s people will recei e great honour -ecause of their relationship with ;o*. 'he powerful people in this world wante* that glory (true greatness) for themsel es. 3ut their greatness cannot last. 'heir importance -elongs only to the present age. Such people *o not un*erstan* what greatness really is. .f they ha* un*erstoo* it, they woul* not ha e allowe* 4hrist to *ie in such a shameful manner. 'hey woul* ha e realise* who 4hrist is6 their master and the only (od (!hilippians 2610<11). 'hey woul* ha e +nown that true greatness can only come from him. 'hey woul* ha e gi en him the honour that he alone *eser es. 3ut ;o*>s people can only share his glory be ause Christ suffered that shameful death. 'here coul* -e no greater act of lo e. $e suffere* the punishment for their e il *ee*s, so that they can share his glory (/phesians E62E).

Only by the #oly Spirit an we understand (od+s plans for us

&$ Corinthians *:87$$'
0t 0thens, !aul ha* an opportunity to spea+ at one of the greatest uni ersities in the ancient worl*. $e trie* har* to e@plain a-out ;o* an* a-out 4hrist in a manner that the people there coul* un*erstan*. $owe er, most of those people *i* not -elie eB they e en starte* to laugh at !aul (0cts 1D61C<3A). 'he most intelligent people in the worl* coul* not un*erstan* things that e ery 4hristian can +now. ;o* has prepare* the most won*erful things for the people who lo e him. 3ut a person+s mind does not know about these things unless (od+s Spirit shows them to that person. 'hat shoul* not surprise usB one person *oes not +now another person>s secrets. 3ut, of course, a person does know his own se rets. "eep insi*e him, in his spirit, that person +nows his own *esires, plans an* intentions. / en if he *oes not e en *are to thin+ a-out those things, they are still there, in his spirit.

21&

.n the same way, (od has desires2 plans and intentions for the people who lo-e him. ;o* *oes not allow e eryone to +now a-out these thingsB they are his secret (1 4orinthians 26D). 3ut ;o*>s plans are not secrets for the people who lo e ;o*. 'hat is -ecause (od has gi-en his #oly Spirit to them. 0n* the $oly Spirit shows them what ;o* is *oing. .n the future they will share his glory (honour an* greatness), -ut alrea*y they share his Spirit. .t is not necessary to ha e great +nowle*ge or intelligence in or*er to -ecome a 4hristian. 3ut it is essential that each 4hristian shoul* allow the $oly Spirit to teach him.

The spirit of the world

&$ Corinthians *:$*'
!aul writes to the 4hristians in 4orinth, .We have not re%eived the spirit of the /orld1. 4learly, therefore, he inten*e* to contrast the e-il for es that ontrol this world with (od+s #oly Spirit. !aul has alrea*y use* the wor* ./orld1 with a similar meaning in 1 4orinthians 1620<21. 'here, he sai* that the /orld $ne/ a %ertain $ind of /isdom. 3ut that wis*om was the opposite of (od+s wisdom. !eople who followe* the worl*>s wis*om *i* not +now ;o*. 3ut ;o* sa es people only -y a +in* of wis*om that those people consi*er foolish. 'hat is, by Christ+s death on the ross. So this wrong +in* of wis*om that opposes 4hrist is not merely the result of people>s thoughts. .t is something that they ha e learne* from .the spirit of the /orld1. 'hat is, from the de-il, the spirit who now has power in this worl* (:u+e A6E<CB 2 4orinthians A6A). 3ut unli+e ;o*>s power, the *e il>s power will not last. 3oth the *e il>s power an* his wis*om -elong only to this present age (1 4orinthians 26C). 'he +in* of wis*om that 4hristians ha e is also not merely the result of people>s thoughts. 'hey ha e that wis*om -ecause (od has gi-en his #oly Spirit to them. So ;o* has shown them things that do not e-en belong to this world or to this present age (1 4orinthians 26?<10). ;o* has shown them the real meaning of 4hrist>s *eath (1 4orinthians 1622<23). $e has shown them that 4hrist has change* their li es completely (1 4orinthians 1630). 0n* he shows what are his plans for them in the future age (1 4orinthians 26DB 1 4orinthians 26?<10).

!e an only understand (od+s word if the #oly Spirit tea hes us

&$ Corinthians *:$.'
'he person who teaches ;o*>s wor* cannot succee* merely -y the usual metho*s. $e cannot Gust copy the techniIues of people who teach other su-Gects. .nstea*, he must teach in the power of (od+s #oly Spirit (1 4orinthians 26A). 0n* his stu*ents must learn with the ai* of the $oly Spirit too. Feally, it is (od who is the tea her. $e is carrying out his wor+ in people>s li es. 3ut ;o* uses his ser ants as he carries out that great wor+ (1 4orinthians 36E<?). Sometimes people ha e trie* to un*erstan* the 3i-le merely by means of their o/n intelligen%e. 'hey ha e recognise* it as a great boo$ that has ha* a powerful effect on many people>s li es. 'hey ha e seen that it contains some /onderf!l poems an* some bea!tif!l passages. 0n* they recognise its great a!thority in moral matters. 3ut if people will not allow the $oly Spirit to teach them, the 3i-le will seem Gust another human -oo+. 'hey will not trust ;o*, an* ;o* will not sa e them. 1t is only by the power of the #oly Spirit that we an understand (od+s word. )ur human min*s can un*erstan* things that are in this worl* an* in the present age. 3ut that is their limit. ;o* *oes not -elong to this worl* 1 e en the highest hea en cannot contain him (2 4hronicles C618). ;o*>s wor+ *oes not -elong Gust to the present age (1 4orinthians 26?). .f we want to +now him, we must +now him in our spirits (9ohn A62A). 0n* our spirits are *ea* until ;o* gi es life to us -y his $oly Spirit (/phesians 26A<E).

21'

4oes the #oly Spirit guide all ChristiansB

&$ Corinthians *:$/7$0'
!aul contrasts two *ifferent +in*s of people here. ,e shoul* try to wor+ out whether he is thin+ing a-out 4hristians or other people too. The first kind of person has life that comes from this worl* (1 4orinthians 261A). $e is not allowing ;o*>s $oly Spirit to teach him in the manner that !aul *escri-e* in 1 4orinthians 2613. .nstea*, this person follows the opinions an* attitu*es that he has learne* from this worl*. 0s we saw in 1 4orinthians 2612, those opinions an* attitu*es really come from the *e il. So the things that the $oly Spirit wants to teach seem foolish to this person. The se ond kind of person has life that comes from the $oly Spirit (1 4orinthians 261E). ;o* teaches this person -y means of the $oly Spirit. So, this person can un*erstan* what ;o* is *oing (1 4orinthians 26?<10). 0n* this person e en *oes things -y the power of the $oly Spirit that other people cannot un*erstan*. 'hat is possi-le -ecause the Holy pirit g!ides this person (9ohn 368B 0cts 168). .t is clear that the se ond type of person must be a Christian. )nly a genuine 4hristian has -een -orn again -y the $oly Spirit (9ohn 36E<D). )nly a genuine 4hristian learns from the $oly Spirit (1 4orinthians 26?<12). %ost people, therefore, -elong to the first group. 0n* so *o many genuine 4hristians, as !aul will e@plain in 1 4orinthians 361. ;o* wants to *o won*erful things in their li es, -y his $oly Spirit. But they will not let him> 'hey are still li ing in a nat!ral way. 'hey still care too much a-out their li es in this /orld. 0n* that is why so often they are !na/are of God1s /or$ in their li es.

!ho knows (od+s thoughtsB

&$ Corinthians *:$3'
!aul>s Iuestion comes from .saiah A0613. .Who $no/s God1s tho!ghts01 he as+s. ,e e@pect the answer .nobody1. 3ut that is not !aul>s answer. .t is clear that (od+s thoughts are mu h greater and more wonderful than our thoughts (.saiah EE6?). )ur i*eas are wea+, -ut his plans achie e their purpose (.saiah EE611). )ur thoughts are wea+ -ecause we are thinking the wrong things (.saiah EE6D). .n that erse, ;o* urges us not to follow our e-il thoughts an* wi ked ways. .n fact, if we o-ey him, he will show us a much -etter way to li e (.saiah EE61<3). 'he 3i-le is saying that we must change our attitu*es completely (9ohn 363). )r rather, -ecause we cannot *o that oursel es, we must allow (od to hange us (2 4orinthians E61D). 'hat is possi-le -ecause of 4hrist>s *eath (Fomans 861<3). So we must confess our e il *ee*s to ;o*, an* we must put our trust in him (0cts 361?). 0n* when we *o that, a wonderful hange happens in our li es. ;o* forgi es us, an* he gi es us his $oly Spirit (0cts 2638). ,ith the $oly Spirit, we can un*erstan* the things that ;o* is *oing in our li es (1 4orinthians 2612). )nly someone who has ;o*>s Spirit can un*erstan*s ;o*>s thoughts (1 4orinthians 2611). 3ut 4hrist has gi en his $oly Spirit to his people (9ohn 1C6E<1E). So now2 they think as Christ thinks. .n other wor*s, they ha e the min* of 4hrist.

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$ Corinthians hapter .
The ause of wrong attitudes among Christians
&$ Corinthians .:$7.'
$ere, !aul *escri-es 4hristians as either spiritual or fleshly. 3y spiritual, he meant that the $oly Spirit *irecte* that 4hristian>s life. 3y fleshly, he meant that the *esires of the flesh (the human -o*y) controlle* the person>s life. .n other wor*s some people care a-out ;o*>s *esiresB other people seem to care mainly a-out their own *esires. ,hen 4hristians act in a fleshly manner, they are -eha ing li+e -a-ies. 0 -a-y can only thin+ a-out its own *esiresB it shows no responsi-ility. )f course, a -a-y shoul* grow up an* learn mature attitu*es. 3ut many 4hristians fail to *o that. / en when they ha e -een 4hristians for se eral years, they still care too much a-out their own feelings, *esires an* opinions. 'hat was what was happening in the church at 4orinth. !aul sai* that the mem-ers there ha* Gealous attitu*es. 0lso, they argue* constantly. %any of those arguments were ery serious (1 4orinthians C61<D). 'his is not how 4hristians shoul* -eha e. Such -eha iour woul* not, of course, -e unusual for people who are not 4hristians. 3ut (od+s people should not beha-e as e-il people beha-e> 'hey shoul* not imitate their -eha iour or their attitu*es. .nstea*, they shoul* lo e to o-ey ;o*>s wor* (!salm 161<2). . am sure that !aul>s wor*s ga e a shoc+ to those 4hristians at 4orinth. 'hey -elie e* that the $oly Spirit was *irecting them. 'hey spo+e in tongues (un+nown languages) -y the power of the $oly Spirit. 'hey prophesie* (spo+e messages from ;o*) -y the power of the $oly Spirit. 'hey lo e* to see the $oly Spirit>s wor+ (1 4orinthians 1A612). 'hey pro-a-ly thought that they were ery spiritual. 3ut their attitu*es towar*s each other were still fleshly.

Christians who separate themsel-es from other Christians

&$ Corinthians .:/70'
'here were *ifferent groups in the church at 4orinth, an* these groups were arguing with each other. !aul has mentione* these arguments -efore, in 1 4orinthians 1611<12. ;aul wor+e* for 18 months in 4orinth to esta-lish the church there (0cts 18611). 0fter he left, an 0frican man calle* =pollos went there. 0lthough he ha* only recently -ecome a 4hristian (0cts 1862C), he alrea*y +new the 3i-le ery well (0cts 1862A). Soon, he -ecame the secon* lea*er of 4orinth>s church, although he ha* not yet met !aul (0cts 1862D<28). )f course 0pollos *i* not agree with e erything that !aul ha* sai*. 3ut they were not arguing with each other. 'hey ser e* the same ;o*B they were carrying on the same wor+. 'hey were both ser-ants of (od whom ;o* ha* sent to help the people in 4orinth. Some people in 4orinth -elie e* in ;o* when !aul spo+e to them. )ther people -elie e* when 0pollos spo+e to them. 3ut ;o* *i* not sa e them so that they coul* separate into two opposing groups. (od wanted to Aoin them together as mem-ers of his church (1 4orinthians 12612<13). They separated themsel-es -ecause of wrong, wea+ attitu*es that 4hristians ought not to ha e (1 4orinthians 363). .t is not always wrong for 4hristians to separate from each other. Sometimes ;o* *oes gui*e a group of 4hristians to start a new church. 0n* sometimes a 4hristian shoul* lea e one church to Goin another church. ,hen 4hristians are o-eying ;o*, then these things are right an* proper. 3ut it is -ery wrong when Christians hate ea h other. 4hristians shoul* not argue constantly, an* they shoul* not ha e Gealous attitu*es. "ifferent groups of 4hristians must learn to lo e an* to respect each other (1 9ohn A620<21B 9ohn 1363AB 1 4orinthians 1262C<2D).

21(

!hy hur h leaders are not all alike

&$ Corinthians .:378'
,hen a great man ma+es a gar*en, he *oes not carry out all the wor+ himself. .nstea*, he appoints each of his ser-ants to carry out a particular tas+. $e chooses for each man the tas+ that he is most a-le to *o. So, one ser ant puts the plants into the soil. 0nother ser ant gi es water to the plants. 0n* other ser ants carry out other tas+s. /ach one *oes the wor+ that the master *irects him to *o. #or those ser ants, the rewar* is their wages. 3ut for the master, the rewar* is the gar*en. .t is the master who chose to ma+e it. $e *irecte* the ser ants to *o their wor+. $e *eser es all the honour for the -eauty of that gar*en. (od+s people are like his garden (Song of Solomon A612<1A). 'heir -eauty is the result of his wor+ in their li es (.saiah C1610<11). 3y =-eauty> here, we mean the -eautiful Iualities that they *e elop -ecause of the $oly Spirit>s wor+ in their li es (;alatians E622<23). (otice how ;o* carries out this wor+6 he too uses his ser-ants. 4hurch lea*ers ha e a *uty to ser e ;o*B therefore, they are ;o*>s ser ants (1 4orinthians 12628). ;o* *irects each one in the tas+ which that person shoul* *o. !erhaps that tas+ is to *eclare ;o*>s goo* news, or to teach the 3i-le. ;o* arranges people to *o these things so that all 4hristians can -ecome mature in their relationship with him (/phesians A611<1A). So, we must not e@pect all our church lea*ers to -e ali+e. ;o* sen*s different kinds of people to us, in or*er to carry out his wor+ in our li es. 3ut the result shoul* -e that our li es will please ;o*. 0n* that will -ring great honour to ;o*.

#ow to build a strong hur h

&$ Corinthians .:$97$$'
'he first 4hristian lea*ers esta-lishe* churches in many countries, -ut they *i* not -uil* any -uil*ings. 4hristians usually met in houses or in pu-lic places. #or them, the =church> meant the people, not the place. So, !aul uses a -uil*ing as a wor*<picture here. 0 -uil*ing nee*s a strong -ase, calle* the foundation (see %atthew D62A<2D). .n the same manner, people nee* something strong that they can *epen* on. 'hat is true in our li esB an* it is also true for our churches (the people, rather than the -uil*ings). !aul insists that the only sensible foundation for anyone+s life or for any hur h is %esus Christ. ,e cannot *epen* on money, success or popularity, -ecause these things *o not last. ,e cannot trust in politics, -ecause go ernments change. ,e cannot e en trust our own s+ills, -ecause we oursel es are wea+. 3ut 9esus 4hrist is the same yester*ay, to*ay an* always ($e-rews 1368). ;o*>s promises are certain. ;o* *oes not *isappoint the person who trusts in him ($e-rews C61?). !aul wante* that first church in 4orinth to -e strong. So !aul *i* not urge those first 4hristians to trust him, !aul. .nstea*, he constantly emphasise* one messageB the death of Christ (1 4orinthians 262). !aul was ery aware of his own wea+ness (1 4orinthians 263), -ut 4hrist is strong. 1f people in Corinth trusted Christ2 then they and their hur h would be strong> 0fter !aul left, other 4hristian lea*ers went to 4orinth. 'hey were li+e -uil*ers who -uil* upon a foun*ation. 3ut -ecause the foun*ation of that church was 9esus 4hrist, it woul* remain strong.

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The work of hur h leaders

&$ Corinthians .:$*7$.'
!aul>s list of -uil*ing materials may seem strange. $e -egins with the most precious materials, which are clearly only fit for a palace. 'hen, he mentions materials which may seem unsuita-le for a -uil*ing. 3ut in fact, poor people often use* those materials to ma+e their houses. #or e@ample, you can mi@ straw with mu*, an* use it for the walls of a simple house. 'he i*ea is that each -uil*er must choose which materials to use. $e must *eci*e whether he will gi e his most alua-le materials for the -uil*ing. 0ll of this is a wor*<picture for the work of hur h leaders in a hur h. /ach one has an effect on the people in that churchB -ut his wor+ may -e goo* or -a*. $e can teach the people the pre ious things that are in (od+s word2 the Bible (!salm 1?6D<10). )r he can teach them wea+er an* poorer i*eas, such as his own thoughts or political opinions. ;o* will test the wor+ that those church lea*ers ha e carrie* out. 'he test is se ere6 fire. 0fter a fire, nothing will remain of most of these -uil*ing materials. Only the most pre ious things2 su h as gold and sil-er2 an last> 3y fire, !aul pro-a-ly means ;o*>s Gu*gement, -ut he may mean trou-les in this worl*, as in 1 !eter 16C<D. 'he effect of -oth of these is the same, anyway. (od remo-es from Christians+ li-es all that is weak and unsatisfa tory> $is purpose is to ma+e his people pure an* perfect, so that their li es will gi e honour to him (1 !eter 26?<10).

The true test of a hur h leader+s work

&$ Corinthians .:$/7$0'
.t is a great responsi-ility to -e a hur h leader (9ames 361). %any church lea*ers worry whether they are teaching the right things in their churches. / en !aul ha* felt this +in* of fear (;alatians 262). .t was not Gust a fear of whether he was wasting his time. .t was also a fear of whether other people were suffering as a result. 'here has to -e a test of a church lea*er>s wor+. ;o* li es in his people, so church lea*ers are in fact -uil*ing the house of ;o* (1 4orinthians 361C<1D). )nly the most precious materials -elong in ;o*>s house. ;o*>s house must -e perfe t in e ery way if it is to -e fit an* proper for ;o* to li e there. 3ut, of course, church lea*ers are not perfect, an* their wor+ has many wea+nesses. So (od allows a test that, li+e fire, remo es those wea+nesses. #or some church lea*ers, that test will -ring a-out the loss of almost all their work. 'hey will see that they taught their own i*eas, an* not ;o*>s wor* (the 3i-le). 'hey will un*erstan* that they *i* not teach people to trust 4hrist. 'hey will +now that their wor+ for ;o* was wea+ an* unsatisfactory. 3ut still, if they themsel es ha e sincerely truste* in 4hrist, ;o* will sa e them. Their loss will be great2 but they will still ha-e their own relationship with Christ> 3ut other church lea*ers genuinely stu*y an* teach ;o*>s wor*. 'hey constantly urge people to trust 4hrist. 'hey may only ha e small churches, an* other people may not consi*er them successful. 3ut at (od+s Audgement2 their work will last. 0n* ;o* will ha e a won*erful rewar* for them.

Christians are holyJ (od li-es in them

&$ Corinthians .:$37$5'
!aul has Gust use* the wor*<picture of a -uil*ing to mean ;o*>s people. So we might thin+ that he continues that *escription here. 3ut actually, ;aul means what he says>

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;o* is li ing in the hearts an* li es of his people. So they really are his temple now. )nce, ;o*>s temple meant the sacre* -uil*ing that was his house in 9erusalem. 3ut now (od+s people are his temple2 be ause his #oly Spirit li-es in them (9ohn 1A61C<1D). 0n* for that reason, (od+s people are holy. ;o* has separate* them for himself. 'hey -elong to him, an* he carefully *efen*s them. $e is li+e the owner of a house who acts to protect his own property. ,hen ;o*>s temple was a -uil*ing, ;o* was present there in a special way (1 Kings 8610<11). / en then, (od sometimes a ted to defend the honour of his house or its contents (2 Samuel C6C<DB 2 4hronicles 2C61C<21). 0n* 9esus *i* the same (%ar+ 1161E<1D). ;o* *efen*s his own wor+. 3ut it is a -ery terrible thing when people *eci*e, on purpose, to oppose his wor+ ($e-rews 1062C<31). 0n* it is -ery wrong when a church lea*er tries to use his authority in the church for his own a* antage (1 'imothy C63<E). 'here ha e always -een church lea*ers who want people to follow them instea* of 4hrist (2 !eter 261<3). !eter too taught that ;o*>s people are holy (1 !eter 26?). !aul taught that the $oly Spirit li es in each 4hristian (Fomans 86?). So, Christians ha-e a duty to gi-e honour to (od by the way that they li-e. (ow they -elong to ;o* (1 4orinthians C61?<20).

)oolish arguments an seem wise

&$ Corinthians .:$67*9'
'he 4hristians in the church at 4orinth ha* separate* themsel es into se eral groups. )ne group consi*ere* itself loyal to !aul, another to 0pollos, another to !eter. 3ut !aul, 0pollos an* !eter *i* not set up the groups, an* they *i* not appro e. So we may as+ why those groups e@iste*. 'he mem-ers of each group woul* say that they ha* ma*e a wise *ecision. 'he church lea*er whom they respecte* taught more wisely than anyone else. 'hat was what they -elie e*. 3ut !aul *i* not agree. $e thought that ea h group was using le-er arguments to oppose the other groups. 'he +in* of /isdom that cause* those arguments *i* not come from ;o* (1 4orinthians 36A). .nstea*, it was the $ind of /isdom that belongs to this /orld (1 4orinthians 2612). 0n* that +in* of wis*om *oes not help anyone to +now ;o* (1 4orinthians 1621). .t may seem /ise to insist that you are -etter than anyone else. 3ut (od onsiders those proud attitudes to be foolish. .t may seem foolish to *epen* on 4hrist>s *eath to sa e you. 3ut (od onsiders that wise (1 4orinthians 1623<2A). ;o* +nows the truth a-out people>s cle er thoughts. $e +nows when those thoughts are Gust an e@cuse for prou* attitu*es. = le-er argument that does not gi-e honour to (od2 a hie-es nothing good> 'hat +in* of wis*om is completely without alue. Someone who is really wor+ing for ;o* is not afrai* to seem foolish (1 4orinthians A610). )f course, really, such a person is wise, in ;o*>s opinion.

Christians do not belong to their hur h leaders

&$ Corinthians .:*$7*.'
!aul is referring to the opposing groups in the hur h at 4orinth, which he mentione* in 1 4orinthians 1612. /ach person was saying that he -elonge* either to !aul, or 0pollos, or !eter (4ephas). 'hey meant that they consi*ere* themsel es loyal to that particular lea*er. 0n* they refuse* to respect the authority of anyone else. !aul ha* e@plaine* that ;o* appointe* those lea*ers as wor+ers in his church (1 4orinthians 36E< ?). 'hose men were o-eying 4hrist>s comman* to ser e other people (%ar+ 106A3). So, although e ery 4hristian must -elong to 4hrist, Christians do not belong to the leaders of their hur hes.

222

.n fact, the opposite is true. 1t is the leaders of a hur h who belong to the members> ;o* has gi en that church its lea*ers so that they can ser e the mem-ers. #or that reason, 4hristians shoul* accept the lea*ers who teach them ;o*>s wor*. 'hey shoul* -e rea*y to learn from e eryone whom ;o* sen*s to teach them. 0n* ;o* wante* to teach the 4hristians in 4orinth -y means of 0pollos an* !eter, as well as !aul. 3ut ;o* ha* not Gust pro i*e* a few men to -enefit his people. $e uses all things for the -enefit of his people. $e has gi en them life, so that they may ser e him. $e allows their deaths, so that they may -e with him (!hilippians 1623). $e gi es them the present age as an opportunity to gi e honour to him. 0n* he will gi e them the f!t!re age, when they shall rule with him (%atthew E6E). 3ut that is no reason to -e prou*. Christians do not e-en belong to themsel-esJ they belong to Christ (1 4orinthians C61?<20). So they must -e hum-le, e en as 4hrist was hum-le. $e o-eye* ;o* the #ather completely (%ar+ 1A63CB 9ohn 8628).

$ Corinthians hapter /
The proper work of a hur h leader
&$ Corinthians /:$'
$ere is an e@planation of the proper work of a hur h leader> "ifferent churches ha e *ifferent i*eas a-out this su-Gect. Some church lea*ers ha e so m!%h a!thority that they control the li es of their church mem-ers. )ther church lea*ers seem to ha e no authority whate er. 'hey must %onstantly obey instructions from other people in their church. 3oth of those types of lea*er thin+ a-out their wor+ as the relationship between themsel-es and the hur h members. !aul ha* a *ifferent i*ea. = hur h leader+s most important relationships are with Christ2 and with the Bible> 'o e@plain this, !aul use* two *ifferent wor*s for <ser-ant+ in this erse6 (1) 4hurch lea*ers are ser-ants of 4hrist. $ere, the wor* =ser ant> means that they carry out personal *uties for their master. 'hey *o what he wants them to *o. (2) 4hurch lea*ers are stewards of ;o*>s mysteries. 0 stewar* is a ser ant who has the responsi-ility to loo+ after the master>s house. $e must loo+ after his master>s alua-le things. 'he wor* .mysteries1 has a particular meaning in the 3i-le, which *oes not match its usual meaning to*ay. .t means the plans of ;o*, especially his plan to sa e his people (1 4orinthians 26D). .n the past, people *i* not +now those plans clearly (1 !eter 1610<12). 3ut now, through the ;ospel (;o*>s goo* news), ;o* wants his ser ants to *eclare his message. .t is for e eryone who will -elie e.

To whom are hur h leaders responsibleB

&$ Corinthians /:*70'
)f course a church lea*er must -e responsi-le. 3ut we may as+ to whom he is responsi-le. 'he first 4hristians at 4orinth thought that they must *eci*e whom to follow. So they a ted as if they were the Audges of the *ifferent 4hristian lea*ers. 3ut, of course, they coul* not e en agree with each other a-out thatH !aul sai* that people>s *ecisions a-out him *i* not really matter. $e woul* continue to wor+ for ;o*, whate er other people may thin+ a-out him. )f course, sometimes other people must make a de ision about a Christian leader. 'hat is especially true if the lea*er is *oing something wrong. #or e@ample, the lea*er may not -e teaching the truth a-out 4hrist. 3ut e en in such situations, the people can only ma+e a h!man de%ision unless ;o* gui*es them. 0n*, for any 4hristian lea*er, the most important matter is the relationship between that leader and Christ.

223

!aul sai* that he woul* not e en ma+e a Audgement about himself. )f course, it is right for us to as+ oursel es whether we are *oing wrong things. !aul a* ise* people to *o that in 1 4orinthians 11631. 3ut if !aul was guilty of any wrong thing, he was not aware of it. $is conscience was satisfactory < -ut that still *i* not pro e anything. !eople often *o not realise that they are *oing wrong things. So in the en*, (od has to be the Audge of his ser-ants. $e alone sees an* +nows all things. $e +nows when his people are carrying out their *uties loyally. $e +nows how well they wor+ for him. 0n* he will gi e to each person the rewar* that is right an* proper.

4o not go beyond the Bible

&$ Corinthians /:375'
'he 4hristians in 4orinth ha* separate* themsel es into se eral groups whi h argued against each other (1 4orinthians 1612). 'he mem-ers of each group thought that their group was better than the other groups. #or e@ample, perhaps one group -elie e* that the $oly Spirit was more acti e in their group. !erhaps another group thought that they un*erstoo* the 3i-le -etter than the other groups. 0n* perhaps another group consi*ere* themsel es more holy than other people. So they all argue*. 'hat was not how ;aul or =pollos -eha e* in 4orinth, or anywhere else. 'hey ser e* ;o*, an* they trie* to show ;o*>s lo e to e eryone. 'hey were not trying to pro e that they were better than anyone else. 'hey consi*ere* themsel es servants of ;o*, who *i* his wor+ (1 4orinthians 36E<D). !aul warne* the 4hristians in 4orinth not to ha e prou* attitu*es. 'here is no proper reason for a 4hristian to -e prou*. 1f a Christian has any good thing2 he has re ei-ed that thing from (od (9ames 161D). .t is ;o* who gi es his wor* (the 3i-le) an* his Spirit to his people. .t is ;o* who has ma*e his people holy. 'hese things are not reasons to -e prou*. 'hey are reasons to be thankful to ;o*. 0n* they are reasons to ser e ;o*, an* to lo e his people, in a humble manner. !aul taught them this lesson, <4o not go beyond the Bible+. .n other wor*s, !se the #ible to test yo!r o/n tho!ghts and attit!des3 )ive in the manner that the #ible tea%hes3 .f they *i* that, their prou* arguments woul* soon en*. 0n* they woul* want to ser e each other in lo e (1 4orinthians chapter 13).

!hy Christians must ne-er be proud

&$ Corinthians /:67$9'
'he mem-ers of each group in the church at 4orinth were sure that they were ery goo* 4hristians. 4ertainly, they insiste* that they were -etter than the people in the other groups. 'he *escri-e* themsel es as if they were kings. 'hey consi*ere* themsel es to ha e e erything that they nee*e*. 'hey felt as if they were rich. 'hey e en imagine* that they were rulingH Feally, they meant that their church was strong. %any people were at the meetings, an* the $oly Spirit was wor+ing among them. So the 4hristians in 4orinth felt -ery pleased with themsel es. !aul wante* to show them that they were spea+ing in a proud manner. So he *escri-e* the li-es of the first Christian leaders, inclu*ing himself. 'hey *i* not try to get honour or importance for themsel es. .nstea*, they accepte* shame an* insults from e ery cruel an* wic+e* person. !eople consi*ere* them fools, not wise men. 'hey +new constant wea+ness an* trou-le. !aul referre* to the pro essions that military lea*ers le* after a successful -attle. 'hose lea*ers recei e* great honour, an* so *i* their loyal sol*iers. 3ut at the en* of the procession, the sol*iers force* some enemies to follow them. 'hose enemies were going to the place where they woul* *ie. !eople stare* at them an* they felt complete *isgust towar*s them. That was the kind of shame that ;aul and the other apostles & hur h leaders' felt> .n the future, 4hristians will rule with 4hrist, -ut that promise is not for the present time (2 'imothy 2612). (ow 4hristians often must suffer for 4hrist (%ar+ 863A).

22$

True honour
&$ Corinthians /:$$'
Sometimes to*ay, church lea*ers complain, perhaps a-out their wages or the amount of wor+ that they *o. 3ut !aul was not really complaining. $e consi*ere* it an honour to suffer -ecause of 4hrist (4olossians 162A). 0n* certainly, it is honourable to *o ;o*>s wor+. ,e may say that it is not honourable to be without food or water or lothes . !aul ha* suffere* all of these things so that he coul* *eclare ;o*>s message. 0lso, people ha* hit him with their fists, an* sometimes he ha* nowhere to li e. Such a har* life woul* cause anyone to feel ashame*. 0n* shame is the opposite of honour. $owe er, the officials of a great +ing coul* suffer insults on -ehalf of their ruler (see 2 Samuel 1061<E). $is sol*iers may suffer inGury an* *eath for the honour of their country. 0lthough such people may feel personal shame, their actions can -ring honour to their country an* its ruler. 1t is an honour to any ountry to ha-e inhabitants who ha-e beha-ed in a noble manner, especially in such circumstances. ;aul onsidered it wonderful that he ould a tually bring honour to Christ (1 'imothy 1612< 1E). #ormerly, !aul ha* oppose* 4hrist. (ow !aul *esire* to ser e 4hrist in an e en more eager manner. !aul e en refuse* to accept any wages from the churches where he wor+e* (1 4orinthians A612B 2 4orinthians 116D<10). $e wor+e* with his han*sB he ma*e tents to earn his money (0cts 1863). )f course ;o* *oes not e@pect e ery 4hristian lea*er to -eha e li+e !aul. 3ut no 4hristian lea*er shoul* e er -e ashame* that he wor+s for ;o*.

#ow Christians should beha-e when other people are ruel to them
&$ Corinthians /:$*7$.'
'he =we> in this passage means the apostles (the first 4hristian lea*ers). !aul seems to refer to himself especially at the start of 1 4orinthians A612 (see 1 'hessalonians 26?). $owe er, it is clear that !aul *oes not only inten* these wor*s for himself an* the other apostles. Soon, !aul will tell the 4hristians in 4orinth to imitate his -eha iour (1 4orinthians A61C). So, this is how all Christians should beha-e. 'hey are ;o*>s people. 'hey shoul* always *o what is right, goo* an* proper in this e il worl*. 'hey shoul* show lo e an* +in*ness to their enemies. !aul>s wor*s here are much li+e 9esus> wor*s in %atthew E6A3<AE an* :u+e C62D<28. !eople may use cruel an* -itter wor*s to insult 4hristians. 3ut a 4hristian shoul* not reply in the same manner. .nstea*, a Christian+s words should be full of goodness, e en in that *ifficult situation. 4hristians pray for their enemies. !eople may act in a cruel manner towar*s 4hristians. 0n* perhaps they may continue to act in that manner for a long time. 3ut e en when that happens, a 4hristian shoul* not allow his relationship with ;o* to -ecome wea+. .n fact, that Christian should trust (od e-en more strongly be ause of those troubles> / il people *eal with 4hristians as if the life of a 4hristian has no alue. 'hese people care a-out ru--ish more than they care a-out 4hristiansH 3ut as those people try to fill the worl* with their e il *ee*s, ;o*>s people still ser e him loyally. By their own good a tions2 Christians onstantly remind other people that (od is good>

22%

;aul+s lo-e for the Christians in Corinth

&$ Corinthians /:$/7$0'
.n the first 4hristian churches, many people trie* to teach a-out ;o*. Some of these teachers were genuinely wor+ing for ;o*B -ut other teachers Gust appointe* themsel es. 'hey *i* it -ecause, perhaps, they wante* to earn money or to gain importance (!hilippians 161E<18). .n 4orinth, the 4hristians may ha e consi*ere* it *ifficult to un*erstan* why !aul>s opinions still mattere* to them. ;aul had left Corinth to go elsewhereJ they had other tea hers now> !aul was saying that they were *oing many wrong things in their church. .t woul* not -e easy to follow !aul>s a* ice. !aul>s reply was that he still had a responsibility for their hur h. 0n* that responsi-ility ha* its origin in !aul>s lo e for them. .f those other men were tea%hers, !aul was li+e their father. 1t was Christ who ga-e ;aul that responsibility and that lo-e> 4hrist sent !aul to 4orinth. 0n* there, !aul was the first person to *eclare 4hrist>s message pu-licly. 'hat was when !aul>s lo e for the 4hristians in 4orinth -egan. 0n* that was how the church in 4orinth -egan. #or the ne@t 18 months, ;aul looked after the new Christians in Corinth as a father looks after a baby> 'he num-er of church mem-ers grew, an* so *i* the strength of their relationship with ;o*. 'hey came to !aul, an* tol* him a-out their pro-lems. $e praye* for them, an* he helpe* them to trust ;o*. !aul coul* ha e sai* that he +new the 3i-le -etter than the other teachers. $e was wiser than them, an* he ha* more e@periences than them. 0ll this was true, -ut !aul *i* not urge the 4hristians in 4orinth to o-ey him for those reasons. 1nstead2 he asked them to follow his ad-i e be ause of his lo-e for them>

1mitate me
&$ Corinthians /:$3'
<1mitate me2+ urge* !aul. 'hat is a -ol* reIuest. ,e cannot imagine that many church lea*ers to*ay woul* *are to say such a thing. 3ut fathers often tell their chil*ren to imitate them. !erhaps a chil* is unsure what to *o, or perhaps he is afrai* or foolish. So the father tells the chil*, <Copy what 1 do>+ 'hat is a much -etter way to teach than Gust to gi e instructions. 'he chil* sees what the father is *oing. 'he chil* has confi*ence -ecause his father is *oing that thing first. !aul has Gust *escri-e* himself as the .father1 of the church at 4orinth (1 4orinthians A61E). 0n* here he spea+s not merely as a teacher, -ut as a father. #or 18 months, the 4hristians in 4orinth ha* seen how !aul -eha e* (0cts 18611). So they +new his statements in 1 4orinthians A610<13 were true. 'hat was how he ha* -eha e* in 4orinth. 0n* that was how he wante* them to -eha e, too. .f church lea*ers to*ay woul* not tell anyone to imitate them, perhaps their attitu*e is *ifferent from !aul>s attitu*e. !erhaps they feel that they are carrying out a 5ob, li+e a tea%her. !erhaps they feel !nable to ta+e the sort of responsi-ility that !aul too+. )f course !aul was not preten*ing to -e perfect (1 4orinthians 136?<10). 3ut he was not afrai* of responsibility. $e ha* examined his own life, an* he urge* people to copy him. $e ha* tested his thoughts, -eha iour an* attitu*es with many e@periences. ,hat ha* pro e* to -e goo* in !aul>s life woul* -e goo* for other people, too.

22&

=bout Timothy
&$ Corinthians /:$5'
!eople usually *escri-e Timothy as one of !aul>s %ompanions < a young man who wor+e* with !aul. 0ctually, howe er, ;aul and Timothy did not often work together in the same town. ,e often rea* that !aul sent 'imothy to help or to teach a group of 4hristians elsewhere. !aul coul* not go, -ut he sent 'imothy on his -ehalf. 0n* 'imothy loyally followe* !aul>s instructions. / en when -oth men were wor+ing in the same town, they wor+e* separately. .t was 'imothy>s arri al in 4orinth that ga e !aul the opportunity to concentrate on the message of 4hrist>s *eath (0cts 186EB 1 4orinthians 262). !erhaps it was 'imothy who then carrie* out the ceremony calle* -aptism (see 1 4orinthians 161A<1D an* 0cts 1868). 'wo people can wor+ together in such a manner if they trust each other. 4learly, !aul ha* *isco ere* that he coul* trust 'imothy (!hilippians 261?<22). 0n* 'imothy always respecte* !aul. !aul was constantly praying for 'imothy (2 'imothy 163). 2 'imothy 16A shows us that they were true frien*sB they ery much *esire* to -e together. 1 4orinthians 1C68<? e@plains why !aul coul* not go to 4orinth imme*iately. ;o* ha* gi en !aul a won*erful opportunity to *eclare his (;o*>s) goo* news at /phesus. You can rea* what happene* in 0cts 1?68<1?. !aul coul* not lea e /phesus yet, -ut he was able to send Timothy -ac+ to 4orinth. $owe er, 'imothy woul* not remain in 4orinth for a long time. Soon, !aul woul* nee* his help again (1 4orinthians 1C610<11).

#ow ;aul dealt with proud people

&$ Corinthians /:$67*$'
.n 1 4orinthians A6C, !aul urge* the 4hristians in 4orinth not to ha e prou* attitu*es. $ere, in 1 4orinthians A618<1?, he says clearly that some of them were already proud. $e also e@plains the reason why they ha* that attitu*e. .t was -ecause !aul was not there in 4orinth to oppose them. Nobody in Corinth ould a t in the power of (od+s #oly Spirit to stop them> !aul insiste* that he woul* come to 4orinth soon. )f course, he woul* only come if ;o* wante* him to come. Sometimes ;o* ha* gui*e* !aul to places that !aul *i* not e@pect (0cts 1C6C<10). !aul always ha* to o-ey ;o*. 3ut !aul expe%ted ;o* to sen* him to 4orinth. ,hen !aul arri e* at 4orinth, he woul* *eal with those prou* people. !aul preferre* to spea+ to people in a hum-le, gentle manner that showe* real lo e. 3ut such gentle wor*s will not usually con ince prou* people to change their attitu*es. .t was usual for a father to ta+e a sti k an* to hit a prou* chil* with it (!ro er-s 2261E). !aul ha* something much more powerful than a stic+ to *eal with the prou* people in 4orinth. 0n* he certainly woul* not *epen* on his own wor*s, as the prou* people *i*. .nstea*, ;aul would ask (od to gi-e him the power of the #oly Spirit to deal with this situation> !aul was confi*ent that ;o* woul* *o that. $e ha* seen how powerfully ;o* ha* acte* -y his Spirit *uring his pre ious isit to 4orinth (1 4orinthians 26A<E). ;o* woul* *o that again, -ecause he was esta-lishing his +ing*om (his rule) in his people>s li es. ;o* woul* certainly complete the wor+ that he ha* -egun in their li es (!hilippians 16C).

22'

$ Corinthians hapter 0
= hur h member who married his father+s wife
&$ Corinthians 0:$7*'
0 certain man ha* marrie* a woman who was formerly one of his father>s wi es. 3ecause of that family relationship, this man an* this woman were carrying out se@ acts that were against ;o*>s law (:e iticus 20611). 'he man was one of the mem-ers of the church at 4orinth. 0n* the facts of the matter were well<+nown. Sometimes a person with a ery e il life starts to atten* church -ecause he wants to +now ;o*. 'hat is a goo* thing, an* the church mem-ers shoul* encourage that person. 3ut that was not the situation in 4orinth. There2 the man was already a hur h member when he began his e-il beha-iour> 0n* this was not Gust the stupi* actions of a 4hristian who *oes not un*erstan* ;o*>s law properly. / en people who were not 4hristians consi*ere* such -eha iour to -e wic+e*. This man had hosen on purpose to a t in a manner that was against (od+s law> ,e *o not +now why the man was acting in this manner. !erhaps he ha* -ecome ery prou*. !erhaps he ha* allowe* his emotions to rule his life. !erhaps he imagine* that he *i* not ha e to o-ey any laws now. 1t astonished ;aul that some other members of that hur h felt proud (1 4orinthians A618). 0 mem-er of their church was -eha ing wic+e*ly, an* they ha* -een una-le to stop him. ,hen a city is in *anger, its inha-itants -eha e in a hum-le an* serious manner (9onah chapter 3). 'hey stop their usual acti ities, an* they *esperately pray for ;o*>s help. 0n* that was how the Christians in Corinth should beha-e in this terri-le situation. ;o*>s wor+ in their city was in *anger -ecause of how this man ha* -eha e* (/cclesiastes ?618). 'he other 4hristians nee*e* ;o*>s help to *eal with such a serious situation.

#ow hur h leaders should deal with a member who beha-es -ery wi kedly
&$ Corinthians 0:.70'
0 mem-er of the church at 4orinth was -eha ing in a -ery wi ked manner. 'he local church lea*ers ha* -een una-le to *eal with the situation. 'hey *i* not +now what to *o. !aul was se eral hun*re* miles away from 4orinth, -ut he +new how to *eal with this matter. .n fact, he ha* alrea*y *one it. ,hat the church at 4orinth nee*e* most was not powerful wor*s or physical strength. !aul woul* ha e nee*e* to -e present in 4orinth to use those things. !hat the hur h a tually needed was the power of (od+s #oly Spirit (1 4orinthians A620). "istance is not a pro-lem for the $oly Spirit (9ohn A6AC<E3). 'hat was how !aul was a-le to *eal with the matter by prayer. $e tol* the lea*ers of the church to Goin in with his prayer. 'hey woul* agree in prayer, an* ;o* woul* *eal with the situation (%atthew 1861?<20). 'he man>s wrong *ee*s were so se ere that the hur h leaders should ask (od to do something -ery serious. 'he aim was to help the man, in fact to sa-e his spirit from hell. 'he man>s spirit was in *anger -ecause of the wic+e* things that he was *oing with his -o*y. )nly trou-les that affecte* his -o*y woul* stop his e il -eha iour. 'he lea*ers woul* not as+ Satan (the *e il) to cause those trou-les. 3ut they woul* as+ ;o* to allow Satan to *o that. !hen the troubles happened2 the man would ha-e an opportunity to think again about his a tions> $e woul* -e a-le to repent, in other wor*s, to change his attitu*es an*, as a result, his -eha iour. 2 4orinthians 26E<11 seems to show that, in the en*, the man chose to repent. So !aul then tol* the church mem-ers that they shoul* forgi e him.

228

Sin is like yeast

&$ Corinthians 0:375'
Feast (or lea en) is a su-stance that people use in or*er to ma+e -rea*. You only a** a little yeast to the flour. 'he yeast grows an* it sprea*s right through the flour. 9esus *escri-e* this process in %atthew 13633. $ere, !aul use* yeast as a word pi ture of the effe t of sin &e-il deeds' in a Christian+s life. ,hen someone starts to *o wrong things, it is *ifficult to stop. 0 4hristian shoul* *eal with any sin that he may carry out, at once (1 9ohn 16?). Otherwise2 that first a t will lead to a series of e-il a tions> Such e il -eha iour will certainly spoil that person>s relationship with ;o*. ;o* hates all sin. Unlea-ened bread is -rea* that *oes not contain yeast. !eople eat no other -rea* *uring the sacre* holi*ay calle* the !asso er. 3ecause they are preparing the unlea ene* -rea* for a sacre* purpose, they are ery careful. 'hey first remove anything that %ontains yeast from their houses. 'hen they %lean the ho!se. 0n* only then can they ma+e their -rea*. That is how areful Christians should be to remo-e sin from their li-es> 'hey shoul* e@amine e ery part of their own li es. !aul lin+s this with the i*ea of the !asso er. #ormerly, people +ille* a lam- (a young sheep) for the !asso er meal. /@o*us 12621<23 e@plains why. .t was so that (od would sa-e their families from death. :i+e that lam-, 4hrist *ie* *uring the !asso er. 9ohn 162? e@plains why. .t was so that (od would sa-e his people from sin and from death (Fomans C623).

Change your attitudes in order to ser-e (od

&$ Corinthians 0:6'
!aul has Gust written a-out the sacre* holi*ay calle* the !asso er. 'o prepare for the !asso er, people remo e all the yeast from their homes. "uring that holi*ay, they only eat -rea* that contains no yeast. Feast is the su-stance that ma+es -rea* rise. $ere, howe er, !aul uses it as a wor*<picture. $e e@plains what he means. 3y =yeast>, he means e-il a ts and attitudes of hate. 4hristians shoul* not hate people, an* they shoul* not *o e il things. 'hey must remo e wrong thoughts from their min*s, an* wrong -eha iour from their li es. 'hose wrong things -elonge* to their former li es, -efore they -ecame 4hristians. 3rea* that contains no yeast is calle* unlea-ened bread. !aul also uses this as a wor*<picture. $e means sin ere and true attitudes. 4hristians must replace e il thoughts with sincere an* true thoughts. 'hey must replace wrong -eha iour with actions that are right an* goo*. ,hen people remo e yeast from their homes for the !asso er, they *o it for a sacre* purpose. 'hey want the !asso er to -e a holi*ay that ;o* appro es of. .n the same manner, Christians remo-e those wrong things from their li-es for a sa red purpose> 'hey want to li e in the manner that ;o* appro es of. ;o* *oes not appro e of e il acts or attitu*es of hate. ;o* appro es of what is sincere an* true.

#ow Christians should deal with e-il people

&$ Corinthians 0:87$9'
4learly, !aul wrote a pre ious letter to the church at 4orinth. 'hat letter *oes not still e@ist. .t containe* an instruction that the 4hristians in 4orinth *i* not un*erstan* properly. So here, !aul e@plains further what he meant -y that instruction.

22(

.n his pre ious letter, !aul ha* warne* the 4hristians a-out wrong se@ acts. $owe er, he *i* not Gust say that 4hristians must a oi* those wrong acts. $e also tol* them to a-oid people who arry out those a ts. 'hat was the instruction that they coul* not un*erstan*. 'hey thought that !aul was telling them to +eep away from e il people. So, they trie* to a oi* frien*ship with anyone who was not a 4hristian. 3ut they realise* that it was impossi-le to a oi* e il people completely. E-ery Christian must sometimes deal with people who disagree with his beliefs> 0ctually, Christians ought to speak to people who are not Christians. 9esus tol* 4hristians that they shoul* *eclare his goo* news to e eryone (%atthew 2861?B 0cts 168). 'heir wor+, frien*ships an* other relationships often pro i*e opportunities to *o that. !aul *i* that, an* he wante* other 4hristians to *o it too. .n 1 4orinthians E611, !aul e@plains the correct meaning of his original instruction. #e was warning about Christians who de ide2 on purpose2 to li-e in an e-il manner> )ther 4hristians shoul* not allow those 4hristians to -eha e li+e that, as if they are *oing nothing wrong. .nstea*, loyal 4hristians shoul* separate themsel es from such people. 3y that means, they show that ;o* *oes not appro e of those e il acts.

#ow Christians should a t when other Christians arry out e-il a ts

&$ Corinthians 0:$$'
!hen people be ome Christians2 their li-es should hange> #ormerly they li e* for their own pleasure, now their *esire shoul* -e to please ;o*. 'hey shoul* stop their e il -eha iour an* they shoul* choose to o-ey ;o* instea*. Sometimes we see a great hange in a person+s life immediately> #ormerly perhaps, that person ser e* the *e il with all their strength, now they ser e ;o* with all their strength. #owe-er2 often the hange seems a mu h slower pro ess> .t can ta+e time to learn how ;o* wants you to -eha e. #or that reason, hur h leaders ha-e to be -ery patient with their members. 'hey must not -e cruel to someone who is struggling to o-ey ;o*. 'hey must try to help 4hristians e en when those people are guilty of serious errors (;alatians C61). 3ut there can -e a situation where a Christian hooses2 on purpose2 to li-e in a wi ked manner> )ne particular man in 4orinth ha* ma*e such a *ecision (1 4orinthians E61). 0 church lea*er shoul* first spea+ to such a person pri ately, in a gentle an* hum-le manner, after much prayer. 'hat lea*er shoul* show the person why his actions are against ;o*>s law. 0n* the lea*er shoul* urge the person to change his -eha iour an* to o-ey ;o*. !aul e@plains here what to *o when all su h efforts fail. #irst, it is essential to *eal with the matter in prayer (1 4orinthians E63<E). 0n* in the en*, it may -e necessary to separate that person from the church. 3ut the intention shoul* not -e to hurt that person. )ur aim is to sa-e that person from the e il *esires that ruin a person>s relationship with ;o* (1 4orinthians E6E).

!hen should a hur h leader a t as AudgeB

&$ Corinthians 0:$*7$.'
Sometimes 4hristians complain too much a-out the beha-iour of people who are not Christians. !erhaps those 4hristians are Gust gossiping. )r perhaps they are genuinely worrie* a-out the state of this worl*. 'here are proper reasons why 4hristians shoul* -e aware of other people>s e il *ee*s. 4hristians ha e a *uty to pray for other people. 0lso, 4hristians must sometimes e@plain to people why their actions are against ;o*>s law. 0n* 4hristians shoul* help people who suffer -ecause of other people>s e il an* cruel actions.

230

4hristians shoul* always remem-er that (od is the Audge. 'hey themsel es *o not normally ha e any authority to act as Gu*ges. So instea*, they must trust ;o* to *o what is right. 0n* they must only *eal with those matters that ;o* wants them to *eal with. $owe er, there is one matter where ;o* gi es some 4hristians authority to ma+e Gu*gements. .t is in the organisation of hur hes. 4hurch lea*ers must sometimes ma+e important *ecisions a-out the mem-ers of their churches. 0n* in those matters2 the hur h leader a ts as a Audge> .t is a serious responsi-ility, an* the church lea*er must pray carefully. (od+s word2 the Bible2 shoul* gui*e his *ecision, as the law gui*es a Gu*ge. 'he church lea*er must not show fa our (special +in*ness) to someone who is wealthy, impressi e or important. #e must do what (od wants him to do> 'he church lea*ers at 4orinth ha* to as+ a ery e il man to lea e their church (1 4orinthians E61). .t was a *ifficult thing to *o. 3ut ;o* ha* gi en them authority to ma+e that Gu*gement.

$ Corinthians hapter 3
!rong use of Audges
&$ Corinthians 3:$'
,hile !aul was wor+ing in 4orinth, some people trie* to oppose him in a ery strong manner. 'hey too+ !aul in front of a Gu*ge, an* they trie* to argue against !aul>s -eliefs. 'hat happene* in many other places too, an* !aul ha* often suffere* punishments -ecause of his -eliefs (2 4orinthians 11623<2E). $owe er in 4orinth, the Gu*ge *i* something unusual. $e refuse* to listen to any arguments a-out people>s -eliefs. 0n* he or*ere* the people who were opposing !aul to lea e the court. 'hat allowe* !aul to continue his wor+ in 4orinth (0cts 18612<1D). 'he people who oppose* !aul then were not 4hristians. $owe er, you might e@pect the 4hristians in 4orinth to learn something from their e@perience. 3ut in fact, the Christians were trying to get the support of Audges whene-er they disagreed with each other. 'his still happens occasionally to*ay when groups of 4hristians *isagree. 'hey cannot stop an opposing group -y mere arguments, so they appeal to the law an* to Gu*ges. #or e@ample, one group of 4hristians may as+ a Gu*ge to or*er another group not to meet in their town. Sometimes they can fin* legal reasons to support their argument. )f course, those legal reasons are usually Gust the e@cuse for their actions. 'he real reason is that the two groups *isagree a-out their -eliefs. ,e +now that, in ertain situations2 ;aul demanded his legal rights (0cts 1C63D<3?). $e also consi*ere* it proper sometimes to appeal to a Gu*ge (0cts 2E610<12). 4learly, he *i* not -elie e that 4hristians shoul* ne er use the law. But ;aul onsidered the a tions of the Christians in Corinth shameful> $e *oes not tell us why they were appealing to Gu*ges. 3ut we +now that there were opposing groups in their church (1 4orinthians 1610<12). .t seems that they were as+ing Gu*ges to *eal with those arguments. 0n* !aul consi*ere* that wrong.

The saints will Audge angels

&$ Corinthians 3:*7.'
.n the 3i-le, the wor* <saints+ means (od+s holy people, an* that *oes not Gust mean a few special people. !aul *eclares that (od+s people will Audge the world. $e e en a**s that they will Gu*ge angels. 'hese statements may astonish us. 3ut for !aul, these things were lear fa ts. $e e en e@presses surprise that some 4hristians seeme* not to +now these things.

231

4learly to*ay, most 4hristians *o not +now these things. 0n* many 4hristian writers consi*er this passage har* to un*erstan*. #owe-er2 we should be able to find the e,planation of ;aul+s words elsewhere in the Bible> !aul *i* not ma+e statements li+e those ones unless the )l* 'estament (the ol*er part of the 3i-le) alrea*y taught those things. !ro-a-ly, !aul was referring to 4aniel hapter 5. 'hat chapter *escri-es how A powerful forces woul* rule the worl*. 'hey woul* -e cruel, li+e fierce wil* animals, an* they woul* use their power in a terri-le manner. 'hey woul* appoint +ings, an* for a perio* of time, they woul* e en oppose ;o*>s holy people. .n the en*, ;o* will *eclare his Gu*gement against those e il forces. 0n* he will appoint the saints2 his holy people2 to rule the world ("aniel D62D). 'heir authority an* power will come from ;o*, an* his rule will ne er en*. .t is a mo*ern i*ea to separate the wor+ of Gu*ges an* rulers. .n former times, =to Gu*ge> meant =to ha e legal authority>. So rulers a ted as Audges2 and Audges a ted as rulers. 'he angels are the powerful spirits that ;o* create* to ser e him. 3ut some angels were not loyal to ;o*. 'hese e il angels control the e il forces that now rule this worl* (/phesians C612). ,hen ;o* esta-lishes the rule of his holy people, this will -e his act of Gu*gement against those e il angels.

=rguments between Christians and how to deal with them

&$ Corinthians 3:/73'
In the f!t!re /orld, 4hristians will rule as Gu*ges. .n other wor*s, they will ha e legal authority in matters of great importance. 3ut in this life, the 4hristians in 4orinth were not e en accepting the responsi-ility to *eal with minor matters. 'hey were arguing constantly, -ut they woul* not allow any 4hristian to *eci*e -etween them. !aul says that they shoul* -e ashamed. .nstea*, they were going to Gu*ges who were not 4hristians. 0n* they were arguing with each other in pu-lic. Such actions woul* not help people to -elie e in ;o*. .f 4hristians are constantly accusing each other, other people will not +now what to -elie e. !aul *escri-e* 4hristians as =-rothers>. 'hey all ha e the same #ather, that is, ;o*. 1f Christians are brothers2 they should show lo-e towards ea h other (!salm 13361B 1 9ohn 3610). !aul insists that the 4hristians must fin* a way to *eal with these arguments. 1n the future world2 Christians will be rulers and Audges2 so they should start with their own arguments now> 'hey must fin* one wise person in their church whose *ecision they woul* all respect. 0n* they shoul* allow that person to *eci*e a-out these matters. 'he pro-lem in 4orinth was that the 4hristians *i* not respect their local church lea*ers. .nstea*, the 4hristians care* too much a-out their own opinions. 'hat is why they argue*. 3ut they really needed the leaders whom (od had appointed> ;o* ha* gi en them each of those lea*ers for a particular purpose (1 4orinthians 12628).

The right attitude when Christians disagree

&$ Corinthians 3:576'
.n many ways, 4hristians shoul* -eha e in a ompletely different manner from how other people -eha e. 'heir thoughts an* attitu*es must sometimes -e the opposite of other people>s thoughts an* attitu*es. 'here are se eral reasons for that *ifference. %ost other people care only a-out their li es in the present worl*. )or Christians2 howe-er2 the future world and the future age are mu h more important> %ost people are eager to protect themsel es, their possessions, their homes an* their families. 3ut 4hristians gi e all these things to ;o* (%ar+ 1062?<30). .nstea*, 4hristians lo e ;o*, an* they lo e other people (%ar+ 1262?<31).

232

.n 1 4orinthians A612<13, !aul *escri-e* how he an* the other 4hristian lea*ers -eha e*. !eople insulte* them, -ut they spo+e wor*s of +in*ness. ,hen people *i* e il things to them, they *i* goo* things. ,hen people hate* them, they showe* lo e. 'hat was how 9esus ha* taught them to -eha e (%atthew E6A3<A8). (ow !aul urge* the 4hristians in 4orinth to -eha e in a similar manner towar*s each other. 'hey were arguing so much that they were e en ta+ing each other in front of the city>s Gu*ges. They a used ea h other so often that they forgot %esus+ ommand to show lo-e to ea h other (9ohn 1363A). 'hose 4hristians nee*e* to change their attitu*es completely. 1t is better to suffer pain and loss than to ause these things> .t is terri-le to -e responsi-le for a -a* or an e il act < especially when your own brother suffers it. 0n* that was how !aul wante* the 4hristians to consi*er each other6 as brothers. ;o* is their #ather, so they -elong to his family. 'he relationship of 4hristians to each other is the same as that of -rothers an* sisters who lo e each other.

The kind of beha-iour that is against (od+s law

&$ Corinthians 3:87$9'
4hristians shoul* ne er forget how they o-taine* a right relationship with ;o*. 1t was ertainly not by their own efforts2 or be ause of some good thing that they did> .t was entirely -ecause of ;o*>s +in*ness, -y the *eath of 9esus 4hrist. 4hristians ha e no reason to -e prou* (1 4orinthians A6D). !aul>s list in 1 4orinthians C6?<10 shows the kind of beha-iour that is against (od+s law> !aul>s purpose is to show 4hristians that their li es shoul* -e *ifferent from other people>s li es. 'hey shoul* not pray to false go*s. 'hey shoul* not ha e se@, e@cept -etween a hus-an* an* his wife. 'hey shoul* not steal, or -e Gealous of other people>s possessions. 'hey shoul* not li e in a careless manner, for e@ample -ecause of alcohol. 'here are many other things that are against ;o*>s law, of course. 3ut !aul chooses this list to show a particular +in* of -eha iour. ;eople who hoose to li-e in this manner often are only about the$sel%es> #or e@ample, they ha e wrong se@ -ecause they want to satisfy their o/n *esires. 'hey pray to false go*s in or*er to get the things that they want. 'hey steal to ma+e themselves richB they *rin+ alcohol to ma+e themselves happy. Such people *o not *esire the things that ;o* wants. 'hey will not recei e the goo* things that ;o* gi es. 0n* they cannot -enefit from his promises. $owe er, not e eryone who li es in this manner will go to hell. ;o* changes people. .n fact, se-eral of the Christians at Corinth formerly beha-ed in this manner> But (od sa-ed them an* change* their li es completely (1 4orinthians C611). $owe er, 4hristians must -e careful. .t is ;o* who has change* their li es. So, they must not return to the sort of beha-iour that offends (od.

#ow (od hanges people when they be ome Christians

&$ Corinthians 3:$$'
!aul has Gust ma*e a list of some wrong things that the 4hristians in 4orinth use* to *o (1 4orinthians C6?<10). 'hese are serious mattersB ;o* ha* sa e* many e il people there. 0lthough ;o* ha* change* their li es, those e-il things still tempted them. Some people were arguing that 4hristians *i* not ha e to o-ey ;o*>s law (1 4orinthians C612<13). )ne particular man ha* e en marrie* his father>s former wife, although this is clearly against ;o*>s law. 0n* many other 4hristians felt a strong *esire for wrong se@ (1 4orinthians D62).

233

So !aul urge* the 4hristians to remember how wonderfully (od had hanged their li-es. ;o* ha* sa e* them from the e il *esires an* wrong -eha iour that formerly controlle* their li es. They ertainly should not allow those wrong things to ontrol them again (1 4orinthians C612). 'hose e il *ee*s are like dirtB they spoil people>s li es. 3ut 4hristians are li+e people who ha e washe* themsel es at a pure stream. 0s water remo es *irt, so ;o* ha* ta+en away their wrong -eha iour. $e forga e them, -ut he *i* more than that. $e also remo e* the e il *ee*s from themB they ne er ha* to -eha e li+e that again. 0n* then (od made them holy. .n other wor*s, he separate* them so that they -elonge* to him. ,hat formerly rule* their li es now ha* no power o er them. .nstea*, they -ecame ;o*Ns holy, special people (1 !eter 26?<10). Then (od de lared them righteous, in other wor*s, goo*. $e *eclare* that their li es please* him. "uring their former li es, it seeme* impossi-le that such people coul* e er please ;o*. 3ut ;o* ha* *one this won*erful thing -y the *eath of 4hrist. 0n* he wor+e* in their li es -y the power of his $oly Spirit.

=re Christians free to do whate-er they wantB

&$ Corinthians 3:$*'
'he phrase that !aul repeats means6 .I am free to do /hatever I /ant1 . .t actually appears A times in the 3oo+ of 1 4orinthians < see 1 4orinthians 10623. /ach time, !aul consi*ers it necessary to a** something to the -asic statement. There is something true about the statement> But by itself2 the statement is wrong and dangerous> Christians are free people -ecause of their relationship with 4hrist (Fomans 861<2B ;alatians 362A<2E). 'he purpose of ;o*>s law is not to control his peopleB they are genuinely free (;alatians E61). The la/ e@ists to show people that they nee* 4hrist to sa e them (;alatians 361?B Fomans 2612). 3ut after ;o* has sa e* someone, the Holy pirit shoul* gui*e that person>s life (;alatians E618). 'he 4hristians in 4orinth consi*ere* themsel es free. 0n* they ha* seen e i*ence that the $oly Spirit was wor+ing in their li es (1 4orinthians 1A6 2D<32). 3ut !aul insiste* that they were not yet mature in their 4hristian li es (1 4orinthians 361). They were doing what they themsel-es wanted to do (1 4orinthians 363). So they were not doing what (od wanted them to do> ,hen a 4hristian really is mature, there is no *ifference. The mature Christian wants to do whate-er (od wants him to do> #or that person, the statement is true6 =. am free to *o whate er . want>. 'hat is the person whom the $oly Spirit really is gui*ing. #or other people, howe er, the statement is wrong. They may be free2 but they want the wrong things> 4hristians shoul* not *o e il an* -a* things. 4hristians shoul* not allow wic+e* *esires to rule their li es. .nstea*, they must acti ely choose to *o the things that ;o* wants them to *o.

<)ood is for the stoma hJ and the stoma h is for food+

&$ Corinthians 3:$.'
.Food is for the stoma%h7 and the stoma%h is for food31 'his is the sort of statement that a ery gree*y person might *eclare. 'here were some 4hristians in 4orinth who li+e* their foo* too much (1 4orinthians 11621). $owe er, !aul>s real su-Gect here is other +in*s of wrong desires. ,rong *esires can ta+e control of a person>s life an* they can ruin that person>s relationship with ;o*. So the meaning of the statement at the start of 1 4orinthians C613, is6 .What I /ant is good for me31 0n* !aul>s reply seems angryB it means6 <!hat you want is wrong2 and e-il" (od will ertainly bring about the end of all that you desire"+ .n particular, !aul mentions the wrong *esire for se@. 'hat is, the *esire for se@ when ;o*>s law *oes not permit it. )f course we feel in our -o*ies a *esire for such things, -ut that feeling is not goo*. .t is not helpful to us. .t will not impro e our relationship with ;o*. .f we gi e in to that feeling, it will spoil our relationship with ;o*.

23$

!e must not Aust do what we want> !e must always ask oursel-es what (od wants> .f we want the wrong things, we must as+ ;o* to help us. ,e nee* him to change our thoughts an* *esires so that they are more li+e his thoughts an* *esires. 0t the en* of the erse, !aul offers us a -etter statement to remem-er. <The body is for the :ord (4hrist)J and the :ord for the body>+ $e means, .God $no/s /hat is best for !s3 o /e m!st give o!rselves %ompletely to him3 *nd /e sho!ld !se o!r bodies to do /hat he %onsiders right and good31

!hat ;aul taught about the human body

&$ Corinthians 3:$/'
.n 1 4orinthians C613, !aul taught that 4hristians shoul* use their bodies for Christ. .t woul* -e easy to thin+ that he was Gust warning them a-out wrong *esires, especially wrong se@. .t is our spirits, an* not our -o*ies that we principally *esire ;o* to sa e. .t is our spirits an* not our -o*ies that can li e in hea en. 3ut here, !aul shows that his words about the body ha-e an e-en more important meaning. 4hrist>s body was *ea*, -ut ;o* -rought it -ac+ to life. .n fact, 4hrist then recei e* a better and more wonderful type of life than he ha* -efore his *eath. 1n the same way2 ;o* also will -ring life to the -o*ies of his people. 0lthough they may *ie, their bodies &and not Aust their spirits' will li-e again. 0n* their new -o*ies will ha e a -etter an* more won*erful type of life than they e er +new -efore (1 4orinthians 1E6A2<AA). )f course we must not care only a-out the *esires that we feel in this worl*. )ur li es here are short, an* these feelings are only temporary. 'hat is why we so often want the wrong things. ,e *esire things to satisfy our emotions, instea* of things that can help us in our relationship with ;o*. 'o*ay, of course, we un*erstan* that relationship most clearly in our spirits. .n our -o*ies, we are usually more aware of emotions an* of *esires that ha e a connection with this worl*. 3ut (od wants to ha-e a relationship with both our bodies and our spirits. 0n* that relationship will ne er en*. !aul will write much more a-out this su-Gect in $ Corinthians hapter $0.

Christians belong to Christ2 so they should a-oid wrong se, a ts

&$ Corinthians 3:$07$5'
!aul un*erstoo* how hard it an be to a-oid wrong beha-iour. So he was careful not Gust to gi e instructions for 4hristians to o-ey. $e also e@plaine* why 4hristians shoul* *o these things. $e wante* them to understand the reasons so that they ould make right de isions. $ere, !aul was writing especially a-out wrong se@ acts. )f course, people *o such things with their -o*ies. So !aul urge* his rea*ers to thin+ a-out the relationship between their bodies and Christ. 'hen they woul* un*erstan* how ;o* thin+s a-out such -eha iour. 'he wor*s at the en* of 1 4orinthians C61C are from ;enesis 262A. 'hat erse *escri-es how ;o* unites a man with his wife. 0n* the same erse also *escri-es the relationship -etween 4hrist an* 4hristians (/phesians E631<32). That is how (od thinks about Christians: as the bride of Christ (/phesians E62E<2D). 0n* if they are his -ri*e, they are united with him as part of his -o*y (1 4orinthians 1262D). 0n* that is how 4hristians shoul* thin+ a-out themsel es. Together2 they are the bride of Christ and2 therefore2 part of his body (1 4orinthians 1061C<1D). ;enesis 262A helps us to un*erstan* why a man shoul* only ha e se@ with his wife. Someone who has se@ with someone else has -egun a relationship with that person. .n ;o*>s opinion, there is a real onne tion -etween them.

23%

Christians belong to Christ e-en as a bride belongs to her husband> So it is ery wrong if they then form a connection with someone else -y means of a wrong se@ relationship. ;o*>s people -elong to him, an* he wants them to -e wholly his.

<Four body is the temple of the #oly Spirit+

&$ Corinthians 3:$67*9'
.t is clear to e eryone why ;o* consi*ers certain actions to -e wrong. ,e all +now the trou-le that lies can cause. ,e +now the pain that cruelty can cause. .t may seem har*er to say why certain se@ acts are wrong. .f two a*ults agree to *o something, perhaps no-o*y will suffer from that act. 3ut ;o*>s law may still *eclare it to -e wrong. !eople claim the right to *o whate er they wish to their own -o*ies. 'hey say, =. am free to *o whate er . want> (1 4orinthians C612). )r, =. am only trying to satisfy my own *esires> (1 4orinthians C613). The Bible insists that people do not ha-e these rights> They owe e-erything 7 e-en their own bodies 7 to (od2 who made them> So2 they are responsible to him (/cclesiastes 12613<1A). .t is especially serious when Christians *o these things. ,hen they -ecame 4hristians, they in ite* ;o* into their li es. $e accepte*, so now he li-es in them by his Spirit. 'heir -o*ies are the house of ;o*, in other wor*s, the temple where the $oly Spirit is present. 1t is terrible to arry out an unholy and wi ked a t against (od+s house> But Christians are doing that if they arry out wrong se, a ts> So of course, they shoul* as+ ;o* to forgi e them (1 9ohn 16?). 'hey nee* his help so that they can stop completely that wrong -eha iour. ,hen ;o* sa e* them, he pai* a price. 'hat price was the death of Christ. So now they are not their own. .n other wor*s, they *o not -elong to themsel es. 'hey -elong to ;o*. $e has place* his Spirit insi*e them, as e i*ence that he owns their li es. So now they are ;o*>s people. 0n* their -o*ies are his temple < the house of ;o*.

$ Corinthians hapter 5
1s it good to marryB
&$ Corinthians 5:$7*'
.n the church at 4orinth, there were strong opposing groups, -ut the lea*ers of the church seeme* wea+. ,hen the groups argue* with each other, the lea*ers were una-le to spea+ with authority. !ro-a-ly those lea*ers *i* not yet un*erstan* the 3i-le well enough. (o-o*y in 4orinth ha* -een a 4hristian for more than 3 or A yearsB their church was a new church. .t seems from 1 4orinthians chapter D that many of the arguments were a-out marriage. 'hose arguments -ecame so serious that the local lea*ers wrote to as+ !aul for a* ice. .t seems that Stephanas tra elle* se eral hun*re* miles to ta+e their letter to !aul (1 4orinthians 1C61D). 0n* then he -rought -ac+ this letter, the 3oo+ of 1 4orinthians, as !aul>s reply. 'he lea*ers> Iuestion was pro-a-ly whether it is good for a Christian man to marry. !aul replie* that no one answer is right for e eryone. / eryone>s life is *ifferent. ;o* has a *ifferent plan for the life of each 4hristian. Christians should always try to li-e in a manner that pleases (od> 'hat is the most important principle. So if a man chooses not to marry in or*er to ser e ;o* -etter, that is goo*. 3ut it is not goo* if that unmarrie* man then chooses to ha e se@ with a woman. 'hat is against ;o*>s law. 0 man an* a woman shoul* marry -efore they ha e se@. 'hey can then ser e ;o* -etter -ecause they ha e chosen to marry.

23&

!aul emphasise* that a hus-an* shoul* only ha e one wife. .n the same manner, a wife shoul* ha e Gust one hus-an*. 3ut these are simple rules, an* people>s li es are comple@. #or e@ample, a wi*ow can remarry. )r a man may ha e marrie* se eral wi es -efore he -ecame a 4hristian. .n circumstances li+e that, it can -e *ifficult to +now what to *o. 3ut in e-ery ir umstan e, 4hristians shoul* always choose to *o the things that please ;o*.

4uties of husbands and wi-es

&$ Corinthians 5:.70'
!aul was answering the Iuestion6 =.s it goo* for a 4hristian to marryK> #or many people, that Iuestion means, =,ill . -enefit if . marryK> 'hat is a selfish attitude. 0 hus-an* an* wife shoul* care a-out each other, an* not Gust a-out themsel es. %any people marry for selfish reasons, then after their marriage, they continue to li e in a selfish manner. 'hey may li+e each other ery much, -ut it is not real lo e (1 4orinthians chapter 13). 'hey feel happy -ecause of their marriage, -ut that is Gust their emotions. 3y their marriage, they are trying to get thingsB not to gi e. 'hat is not how ;o* wants marriage to -e. =t a Christian marriage2 a man and woman gi-e themsel-es to ea h other> 'hey accept *uties towar*s each other. 'hey agree not to -e selfish, -ut to loo+ after each other. 'hey promise to gi e their time, money an* energy to each other for that purpose, an* for their chil*ren. 0 4hristian hus-an* an* wife shoul* lo e ;o* e en more than they lo e each other. 0n unmarrie* 4hristian can e@press his lo e to ;o* in prayer whene er he has the opportunity. 3ut a Christian husband and wife ha-e duties towards ea h other> 'hey shoul* not Gust ta+e all the time that they ha e for each other in or*er to pray. 3ecause of their marriage, they are not free to *o whate er they want. 'heir time -elongs to each other, an* to their family. 3ut sometimes the 4hristian man or his wife may *esire time alone with ;o*, perhaps for a few wee+s. .f they -oth agree, then it is right for them to separate for that perio*. 0n* at the en*, they shoul* return to each other.

!ill 1 ser-e (od better if 1 marryB

&$ Corinthians 5:375'
!aul was not marrie* (1 4orinthians ?6E). 'hat fact surprises us. !aul was 9ewish, an* usually all 9ewish men marrie*. ('he 9ewish people -elong to the nation that came from the families of 0-raham, .saac an* 9aco-.) !erhaps the e@planation is that !aul>s wife ha* *ie*. 3ut !aul was not unhappy that he *i* not now ha e a wife. .n fact, he consi*ere* it a goo* thing to -e unmarrie*. $e e@plains the reasons for this in 1 4orinthians D632<3E. =s an unmarried man2 he ould ser-e (od in ways that would be diffi ult for a married man> 0 marrie* man has a *uty to loo+ after his wife. 3ut !aul was free to go where er ;o* sent him. 0 marrie* man shoul* a oi* unnecessary *anger, -ecause his inGury or *eath woul* cause trou-le for his wife. 3ut !aul constantly accepte* ris+s as he wor+e* for ;o* (2 4orinthians 11623<2D). .t woul* not ha e -een sensi-le for !aul to *o these things if he still ha* a wife. !aul e en wishe* that all 4hristians were free to ser e ;o* li+e that. 3ut ;aul re ognised that (od wanted some men to be married> 9esus> -rothers, !eter an* the other 4hristian lea*ers ha* all marrie* (1 4orinthians ?6E). 'hat was their gift from ;o*, e en as !aul>s unmarrie* state was also a gift from ;o*. #or that reason, ;aul was areful not to make any rules about whether Christians should marry> 'hey must pray to find o!t /hat God /ants them to *o. !erhaps ;o* will gi e them a 4hristian hus-an* or wife, so that they can ser e ;o* -etter together. )r perhaps, li+e !aul, they will ser e ;o* -etter as an unmarrie* person.

23'

=d-i e to unmarried people and widows

&$ Corinthians 5:678'
'hese are not rulesB ;aul was gi-ing ad-i e here. $e was *ealing with a situation where people were not free to arrange their own marriages. #amilies agree* which -oy woul* marry which girl, at a young age. ,hen he -ecame a man, the -oy coul* choose the right time for their marriage. 3ut the girl ha* no choice in the matter. #or that reason, !aul ga e this a* ice to unmarrie* men an* to wi*ows. Unmarried men coul* choose whether or not to marry their young woman yet. !idows were free to remarry if they wishe*. !aul a* ise* them that it was pro-a-ly wiser not to marry. 0cross the worl*, 4hristians were suffering -ecause of the cruel actions of their enemies. .t woul* not -e easy for a 4hristian hus-an* an* wife to loo+ after each other in the present situation (1 4orinthians D628<31). 'heir *uties to each other woul* cause special *ifficulties for them. So certainly, people should not marry without a good reason. Strong emotions an* selfish *esires are not goo* enough reasons to marry < an* especially not in such circumstances. !aul tol* them only to marry if their lo-e for ea h other made it absolutely ne essary . $e refers, perhaps, to Song of Solomon 86C. !erhaps a man an* a woman ha e such a *esire to loo+ after each other that only *eath will separate them. !erhaps their lo e is so constant that it seems li+e a -urning flame in their hearts an* min*s. 'hen !aul agree* that they shoul* marry. 3ut otherwise, it was pro-a-ly more sensi-le not to marry.

=d-i e about di-or e

&$ Corinthians 5:$97$$'
%any 4hristians ha e Gust one answer when people as+ them a-out *i orce. =%arriage is for life,> they say. =0 hus-an* an* wife must stay together until one of them *ies.> !aul ga e a more pra ti al answer to that Iuestion. #irstly, ;aul agreed that marriage is for life. $e e@plaine* that this was not Gust his i*ea. ;o* wante* hus-an*s an* wi es to remain marrie* for their whole li es. 9esus taught that in %ar+ 1062< 12, an* !aul -elie e* it. So !aul taught that husbands and wi-es should remain together. 'hat is, they shoul* remain married. )f course, sometimes a hus-an* an* wife ha e to li e apart -ecause of wor+ or other *uties. 3ut they shoul* still lo e each other an* they shoul* loo+ after each other. 3ut !aul also un*erstoo* that husbands and wi-es an ha-e -ery serious troubles. $e +new that sometimes a wife consi*ers it necessary to lea e her hus-an*. #or e@ample, she might ha e to lea e home -ecause of his cruelty. !aul taught that su h a woman should not remarry. !erhaps ;o* woul* answer her prayers for her hus-an*, an* she woul* -e a-le to return to him. 3ut otherwise, she shoul* li e as an unmarried woman *oes. $e -elie e* that it was wrong for her to marry another man *uring her hus-an*>s life (see %ar+ 10611<12B -ut also stu*y %atthew 1?6?.) Sometimes 4hristians will not forgi e a person who *i orces. Sometimes they may act in an un+in* manner towar*s someone who has remarrie*. 3ut ;o* is not li+e that. $e is rea*y to forgi e whate er wrong things we may *o (1 9ohn 16?). Fea* what 9esus sai* in :u+e D63C<E0 an* 9ohn A6A<A2. 'hen thin+ a-out the women in those passages.

238

=d-i e to Christians whose husbands or wi-es are not Christians

&$ Corinthians 5:$*7$.'
,e li+e the way that ;aul arefully separated his own opinions from (od+s ommands. %any church lea*ers to*ay *o not *o that. 'hey constantly spea+ as if they are *eclaring ;o*>s wor*. 0n* sometimes people *o not +now whether they are following a mere human i*ea, or a comman* from ;o*. $ere !aul was a* ising men whose wi es were not 4hristians. 0 4hristian man shoul* marry a 4hristian woman (2 4orinthians C61A). 3ut these men had married before they be ame Christians. ,hen someone -ecomes a 4hristian, that person has not merely change* his opinions a-out religion. 'here is a complete change that affects e ery part of that person>s life (2 4orinthians E61D). 'hat person has new attitu*es, an* he -eha es in a completely *ifferent way. $is former frien*s may now oppose him. $e may ha e to suffer -ecause of his relationship with 4hrist. $is constant *esire now is to please ;o*. 'hat change ha* happene* in the li es of these men, -ut their wi es were not 4hristians. !erhaps those wi es ser e* false go*s. 0n* perhaps they were *oing things that their hus-an*s now consi*ere* e il. !aul>s opinion was that, if possible2 those men should remain with their wi-es. 3ut he did not think that anyone should try to for e anyone else in this matter . .f the wi es wante* to lea e their hus-an*s, the hus-an*s shoul* allow it. 0n* certainly, a hus-an* shoul* not try to force his wife to change her religion. 'here were 4hristian women in a similar situationB !aul ga e them the same a* ice. 3ut !aul was not ma+ing any rules here. (od had not spoken to him about this matter2 and there was no lear ommand in the Bible> So in e ery situation, people shoul* pray that ;o* will gui*e them.

The effe t when one member of a family be omes a Christian

&$ Corinthians 5:$/7$0'
.n /Jra chapters ? an* 10, some 9ews ha* marrie* women who were not 9ews. 'he 9ews are ;o*>s special peopleB an* this was a ery serious matter for them. 'hey ha* chosen, on purpose, to marry into families that followe* false religions. 'heir actions were placing the future of their nation, an* its special relationship with ;o*, in *anger. /Jra, the priest, tol* them that they must divor%e those wi es. .n some ways, the situation in 4orinth seemed similar. 'here, 4hristian men ha* wi es who were not 4hristians. 0n* 4hristian women ha* hus-an*s who were not 4hristians. 'hey ha* marrie* -efore they -ecame 4hristians. $owe er, ;aul did not tell them to di-or e. $e thought that, if possi-le, they shoul* remain together. .t woul* -e easy to thin+ that the situation in 4orinth was the same as in the 3oo+ of /Jra. 3ut !aul coul* see that, really2 it was the opposite. .n 1 4orinthians D61A, he e@plains his reasons. .n the 3oo+ of /Jra, those relationships made the families unholy. ,hen the men marrie* those women, they were separating themsel es (an* their future families) from ;o*>s holy people. 'hey were -eha ing as if they *i* not -elong to ;o*. 3ut in 4orinth, the opposite was happening. %en an* women ha* -ecome 4hristiansB they had Aoined (od+s holy people. 'his ha* a powerful effe t on their husbands2 wi-es and hildren. 3ecause one mem-er of the family was now loyal to ;o*, the whole family ha* an opportunity to hear a-out ;o*. )f course, people nee* to trust ;o* themsel es if they want ;o* to sa e them. 3ut -ecause of the 4hristian mem-er of the family, ;o* was claiming the attention of e eryone in that home. 'hat is why !aul *escri-e* them as <holy+.

23(

!ords to en ourage Christians whose husbands or wi-es are not Christians

&$ Corinthians 5:$3'
!aul wrote these wor*s to encourage some 4hristians in 4orinth whose hus-an*s or wi es were not 4hristians. :ife was not easy for many 4hristians in that situation. %any of their hus-an*s an* wi es -elonge* to an e il, false religion. .t was perhaps *ifficult for those 4hristians to atten* the meetings at their church. 'hey ha* -ecome 4hristians since their marriageB their husbands or wi-es opposed their new beliefs. !erhaps those 4hristians felt Gealous of families where -oth the hus-an* an* wife were alrea*y 4hristians. They coul* help each other in their -eliefsB they coul* pray together (1 4orinthians 1A63E). !aul +new that each 4hristian>s life is *ifferent (1 4orinthians D61D). = Christian should not be Aealous of other people whose ir umstan es may seem better> .nstea*, each person shoul* wor+ for ;o* in their present situation. 'hat was true for the person whose hus-an* or wife was not a 4hristian, too. !erhaps ;o* has allowe* that person to -e in that situation in order to sa-e the husband or wife who does not belie-e> 0n* ;o* *esires to use that 4hristian mem-er of the family in this great wor+. .t is a won*erful honour that ;o* allows his people to wor+ for him. Through that Christian+s prayers2 words and a tions2 (od an a t to sa-e their husband or wife> !erhaps that 4hristian woul* prefer to -e in a better situation. 3ut nothing is better than to *o the wor+ that ;o* *esires us to *o.

= rule for e-eryone+s ir umstan es

&$ Corinthians 5:$5'
0s he wrote this chapter, !aul trie* not to ma+e too many rules. /ach person>s circumstances are *ifferentB each person must as+ ;o* to gui*e him. 3ut here was a rule that seeme* right in e ery circumstance6 ;eople should ser-e (od loyally whate-er their present ir umstan es may be> ,hen a person -ecomes a 4hristian, that person recei es new life in his spirit (9ohn 36E<D). $owe er, most of the circumstances in that person>s e@isting life *o not usually change. #or e@ample, that person may -e rich or poor. 'hey may -e marrie* or unmarrie*. 'hey still *o the same +in* of wor+B they still li e in the same place. / ery person *esires -etter circumstances. 0n* of course a 4hristian hopes an* prays for circumstances where he can ser e ;o* -etter. 9ames worrie* a-out some Christians /ho /ere trying to improve their lives. 'hey were mo ing to a *ifferent town in or*er to ma+e profits. 3ut they were not as+ing ;o* what he wante* them to *o. .nstea*, they were prou* -ecause of the success that they e@pecte* (9ames A613<1C). )ften /e desire things that ;o* *oes not want us to ha e. 3ut e en if we *esire goo* things, we may still not recei e them. )r, li+e 9o-, we must wait to recei e them (9ames E611). So in the meantime, we must ser e ;o* loyally in our present ir umstan es. )ur circumstances may change, an* then we will ha e to ser e ;o* in new circumstances. ;o* has permitte* this situation so that we can ser e him in it. $e will e en use our trou-les an* *ifficulties to teach us an* to help us ($e-rews 126E<11).

2$0

=d-i e for Christians about ir um ision

&$ Corinthians 5:$67$8'
Cir um ision is a custom that ;o* tol* 0-raham an* his family to carry out. Someone cuts a small piece of s+in from the se@ part of a man>s or -oy>s -o*y. #or 0-raham an* his family, that mar+ remin*e* them a-out their relationship with ;o*. .t remin*e* them that they must trust ;o*. 'he 9ews are the people who come from 0-raham>s family. 'hey still carry out circumcision to*ay. !eople from se eral other nations also carry out this custom. 3ut for the 9ews, the custom has spe ial meaning. .t remin*s them that their nation has a spe ial relationship with (od. 0n* it remin*s them a-out (od+s promises to =braham. 9esus an* the first 4hristians were all 9ews, so all the men ha* recei e* circumcision. 3ut then some people who were not %ews -ecame 4hristians. 'hey ha* not recei e* circumcision. 'his cause* an important *isagreement among 4hristians. You can rea* what happene* in 0cts 1E61<2?. Some people were arguing that, without circumcision, a man coul* not -e a proper 4hristian. Feally, those people wante* e ery 4hristian to o-ey all the rules that ;o* ga e to %oses for the 9ews. !aul sai* that, in fact, those people wante* to %ontrol the new 4hristians (;alatians 26A). 3ut (od wanted to lead his people not by rules2 but by his Spirit . ,hen the $oly Spirit gui*es someone, that person is o-eying all ;o*>s comman*s (;alatians E618<23). So it does not matter whether a 4hristian has recei e* circumcision or not. 0 person *oes not ha e to -e a 9ew in or*er to -ecome a 4hristian. 0n* a 9ew who -ecomes a 4hristian is still a 9ew. 'heir relationship with ;o* is be ause of %esus < not -ecause of circumcision.

=d-i e to Christian sla-es

&$ Corinthians 5:*97**'
%any people were sla-es at the time when !aul wrote this letter. :ife was often har* for themB many of them ha* cruel masters. Some sla es ha* -ecome 4hristians. !aul tol* them that they must ontinue to work for their masters. )f course, they coul* *o nothing elseB the law force* them to ser e their masters. $owe er, that fa t should not upset the sla-e who is a Christian. / en in that *ifficult situation, a 4hristian has the opportunity to ser e ;o*. 0n* in ;o*>s plans, that person>s wor+ for ;o* can -e as important as any other 4hristian>s wor+. ;o*>s opinion a-out a person matters much more than anyone else>s opinion a-out that person. / en when a 4hristian must wor+ as someone>s sla e, (od does not onsider that Christian a sla-e. 3y the *eath of 4hrist, ;o* ma*e that person free. So that person really is a free person in ;o*>s opinion (;alatians E61). .t is a great honour for a sla e if someone *eclares that sla e to -e free. 1t is an e-en greater honour when (od has de lared that person free> So, 4hristian sla es recei e special honour. 3ut 4hristians who *o not wor+ as sla es must remem-er to -e humble. 'hey may -e free people < -ut they -elong to ;o*. .t is -oth a *uty an* an honour to ser e ;o*. 'hat fact is a goo* reason why Christians should ne-er be proud. 'he greatest 4hristian must ser e other peopleB the most important 4hristian consi*ers himself a sla e (%ar+ 106A3<AA).

4o not allow other people to ontrol your life

&$ Corinthians 5:*.7*/'
'he life of a sla-e was *ifficult an* unpleasant. (o-o*y chose to -ecome a sla e.

2$1

$owe er, some 4hristians in 4orinth were choosing to -eha e li+e sla es. 0lthough they were free people, they were allowing other2 powerful people to ontrol their li-es. 'hose powerful people were not the church lea*ers at 4orinth. 4orinth>s church lea*ers were hum-le an* careful men who genuinely wante* to ser e ;o* well. #or e@ample, one of them was Stephanas, who tra elle* se eral hun*re* miles to get !aul>s a* ice (1 4orinthians 1C61E<18). 'hose church lea*ers were trying to help people, not to control them. 'hat is the right way for a 4hristian to -eha e. Some other people in Corinth were trying to ontrol the Christians , an* they were acting in a powerful manner. 'hey ha* set up opposing groups in the church (1 4orinthians 1612). 'hey pro-a-ly sai* that the $oly Spirit was gui*ing them (1 4orinthians 1A63D). 'hey spo+e in a prou* manner (1 4orinthians E6C). 'hey were e en using the Gu*ges to try to control people (1 4orinthians C61). 4hrist>s *eath was the price to ma+e his people free. ;o*>s people -elong to God. They do not belong to their hur h leaders or to anyone else who may try to ontrol them> 4hrist pai* the price, so they shoul* ser e 4hrist alone (1 4orinthians D622). (o-o*y can ser e two masters (%atthew C62A). ,hen a person -egins his relationship with ;o*, ;o* ma+es that person free. 0n* that is how that person shoul* remain.

Cir umstan es where it is not wise to marry

&$ Corinthians 5:*07*6'
'he 3i-le is ;o*>s wor* an* it is perfect. 3ut Christian leaders annot usually gi-e ad-i e that is orre t in e-ery situation. 'hey must a* ise 4hristians how to li e at the present time an* in their present %ir%!mstan%es. So li+e !aul, they must -e careful to distinguish -etween ;o*>s wor* an* their own opinions. )f course !aul appro e* of marriage. ;o* esta-lishe* marriage as the proper relationship -etween an* hus-an* an* wife, so of course it is goo*. 3ut there an be ir umstan es where it is not wise to marry. !aul -elie e* that such circumstances then e@iste* in 4orinth. 'he trou-les that alrea*y affecte* 4hristians elsewhere woul* soon affect the 4hristians in 4orinth, too. 'heir enemies woul* cruelly attac+ them. 'he go ernment woul* oppose them. %any of them woul* lose their Go-s, their homes an* their possessions. Some of them woul* ha e to *ie -ecause of their relationship with 4hrist. ,hen people>s li es may -e short, they shoul* not normally accept more responsi-ilities. 'hey shoul* concentrate on the things that really matter to them. #or a 4hristian, nothing shoul* matter more than his relationship with 4hrist. ?arried people ha-e serious and important responsibilities towards their husbands or wi-es> .t woul* -e *ifficult to loo+ after a hus-an* or wife *uring the trou-les that woul* soon happen. .n other circumstances, !aul woul* ha e gi en *ifferent a* ice. 3ut he would still ha-e insisted that marriage is a serious matter> !eople must thin+ ery carefully a-out their li es, their relationship with ;o*, an* their new responsi-ilities -efore they *eci*e to marry.

Christians do not belong permanently in this world

&$ Corinthians 5:*87.$'
Sometimes, ;o* acts in an especially powerful manner an* many people -ecome 4hristians. ;o*>s people -ecome strong, -ut their enemies -ecome acti e. 'hat happene* at the time when the first 4hristian churches -egan. .t was happening in 4orinth at the time when !aul wrote this letter. .t has happene* at many times an* in many places since then. ;o*>s actions are e i*ence that the state of this worl* is only temporary. !i ked people will not always rule the world> 'hat is why they fight so fiercely against ;o* an* his people. 0s ;o* sa es people, he is esta-lishing his rule.

2$2

Christians must remember that they do not belong permanently in this world> ;o* is preparing a permanent home for them in the future worl*, where his rule will -e a-solute (Fe elation chapters 21 an* 22). So 4hristians must not care too much a-out the things that they ha e in this present worl*. )f course 4hristians shoul* lo e their hus-an*s an* wi es now. 3ut they must lo e ;o* more (:u+e 1862?<30). )f course e ents in this worl* will sometimes ma+e them sa*, an* sometimes happy. 3ut real happiness is for the person who is ready for (od+s rule in the future worl* (%atthew E61<12). )f course 4hristians may own possessions in this worl*. 3ut the possessions that they really desire belong to the future world. 'hose are the things that are really permanent. (othing can e er *estroy them (%atthew C61?< 20).

The benefits of an unmarried life for a Christian

&$ Corinthians 5:.*7.0'
0t e ery we**ing, church lea*ers e@plain the -enefits of marrie* life. 'his passage interests us -ecause, here, !aul must show the benefits of an unmarried life for a 4hristian. !aul, who was himself unmarrie*, ha* a* ise* unmarrie* 4hristians in 4orinth not to marry. $owe er, !aul was not ma+ing a rule for anyone to follow. $e a* ise* that -ecause of the present circumstances in 4orinth. .t was a *ifficult time for people to marry an* to start families. 'o encourage those unmarrie* 4hristians, ;aul e,plained how they were benefiting from their unmarried state> 0s unmarrie* people, they ould gi-e themsel-es ompletely to work for (od. 0 marrie* man must care a-out his wife an* his family. 'hey ha e a right to his time an* energy. .n the same manner, a marrie* woman must loo+ after her hus-an* an* their chil*ren. She cannot *o whate er she wants to *o for ;o*. 0 hus-an* an* wife must ser e ;o* in the manner that their present circumstances allow. !aul e en ha* to gi e them special instructions in case they wante* to spen* a few *ays in prayer (1 4orinthians D6E). But unmarried people are free to hoose how they will spend their time2 money and energy> 'hey often ha e many less responsibilities at home than marrie* people *o. 'he result is that, often2 unmarried people an ser-e (od better. 4ertainly, they will ser e ;o* -etter as unmarrie* people than if they chose to marry unwisely.

= situation where it is right to marry

&$ Corinthians 5:.37.6'
.n 1 4orinthians chapter D, !aul answers the Iuestion6 <1s it good for Christians to marryB+ $is reply gi es se-eral reasons why it may -e -etter for a 4hristian to remain unmarrie*. 0n unmarrie* 4hristian often has better opport!nities to ser e ;o* (1 4orinthians D632<3A). ,hen people ha e diffi%!lt tro!bles in their li es, it may -e unwise to marry (1 4orinthians D62C). 4ertainly, no-o*y shoul* marry without proper thought a-out the serio!s responsibilities that marriage -rings (1 4orinthians D6A). $ere in 1 4orinthians D63C, !aul e@plains a situation where it is right and proper to marry. 'his man gen!inely loves a young woman an* he /ishes to behave in an hono!rable manner towar*s her. $e is not marrying for selfish reasons. She is the right age to marryB an* he /ants to do the right thing. !aul contrasts that man with another man in 1 4orinthians D63D. 3oth men are -eha ing in a mat!re mannerB -oth men ha e %ontrol over their o/n emotions. 'he first man chose to marry -ecause of his lo e for a woman. 'he secon* man chose not to marry so that -oth he an* the woman coul* ser e ;o* -etter (1 4orinthians D632<3A).

2$3

Both men made de isions that were right and good. ;o* appro es of them -oth. $owe er, the person /ho %hooses to give all his time and energy to God ma$es the best de%ision3 'hese e@amples refer to the marriage ustoms that people used to follow in Corinth . %en were not free to choose whom they woul* marry. .nstea*, families arrange* for a -oy to -ecome engage* to a girl when they were -oth ery young. ,hen he grew ol*er, the -oy coul* choose when to marry. / en where those customs are unfamiliar, we can still learn from !aul>s a* ice.

=d-i e to married women and widows

&$ Corinthians 5:.87/9'
$ere is the -eginning of something that -ecame, for !aul, a ery important i*ea. = widow may -e wea+ an* poor, -ut she can -ecome strong in her relationship with ;o*. She may -e too wea+ to *o most Go-s, -ut there was important work for her to do in the hur h. $owe er, !aul -egan with instru tions for married women. 0 marrie* woman must remain loyal to her hus-an* while he is ali e. She shoul* not lea e him to marry another man. $owe er, if he *ies -efore her, she is free to marry again. = Christian woman should marry a Christian man> 'he wi*ow shoul* choose someone who is =in the :or*>. .n other wor*s, her new hus-an* shoul* -e a 4hristian as she is. 'hey shoul* -oth ha e the same +in* of relationship with ;o*. 0s they ser e ;o* together, they will -oth -ecome stronger in their relationship with him. 'hose instructions for marrie* women are comman*s that ;o* has gi en in the 3i-le. 3ut in 1 4orinthians D6A0, ;aul adds his own opinion about a widow . $e -elie es that it woul* -e -etter for her not to marry again. $e says that she woul* -e =happier> without a hus-an*. Feally, he is referring -ac+ to his wor*s in 1 4orinthians D632<3A. $e means that the widow an ser-e (od better without a husband. .f she has a hus-an*, she must gi e her time an* energy to him. 3ut without a hus-an*, she can gi e all her time an* energy to ;o*>s wor+. ,e can see how this i*ea *e elope* in $ Timothy 0:.7$3. 'he churches pro i*e* for ol*er wi*ows, if they ha* no families to loo+ after them. 0n* those wi*ows ga e all their time for prayer, goo* wor+s, an* to teach younger women.

$ Corinthians hapter 6
Knowledge and its dangers
&$ Corinthians 6:$7.'
=no/ledge can -e a *angerous thing. .n other wor*s, it is possi-le to +now something, -ut to use that information unwisely. #or a 4hristian, it is unwise to use +nowle*ge in a way that hurts someone else. !aul was replying to a series of Iuestions from the church lea*ers at 4orinth. 'heir first Iuestion was a-out marriageB this secon* Iuestion is a-out meat. 'he Iuestion was6 <Should Christians eat meat that someone has offered to a false godB+ 'hese Iuestions were causing serious arguments among 4hristians at 4orinth. .t was common then for people to ta+e their animals to a priest of their religion. 'he priest woul* +ill the animal in a special ceremony an* he woul* ta+e some of the meat. $e woul* return the rest of the meat to the person who -rought the animal. Some 4hristians -elie e* that they coul* eat that meat. 0lthough the priest ha* offere* it to a false go*, they ga e than+s to the real ;o* for it. 'hey *i* not eat the meat in or*er to gi e honour to the false go*. .nstea*, they accepte* the meat as something that ;o* ha* pro i*e* for them.

2$$

'hat was their $no/ledge, an* it was right. 3ut those Christians did not realise how seriously they were offending other people> 'hose other people were wea+er in their relationship with 4hrist. 0nyone who ate that meat seeme* to -e gi ing honour to the false go*. 'he result was an impression that no-o*y coul* ser e the real ;o* properly. !aul tol* those 4hristians that lo-e was mu h better than knowledge. 'heir +nowle*ge was spoiling other people>s relationships with ;o*. 3ut they woul* help those other people if, instea*, they acte* in lo e (1 4orinthians chapter 13).

=bout idols and the real (od

&$ Corinthians 6:/73'
0n i*ol is the image of a false go*, which people ma+e out of woo*, stone, or precious metals. 3ut their i*ol is not the real ;o*. There is only one real (od2 who reated the hea-ens and the earth> 'heir i*ol ma*e nothing < in fact, people ma*e it. .t can *o nothing to help the people who pray to it. .t *eser es no honour. .t has no right to -e calle* anyone>s go* or master. Christians ser-e the only real (od2 and he is one (od> !aul uses similar wor*s to *escri-e -oth ;o* the #ather an* 9esus 4hrist. 'hey are not separate ;o*s -ut one (odB !aul repeats the wor* <one+. /ach time, !aul mentions first God1s relationship to all things, an* then his spe%ial relationship /ith his people. / erything e@ists -ecause of ;o* the #ather an* -y means of 9esus 4hrist. ,e, ;o*>s people, li e in a close relationship with ;o* the #ather -ecause of 9esus 4hrist So there is only one ;o* who is the master of all things. 3ut of course, there are other powerful spirits e en as there are other powerful people on earth. 1t is those spirits whom people all their <gods+ and their <masters+> 0n e il spirit *eser es no honour. .t is wrong e en to ta+e the honour that ;o* *eser es an* to gi e it to a goo* spirit (Fe elation 2268<?). Only the real (od has the right to be alled <(od+> =nd we know him only through %esus Christ>

Can food spoil someone+s relationship with (odB

&$ Corinthians 6:576'
.n many religions, people offer foo* to their go*s. ?any of the Christians at Corinth had formerly belonged to su h religions. 0t that time, they -elie e* that it was an important part of their religion to eat that foo*. 'he foo* ga e them a relationship with that false go*. (ow that they were 4hristians, they ser e* only the one real ;o*. So they *i* not want to ha e any connection with a false go*. #or that reason, they refused to eat any food that someone had offered to a false god> 'hey were careful to a oi* that foo*. 'hose 4hristians were right to be %aref!l. 0 4hristian shoul* a oi* any -eha iour that may offen* ;o*. 'hat 4hristian>s relationship with ;o* matters more than anything in that person>s life. $owe er, those 4hristians ha* a /rong idea abo!t that food. ,hen 4hristians eat any foo* they shoul* gi e ;o* than+s for it. 'hey accept that foo* as something that ;o* has pro i*e* for them. Wrong tho!ghts, /ords or a%tions can spoil a 4hristian>s relationship with ;o*. 3ut food annot ha-e that effe t (%ar+ D618<23). 3ecause of that fact, some other Christians belie-ed that they ould eat any food. 'hey were e en eating foo* that other people ha* offere* to false go*s. 'heir -eha iour offended the 4hristians who refuse* that foo*. !aul tol* the 4hristians, that, in su h ir umstan es2 they must not eat that food (1 4orinthians 8611<13). 'hey shoul* show lo-e towar*s other 4hristians. 'hey must not *o anything that woul* upset another person>s trust in 4hrist (%ar+ ?6A2).

2$%

!hen one person+s rights ause trouble for someone else

&$ Corinthians 6:87$9'
!eople to*ay care ery much a-out their rights. .t seems that many of the first 4hristians ha* the same attitu*e. 4hrist ha* ma*e them free, they sai*. 'hey ha* a right to eat whate er they wishe*. 'hey coul* e en eat foo* after someone ha* offere* it to a false go*. .t was wrong to gi e honour to a false go*B -ut they were not gi ing any honour to that go*. 'hey were only eating the foo*, an* they ha* the right to *o that. 'he pro-lem is that one person+s rights an ause serious trouble for another person. 0 4hristian shoul* not -eha e in such a manner. 4hristians must show lo e to other people. 'hey shoul* not insist on their rights if other people will suffer as a result. 'hat was happening among the 4hristians in 4orinth. Some 4hristians were eating meat that other people ha* offere* to false go*s. 'hose 4hristians were not gi ing honour to false go*s, so it was not wrong for them to eat that meat. $owe er, other 4hristians saw what they *i*. 'hose other 4hristians ha* formerly ser e* false go*s, an* they were wea+ in their relationship with ;o*. .f those wea+er 4hristians ate that meat, they woul* fin* it har* not to gi e honour to the false go*s. 'hey ha* not eaten such meals since they ser e* the false go*s. .t was clear that they must not *o it again. So Christians annot always do the things that they ha-e a right to do> .t is more important that they shoul* show lo e, -oth towar*s ;o* an* towar*s other people.

#ow to deal with someone whom you do not like

&$ Corinthians 6:$$'
4hristians often as+ how to *eal with a person whom they *o not li+e. )f course, they alrea*y +now how ;o* wants them to *eal with that person. (od wants them to show lo-e to that person> 3ut e ery feeling in their -o*ies seems to urge them to a oi* that person. So it -ecomes har* to o-ey ;o* an* to o ercome those wrong feelings. .n 1 4orinthians 8611, we can see how !aul *ealt with such feelings. #e thought about people in a way that en ouraged him to show lo-e> #irstly, he use* wor*s that emphasise* the relationship between people. $ere, the wor* is <brother+. 3rothers an* sisters ha e a *uty to loo+ after each other. !aul use* the wor* =-rother> here -ecause he was writing a-out another 4hristians. 0ll 4hristians are -rothers an* sisters of each other -ecause ;o* consi*ers them his chil*ren. 'hey all -elong to ;o*>s family. $owe er, 4hristians also ha e a *uty to show lo e towar*s people who are not 4hristians. .n :u+e 1062D, 9esus chose the wor* <neighbour+ when he mentione* this *uty. $e then tol* a story to show that he e en consi*ere* foreigners to -e =neigh-ours> (:u+e 1062?<3D). Secon*ly, !aul urge* 4hristians to remember Christ+s lo-e for the person whom they may *isli+e. 4hrist *ie* for that person, so that the person coul* ha e a right relationship with ;o*. 'hat is the greatest lo e that anyone coul* e er show (9ohn 1E613). 3ecause ;o* lo e* so much, we shoul* also show lo e.

#ow stronger Christians should deal with weaker Christians

&$ Corinthians 6:$*7$.'
.n 4orinth, 4hristians were arguing a-out foo*. .t seems as if ;aul ould hardly belie-e it. !aul himself woul* refuse e er to eat meat if, -y that means, he coul* help another person to trust ;o*.

2$&

'he particular argument in 4orinth was about meat that people had offered to false gods. Some 4hristians, who ha* a strong relationship with ;o*, chose to eat that meat. 'hey ga e ;o* than+s for itB they were not gi ing honour to false go*s. )ther 4hristians, whose relationship with ;o* was wea+er, were trying to a oi* that meat. 'hey were afrai* of the meat -ecause of the power that false religions formerly ha* o er their li es. 'hose meals might tempt them to Goin those e il religions again. 'he stronger 4hristians sai* that ;o*>s $oly Spirit was gui*ing them. 3ut if the #oly Spirit really was guiding them2 they would are about the weaker Christians> 'he $oly Spirit ne er gui*es anyone to *o wrong things. 'heir actions were wrong, -ecause they were tempting other people to *o e il things. 'hey were not Gust wrong against the wea+er 4hristiansB they were wrong against Christ. $e lo e* them so much that he *ie* to sa e them (1 4orinthians 8611). 9esus ga e similar a* ice in %ar+ ?6A2. Christians must be -ery areful not to do anything that may spoil someone else+s relationship with (od> 'hat is especially important when stronger 4hristians are *ealing with wea+er 4hristians.

$ Corinthians hapter 8
;aul2 the apostle to Corinth
&$ Corinthians 8:$7*'
0fter ;aul left 4orinth, the 4hristians there -egan to argue a-out him. %any of them -ecame 4hristians later, so they ha* not +nown !aul. .t seeme* *ifficult for them to accept !aul>s authority. 'hey felt that a genuine apostle shoul* -e impressi e. $e shoul* *eman* his rights. 3ut !aul ha* -eha e* in a hum-le manner. $e care* a-out other people more than he care* a-out himself. 'he wor* <apostle+ originally meant someone whom an important person ha* sent to carry out an important tas+. .n the 3i-le, it means someone whom (od has sent to *eclare his goo* news. .t mattere* ery much to the 4hristians in 4orinth whether ;o* was gui*ing someone -y his $oly Spirit. 0ll the 4hristians in 4orinth wante* to -e people whom the $oly Spirit le*. 3ut they *i* not really un*erstan* what that means. !aul sai* that they shoul* learn from the li es of 0pollos an* !aul himself (1 4orinthians A6C). 'hat is, they shoul* learn from their humble beha-iour an* their desire to help other people. 'hey (!aul an* 0pollos) were the men whom ;o* ha* sent as apostles to esta-lish the church in 4orinth (1 4orinthians 36E<10). !aul *i* not preten* that ;o* ha* sent him as an apostle to all people (;alatians 26D<8). 0n* !aul ha* not +nown 4hrist *uring his life on earth. 3ut ;aul insisted that Christ had sent him, li+e the other apostles, to *eclare ;o*>s message. (See %ar+ 3613<1?, 0cts 2261D<21 an* 1 4orinthians 1E68). 'he 3oo+ of 0cts often shows that the $oly Spirit gui*e* !aul (0cts 1362B 0cts 1C6C<10B 0cts 21610< 1A). ;o*>s wor+ in 4orinth was also clear e i*ence that ;o* ha* sent !aul there.

;aul+s answer to Christians who a

&$ Corinthians 8:.73'

used him

!aul also refers to these 4hristians who were accusing him in 1 4orinthians A63. They were probably saying that ;aul was not allowing the #oly Spirit to guide his life> If the Holy pirit /as leading him, then (a!l /o!ld really be free3 Then (a!l /o!ld not %are abo!t anything that other people tho!ght3 He /o!ld not a%t in a different manner be%a!se of his love for people &see > Corinthians ?:>@'3 'hat was their opinion.

2$'

!aul replie* that (od had made him free. $e ha* the right to *o what any other 4hristian lea*er was *oing. $e too ha* the right to recei e proper wages an* to li e in a comforta-le manner. $owe er, !aul chose not to *eman* those rights so that he coul* lea* more people into a relationship with 4hrist (1 4orinthians ?61E<18). 'hese erses tell us many *etails a-out the first 4hristian lea*ers. !eter (4ephas) was marrie* (see also %ar+ 1630). )ther important 4hristian lea*ers ha* marrie*B they inclu*e* 9esus> natural -rothers, 9ames an* 9u*e. !aul will gi e another interesting *etail a-out 9ames in 1 4orinthians 1E6D. !aul a**s that he and Barnabas worked to earn their money. 'hey *i* not want to accept money from the new 4hristians when they entere* a city to *eclare ;o*>s goo* news. !aul ha* separate* from 3arna-as -ecause of an argument -efore !aul went to 4orinth (0cts 1E63?). 3ut !aul still appro es of 3arna-as here. 4learly, they *i* not allow their *isagreement to spoil their frien*ship. Other Christian leaders did not do the same things as ;aul did> !erhaps they were marrie*, or they accepte* wages from the 4hristians. 'hese things were not wrong to *o. $owe er, all the Christian leaders a epted troubles and diffi ulties be ause of their work for (od. 0lthough they were free, li+e !aul, they ared about other people. 0n* the #oly Spirit was guiding them.

= Christian leader+s right to re ei-e wages

&$ Corinthians 8:57$*'
0 4hristian lea*er has the right to re ei-e his wages from the 4hristians whom he ser es. $e also has the right to refuse any payment from them. $e is free to *o whiche er the #oly Spirit gui*es him to *o. ;o* ga e his law to teach his people. .ts rules contain lessons that are important for us to*ay. )ne rule is a-out the strong animal that farmers use* to prepare their grain for the store ("euteronomy 2E6A). 'he rule says that the farmer m!st not %over the animal1s mo!th. .ts wor+ is har* an* it may want to eat some of the grain. 'he farmer must allow that. 'hat rule is not Gust a-out animals. .t is really a lesson abo!t people. .f an animal *eser es foo* for its efforts, then clearly a wor+man *eser es his wages. .t is wrong to refuse to ma+e the proper payment for the wor+ that someone has *one. 'hat is the real meaning of the rule. !hate-er task a person may arry out2 he should re ei-e his wages> 'hat too is a lesson for us. / en as there is wor+ for us all to *o, so ;o* pro i*es the har est for us all to enGoy. $e wants e eryone to +now Goy an* satisfaction -ecause of the won*erful things that he pro i*es. So of course goo* church lea*ers shoul* -e a-le to -enefit from the wor+ that they *o. 'heir real wor+ is in matters that ha e a relationship to people>s spirits. 3ut although that wor+ *oes not really -elong to this worl*, they still nee* to earn something in this worl*. .n fact, they deser-e their wages e en more than other people *o. )ther people>s wor+ cannot last (/cclesiastes 261D<1?). 3ut the wor+ that ;o* is carrying out -y means of church lea*ers will last always (1 4orinthians 3610<1E).

!ages for the person who de lares (od+s good news

&$ Corinthians 8:$.7$/'
0t the temple (;o*>s house) in 9erusalem, (od told the priests to eat some of the food that people offered to him. !aul pre iously *iscusse* similar arrangements at the temples of false go*s (1 4orinthians chapter 8), -ut here he refers to the real ;o*>s temple. You can rea* ;o*>s rules for his priests in :e iticus C61A to D63C. #or ;o*>s priests, there was -oth a right and a duty to eat that foo*, as :e iticus 1061C<20 shows.

2$8

'hat was -ecause the foo* was e i*ence of the relationship -etween ;o*, his priests an* his people. 'he priests ate the foo* as e i*ence that ;o* ha* accepte* his people>s gifts. ;o* wante* his priests to recei e that foo* -ecause he wante* to pro i*e for them. 'here was foo* not Gust for the priests, -ut also for their families (:e iticus 22610<13). So ;o* rewar*e* the priests for the wor+ that they *i* for him. (ow, of course, there is no temple an* all 4hristians ser e ;o* as priests (1 !eter 26?). 3ut still (od rewards people for their work for him> 0s he *i* -efore, ;o* uses the gifts of his people to *o that. #e has made it possible for people who de lare his good news to re ei-e their wages from it> 'hat -rings Goy -oth to the gi er an* to the person who recei es the gift. 'he gi er sees that ;o* has accepte* his gift. 0n* he +nows that ;o* is using it to *eclare his goo* news. 'he person who recei es it can -e gla* with him. #or that person, the gift shows that ;o* is pro i*ing for him. 0n* therefore, they -oth can gi e than+s to ;o*, together.

!hy ;aul refused gifts

&$ Corinthians 8:$07$6'
!aul *i* not always refuse gifts from the 4hristians, as !hilippians A61E<18 shows. $owe er, he did not want to re ei-e personal gifts when he was establishing a new hur h . $e *i* not want the people to hear any appeal from him apart from ;o*>s message (1 4orinthians ?612). $e *i* not want them to thin+ that he Gust wante* money. ;o*>s message was too important for !aul to *eclare anything else. ;o* ha* gi en !aul the right to recei e his wages from the new 4hristians (1 4orinthians ?61A). But (od had also made ;aul strong enough to do physi al work . So !aul ma*e tents to earn money for himself an* his companions. ,hen the new 4hristians wante* to gi e, !aul collecte* the money to help poor Christians in 9u*ea (1 4orinthians 1C61<A). %any people who wor+ in the churches care too much a-out money. .f they *i* not recei e payment, they woul* not want to *o their wor+. 'he only rewar* that they want is their money. !aul +new a-out a reward that is mu h better than money. .t was that he coul* *eclare ;o*>s goo* news freely, without a price (.saiah EE61<3B Fe elation 2261D). !aul *i* not want to -e li+e someone who was Gust carrying out his *uties. .t is an hono!r to -e a-le to *eclare ;o*>s message. .t is an hono!r to *o ;o*>s wor+. .t is an hono!r to see how ;o* changes people>s li es -y means of his goo* news. 3ecause !aul wante* that rewar*, he chose not to claim his rights.

!hy ;aul did not laim his rights

&$ Corinthians 8:$8'
'he 4hristians in 4orinth were complaining that !aul was not acting li+e a free person. 'hey -elie e* that they shoul* ta+e a* antage of all their rights as 4hristians. 3ut !aul *i* not *o that, so they consi*ere* it har* to respect his authority. #or e@ample, they claime* a right to eat any food, e en foo* that people ha* offere* to a false go*. ;aul agreed that they ha* that right. $owe er, he refused to *o it. $e *i* not want anyone to imagine that he was gi ing honour to a false go* (1 4orinthians chapter 8). 'hey also claime* that their church lea*ers ha* the right to re%eive /ages. ;aul agreed, -ut he refused to accept the money (1 4orinthians ?6C<18)H (ow !aul e@plains the reason for his attitu*es, which seeme* so strange to them. $e *i* such things -ecause he wanted to bring more people into a relationship with Christ. .f any of !aul>s rights ma*e it more *ifficult for someone to trust 4hrist, then !aul woul* not claim that right.

2$(

!aul was only *oing what 9esus ha* sai* in %ar+ 106A3<AA. 0 4hristian lea*er shoul* not -eha e li+e a ruler or a master, -ut like a ser-ant. .n or*er to o-ey 4hrist, he must e en wor+ like the sla-e of all. 'hat *oes not mean that he must o-ey e eryone>s or*ers. $e o-eys ;o* < -ut he wor+s for the -enefit of e eryone. )nly a free person has the right to -ecome li+e a sla e. That was the right that ;aul wanted to laim> $e woul* ser e all people as he -rought ;o*>s goo* news to them.

;aul+s work among the %ews

&$ Corinthians 8:*9'
'he 9ews are ;o*>s special people, who come from the family of 0-raham, .saac an* 9aco-. !aul -elonge* to their nation, as *i* 9esus. .n each town or city that !aul isite*, he first de lared (od+s good news to the %ews. $e urge* them to trust ;o* to sa e them -y means of 4hrist>s *eath. ;o* wante* to use them to *eclare his message to people from other nations. !aul was areful not to offend the %ews -y his -eha iour. $e respecte* their laws an* customs. $e trie* to li e as they *i*. $e only acte* *ifferently from them if that was necessary in or*er to o-ey 4hrist. ;aul lo-ed the laws that ;o* ha* gi en to the 9ews. $e trie* to show them how, -y those laws, ;o* was teaching them to trust 4hrist. 'he 9ews ha* a**e* many rules an* tra*itions to those laws. !aul coul* not appro e of many of those rules an* tra*itions. $owe er, he still respe ted the people who were sincerely trying to ser e ;o* -y means of those rules an* tra*itions. $e use* ;o*>s law to teach them, so that they coul* ser e ;o* in a -etter manner. !aul +new that ;o* ha* ma*e him free. = Christian has (od+s Spirit to guide him instead of the law (;alatians E618). 0 person>s life pleases ;o* when the $oly Spirit gui*es that person (;alatians E622<23). Such a person is free, -ut he should not use his freedom to please himself. :i+e !aul, he shoul* use his free*om to ser e other people on -ehalf of ;o* (;alatians E613<1A).

;aul+s work among people who were not %ews

&$ Corinthians 8:*$'
!aul wor+e* har* to -ring people into a right relationship with ;o*. #e did not want to offend anyone, unless ;o*>s message itself offen*e* that person. !aul often wor+e* among people who were not 9ews. .n other wor*s, unli+e !aul, those people *i* not -elong to the nation that recei e* ;o*>s law -y means of %oses. )ther 9ews separated themselves from people who were not 9ews. 3ut ;aul did not do that. $e respecte* e eryone, whether they +new ;o*>s law or not. $e wante* e eryone to in ite ;o* into their li es. !aul was an,ious not to ause any unne essary diffi ulty for the person who truste* 4hrist. Such a person shoul* not try to follow the laws that the 9ews followe*. !aul persua*e* the other 4hristian lea*ers that this is correct (;alatians chapter 2). 'he 9ews accepte* !aul as a 9ew (1 4orinthians ?620). 0n* people from other nations which *i* not +now ;o*>s law, accepte* !aul too. #e worked among them as if he were one of them> 3ut !aul ne er forgot his *uties to ;o*. $e always remem-ere* that he must o-ey 4hrist. 0n* 4hrist>s law was that he must lo-e other people (;alatians C62B 9ohn 1E612). 'hat was why !aul acte* in this manner. $e wante* to show ;o*>s lo e to people who were not 9ews. .n the same manner, he followe* the law in or*er to show ;o*>s lo e to the 9ews. #is onstant desire was that (od would sa-e people>

2%0

#ow ;aul dealt with people+s weakness

&$ Corinthians 8:**7*.'
,hen people recei e a message from ;o*, they shoul* o-ey it at once. 'he person who -rings that message may -elong to their nation, or not. $e may follow their laws an* customs, or not. 'hese things shoul* not matter to the peopleB they must o-ey ;o*. $owe er, the reality is that people *o care a-out these things, -ecause of their weakness. !eople also *o many other foolish and wrong things -ecause of wea+ness. :i+e 4ain, they are 5ealo!s of the person whom ;o* appro es of (;enesis A6A<E). :i+e 9oseph>s -rothers, they hate the person who recei es ;o*>s message (;enesis 3D6E<8). :i+e 9onah, they disli$e the message that ;o* has gi en (9onah chapter A). ,e e en see this wea+ness in people>s attitu*e towar*s ;o*>s law. 'hey may o-ey the law although they are unwilling to ser e ;o* (:u+e 1163?<E2). 3ut ;o*>s law has no purpose when people refuse to ser e ;o*. ;aul understood this human weakness. $e +new that it comes from a person1s desire to please himself3 .t -ecomes ery clear when a person allows his emotions to control his *ecisions, attitu*es or -eha iour. )f course !aul was not *oing that. .nstea*, he re ognised people+s weaknesses. $e coul* help those people, -ecause he too ha* felt such feelings. .n fact, for many years, he ha* -eha e* li+e that (;alatians 1613<1A). 3ut now he wante* to sa e people from it. So !aul *eclare* ;o*>s message to e eryone. $e li e* hum-ly among them. $e ser e* them in e ery +in* of way. $e *i* not consi*er himself greater than them. #e urged them to trust (od as he himself had done> 0n* the result woul* -e that, together, he an* they woul* share ;o*>s goo*ness.

!hy Christians should not follow their feelings

&$ Corinthians 8:*/7*5'
:i+e !aul, the 4hristians in 4orinth -elie e* that ;o* ha* ma*e them free. 3ut they *isagree* a-out the purpose of that freedom. %any of those 4hristians wante* to -e free so that they ould enAoy themsel-es more. .n their opinion, free*om allowe* them to *o whate er they wante*. $owe er, !aul wante* to -e free so that he ould ser-e (od2 and other people2 better. $e *i* not want his emotions and feelings to control his life. .nstea*, he ha* to *eal se erely with his own wrong feelings. 'hose 4hristians complaine* that !aul was -eha ing li+e a sla e. !aul coul* agree with thatB as a free Christian2 he was the sla-e of Christ (1 4orinthians D622). .n fact, as 4hrist comman*e*, !aul ma*e himself the sla e of all (%ar+ 106AAB 1 4orinthians ?61?). 'hat is, he wor+e* constantly for the -enefit of other people. 3ut his or*ers came not from them, -ut from 4hrist. !aul sai* that 4hristians must -eha e li$e r!nners in a ra%e. .f they *esire success, runners cannot allow their emotions to control their li es. 'hey cannot *o whate er they want. 'hey cannot eat whate er foo* they *esire. 'hey cannot rela@ whene er they please. 'hey must learn self< *iscipline an* self<control. 'he rewar* for all that effort lasts only for a short time. But Christians desire a reward that lasts for all time> 'hey *o not earn their relationship with ;o* -y their efforts (Fomans A61<8)B it is (od+s gift -ecause of 4hrist>s *eath. 3ut they can spoil that relationship if they follow /rong desires and /rong emotions (1 4orinthians 106C<12). ;o* will not -e please* with them if they allow such things to rule their li es.

2%1

$ Corinthians hapter $9
= lesson about selfish attitudes
&$ Corinthians $9:$7*'
$ere, !aul -egins a lesson a-out the people whom %oses le*. 'hose people ha* -een sla es in /gypt, -ut ;o* ma*e them free. $owe er, as free people, they *i* not ser e ;o*. 'hey ser e* their own wrong desires an* wrong emotions. .n other wor*s, they did whate-er they wanted to do> 'he result was that ;o* was not please* with them. 0lmost all of them *ie* in the *esert. 'hey ne er entere* the country that ;o* ha* promise* to their nation. !aul coul* see that many 4hristians were starting to ha e the same wrong attitu*es. ;o* ha* ma*e them free, -ut they care* only to please themsel es. 'hey *i* not really want to ser e ;o* or to show his lo e to other people. !aul ha* to warn them that (od would not be pleased with their selfish beha-iour. .t was a har* lesson for those 4hristians. 'hey thought that their li es *i* please ;o*. $e ha* sa e* them when they -egan their relationship with him. $e was present in their li es -y his $oly Spirit. 'hey ha* gone through the ceremony calle* -aptism to show that they ha* a new life with 4hrist. $owe er, the people whom %oses le* ha* similar e@periences. .n fact, their e@periences ha* -een a%t!al, physi%al e@periences. 'hey really were sla es whom ;o* ha* ma*e free. 'hey really *i* pass -etween the waters of the Fe* Sea. ;o* really was present with them in a clou* as they tra elle* through the *esert calle* Sinai. 4learly, ;o* can -e angry e en with people who ha e recei e* his free*om. 'he fact that he is present in their li es ma+es their wrong, selfish attitu*es e en more serious.

(od pro-ides2 but his people must be loyal to him

&$ Corinthians $9:.7/'
(othing mattere* more to the first 4hristians than the wor+ of the Holy pirit in their li es. 'he Holy pirit was the e i*ence that they really *i* ha e a relationship with ;o*. .n fact, -y means of the Holy pirit, ;o* was actually present in their li es. Their life2 strength and freedom ame from him> 3ecause of that, many 4hristians consi*ere* themsel es free to *o whate er they wante*. 'hey were the people who ha* the right to eat an* to *rin+ as the people of ;o* (1 4orinthians 1061C< 1D). So they -elie e* that they ha* the right to please themsel es. 'hey e en claime* the right to eat foo* that someone ha* offere* to a false go* (1 4orinthians 8610). !aul remin*e* those 4hristians a-out a pre ious group of people who ha* -eha e* li+e that. The people whom ?oses led ha* recei e* their free*om from ;o*. 'he $oly Spirit was wor+ing in their li es also. #or A0 years, their entire nation li e* in the *esert, where there was har*ly any foo* or water. 3ut ;o* pro i*e* their foo* < not -y natural means, -ut by the power of his #oly Spirit (/@o*us chapter 1C). 0lso, the $oly Spirit ga e them water, e en when it ha* to come from a roc+ (/@o*us 1D61<D). So, in a ery clear manner, their life2 strength and freedom ame from the #oly Spirit> #owe-er2 those people desired to do e-il things2 and they refused to obey (od> !aul will e@plain the results in 1 4orinthians 106D<10. 'hey suffere* greatly -ecause of their e il attitu*es. .t seems that the first 4hristian lea*ers often ha* to warn a-out such attitu*es. 'here is another similar passage in $e-rews 36D<1?.

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!hen most people are not loyal to (od

&$ Corinthians $9:0'
'he passage is a-out the people whom %oses le* out of /gypt. ;o* was not please* with <most+ of them. 'hat is, the maGority. !aul chooses his wor* carefully, although, from the facts, we might not e@pect !aul to use that wor*. (um-ers 2632 tells us that more than C00,000 a*ult men left /gypt. 0mong all those people, only two men remained loyal to (od6 9oshua an* 4ale-. 'hey were the only ones whom ;o* allowe* to enter 4anaan. 4anaan was the country that ;o* ha* promise* to their nation. 'wo men among C00,000 har*ly seem to *eser e a mention. ,e woul* pro-a-ly say that .none of them pleased God1. 3ut !aul *oes not say that, -ecause he +nows ;o*>s opinion a-out the matter. 1n (od+s opinion2 those two men matter more than all the men who did not obey him> 'he 3i-le only tells us a-out those other men -ecause ;o* wants us to learn a lesson from their -eha iour (1 4orinthians 10611). .t is a sa* fact that, in e-ery age2 most people ha-e not obeyed (od. 'he history of our churches shows that most church mem-ers care more a-out themsel es than a-out ;o*. 9esus compare* a right relationship with ;o* to a narrow path that few people fin* (%atthew D613<1A). $owe er, ;o* wants e eryone to trust him (Fe elation 2261D). $e ma+es it possi-le for people to remain loyal to him (1 4orinthians 10613). .t is not too har* for us to o-ey ;o*, -ecause ;o* is rea*y an* willing to help us.

4o not desire what is bad

&$ Corinthians $9:3'
1 4orinthians 106C<10 contains a list of E separate e ents *uring the life of %oses. 'he purpose of this list is to warn Christians not to use the freedom that (od has gi-en them wrongly. 'he people whom %oses le* ha* *one that. 0n* some 4hristians in 4orinth were starting to -eha e in a similar manner. ;o*>s people must not e en wante* foo* from /gypt after that it mattere* more to them ha* rescue* them from their li desire what is -a*. 'he people whom %oses le* *i* that. 'hey ;o* ha* rescue* them from that country. 'hey *esire* it so much than a right relationship with ;o*. 'hey e en complaine* that ;o* es as sla es in /gyptH

You can rea* what they sai* in /@o*us 1C63 an* (um-ers 116A<C. )f course, it is not wrong to feel hunger. .t was their rea tion to that feeling which was wrong. ,hen we are hungry, we shoul* pray for foo* (%atthew C611). 0n* we shoul* trust ;o* to pro i*e for us (%atthew C631<33). 3ut they allowed their feelings to ontrol their minds. 'hen, the wrong thoughts that fille* their min*s cause* them to oppose ;o*. 1t is wrong for a person merely to desire what is bad> #or e@ample, when a person *esires wrong se@, that is li+e the action itself (%atthew E628). .t is not a proper e@cuse that this is Gust a natural reaction of our -o*ies. ,e must not allow the feelings of our -o*ies to ruin our relationship with ;o* (%atthew E628<30). Se eral 4hristians in 4orinth wante* to eat the meat that other people ha* offere* to false go*s (1 4orinthians 8610). !aul tol* them to -e ery careful. 'hey must not e en *esire something that ;o* consi*ers -a* (1 4orinthians 1061?<23).

4o not gi-e honour to a false god

&$ Corinthians $9:5'
%oses remaine* on the mountain calle* Sinai for A0 *ays while he recei e* ;o*>s law. "uring this time, the people -ecame impatient. 'hey tol* 0aron to ma+e them an image out of gol*. 'hey wante* to gi-e honour to that image as their god. So 0aron ma*e an image of a young cow.

2%3

)n a later occasion, the people woul* -eha e in an especially wic+e* manner to gi e honour to a false go* (1 4orinthians 1068). 3ut that *i* not happen on this earlier occasion. .nstea*, the people -eha e* like silly hildren. 'hey ate an* they *ran+ (/@o*us 326C). 'hen they =playe*>. .n other wor*s, they sang (/@o*us 32618) an* they *ance* in a foolish manner (/@o*us 3261?). )f course they were free peopleB ;o* ha* ma*e them free. 3ut they were not free to do anything that pleased them. 'hey were not free to offen* ;o*, who ha* -een so +in* to them. $e ha* chosen them to -e his peopleB he ha* rescue* them from their har* li es as sla es in /gypt. 'hey were not free to ta+e honour from ;o* an* to gi e it to the image of a false go*. 'hese things were a wrong use of their freedom. (od+s people must not gi-e honour to anyone or anything else as their god (/@o*us 206A<C). Some mem-ers of the church at 4orinth were eating meat that other people ha* offere* to false go*s. 'hose 4hristians shoul* -e especially careful. 'hey must not gi e honour to false go*s, an* they must not cause other people to *o that (1 4orinthians 8610<12).

4o not ha-e wrong se,

&$ Corinthians $9:6'
.srael>s people ha* almost reache* the -or*ers of the country that ;o* ha* promise* to them. 'here, they woul* ha e to *eal with a *ifficult test that ha* not seriously affecte* them -efore that. 'he people who li e* in that region ser e* a false go* calle* 3aal. 3aal was a go* of se@, an* se@ was an important part of his religion. So women from %oa- an* %i*ian trie* to tempt the men from .srael. %any of the men accepte* the women>s offer. 0gain, they were following their emotions when they ought to obey (od> ;o* wante* them to -e free peopleB they chose to let their emotions rule their li es. 'hey suffere* a terri-le punishment. !aul recor*s how 23,000 people *ie*. 'hat perhaps means Gust the common peopleB many lea*ers *ie* too ((um-ers 2E6A). (um-ers 2E6? mentions 2A,000 people who *ie* -ecause of this inci*ent. Christians too must be areful not to allow their emotions to rule their li-es> .n such matters, our feelings Iuic+ly -ecome ery strong. So we must o-ey ;o*B an* not our feelings. !aul tol* the church lea*ers in 4orinth to *eal strictly with a man who was guilty of this e il -eha iour (1 4orinthians (E61<2). ;o*>s people shoul* ne er -eha e in such an e il manner (1 4orinthians6 C6?<10). ;o*>s $oly Spirit li es in them. So if they do these wrong things2 they offend against (od (1 4orinthians C613<20). ;o* forgi es people for e ery +in* of e il *ee*, -ut they must repent. .n other wor*s, they must confess their e il *ee*s to him, an* they must as+ him to change their li es. ,ith his help, they can o ercome their *esire to *o these wrong things.

4o not test (od

&$ Corinthians $9:8'
.n this passage, !aul compares 4hristians to the people whom %oses le*. $ere, the reference is to (um-ers 216A<?. 'hose people teste* ;o*. .n other wor*s, they tried to for e (od to do what they wanted. .n (um-ers 216E, they e en proteste* a-out the foo* that ;o* ha* pro i*e* for them. 'hey complaine* against ;o* an* against %oses. 0lso, they accuse* ;o* of wrong -eha iour. 'hey sai* that ;o* ha* ta+en them out of /gypt in or*er to +ill them in the *esert. ,hen they sai* these things, the people were testing ;o*. 'hey thought that they coul* control him. They were trying to for e him to gi-e them the things that they wanted> $owe er, they *i* not get what they wante*. .nstea*, the result was that they suffere* a terri-le punishment. ;o* still care* a-out his people. $e sa e* them from that punishment. 'he metho* that he use* to sa e them teaches us a-out 4hrist (9ohn 361A<1E).

2%$

!aul>s lesson for 4hristians here is that they must not test ;o* ("euteronomy C61C). 1 4orinthians 8610 gi e an e@ample of how a Christian may test (od. 0 4hristian who chooses to enter the house of a false go* shoul* not e@pect any special protection from ;o*. $e shoul* not enter a place where the *esire to *o wrong things is so strong. .f ;o* has not sent him, he shoul* not go into any such place. $e must not protest that he has the right to go anywhere. !erhaps he e en has that right < -ut still, his duties to (od are more important.

4o not omplain against (od

&$ Corinthians $9:$9'
.n 1 4orinthians 106C<10, !aul e@plains E wrong ways to use the freedom that (od gi-es to his people. .n each of these, people choose to follow their feelings an* not to o-ey ;o*. .t is always wrong to *o that. 'he last wrong way to use our free*om is to complain. )f course, it is sometimes right to complain when we must *eal with a pro-lem. !aul *oes not mean that. $is original wor* means to omplain in a se ret or Euiet manner. !eople *o that to e@press their feelings when they are bitter an* angry a-out something. .n 1 4orinthians 10610, !aul refers to people who felt angry against ;o*. .t is har* to -e sure a-out the particular inci*ent that !aul refers to here. 'he people whom %oses le* complaine* against ;o* in that manner on se eral occasions. !hen people allow their feelings to ontrol their li-es2 they do su h things onstantly> !erhaps we can i*entify the inci*ent from the punishment that !aul mentions. ='he *estroyer> +ille* many people. 'he 3i-le sometimes uses wor*s li+e that when people *ie Iuic+ly from a sudden2 serious illness (1 4hronicles 2161A<1E). 'hat happene* in (um-ers 11633<3A an* (um-ers 1C6A1<A?. 'he mention of <the destroyer+ helps us to un*erstan* the reason for these terri-le punishments. .t is not that ;o* has su**enly -ecome the enemy of his people. ;o* wants to *o goo* things for his people, -ut they woul* not let ;o* control their li es. .nstea*, they allowe* their feelings to control their li es, an* that ga e an opportunity to the de-il (1 !eter E68).

(od wants to tea h us2 today

&$ Corinthians $9:$$'
#or 4hristians, the 3i-le is not Gust history. .ts purpose is not to pro i*e a recor* of ancient e ents or of people whom the worl* has forgotten. .t tells us a-out those e ents an* those people -ecause (od wants to use them to tea h us2 today> ;o*>s relationship with ancient .srael was real, an* it still continues to*ay (Fomans 1161<2). 3ut ;o* *i* not esta-lish that relationship so that people from Gust one nation woul* +now him. #rom its -eginning, (od wanted people from e-ery nation to know his kindness (;enesis 1263). (ow, that is happening -ecause of the *eath of 4hrist. .n 4orinth, there was clear e i*ence of that fact, -ecause people from *ifferent nations ser e* ;o* together there (0cts 186E<10). 4hristians li e in the final age before Christ returns to rule as +ing. 'his is the age when ;o* has tol* his people to *eclare his goo* news pu-licly to people from e ery nation (%atthew 2861?< 20). So of course 4hristians must not neglect the lessons that ;o* teaches in the 3i-le. )f course they must learn from how ;o* *ealt with people in pre ious ages. (od had not hanged and his attitudes do not hange> 'he wrong -eha iour that formerly ma*e ;o* angry has the same effect to*ay. 'he things that please* him then still please him to*ay. So 4hristians must learn to trust (od an* to obey him. 0n* they must not allow their feelings and emotions to rule their li es.

2%%

!hy our se urity must be in (od

&$ Corinthians $9:$*'
.t is right for 4hristians to -e confi*ent a-out their relationship with ;o*. 'heir trust is in ;o*B their hope is certain ($e-rews C61D<1?). "a i* compare* ;o* to a strong castle (!salm 1862)B be ause of (od2 his people ha-e se urity. 'hey stan* firm, li+e sol*iers in a castle. $owe er, people Iuic+ly forget why they are safe. ,hen that happens, they start to act in a foolish manner. 'hat can happen to 4hristians too. 'hey can forget that they nee* always to trust ;o*. 'hey forget that he alone gi es them safety (!salm C261<2). So they start to trust themsel-es2 not (od> 'hey imagine themsel es to -e safe, whate er they may *o. Feally, of course, they are in great danger> 'hat was happening to some people in the church at 4orinth. 'hey sai* that ;o* ha* gi en them free*om. 'hat was true, -ut they were using that freedom in a wrong manner> 'hey wante* to -e free to follow their own emotions an* *esires. They were allowing their emotions2 and not (od2 to rule their li-es> ,hen people trust themsel es, an* not ;o*, their attitu*es are prou*. 0 prou* person feels confi*ent, -ut a prou* person has no proper reason to -e confi*ent. $e has nothing to *epen* on e@cept his own foolish attitu*es. So his proud attitudes make him weak2 not strong> )nly a fool has confi*ence in something that is wea+. .t will certainly *isappoint him. ,hen he nee*s something to support him, it will fail. ,hen he nee*s to stan*, he will fall (!ro er-s 1C618).

=bout temptations
&$ Corinthians $9:$.'
'emptations are the thoughts2 ideas and ir umstan es that test our trust in (od. 'hey *o not always seem li+e trou-lesB in fact, many temptations seem attracti e. 3ut they are always dangerousB temptations can ruin a person>s relationship with ;o*. 9esus> temptations were i*eas that came from the de-il himself (%atthew A61<10). .t seems that the 4hristians in 4orinth ha* not yet +nown such se ere temptations. !aul *escri-e* their temptations as =human> < their temptations came from their own wrong emotions and desires (see also 9ames 161A). ,e shoul* pray that ;o* will help us to *eal with temptation (%atthew C613). ,e will certainly ha e temptations, -ut we must not let them persua*e us to *o wrong things. / il thoughts will enter our min*s, -ut we must not allow them to remain constantly in our thoughts. !eople will urge us not to o-ey ;o*, -ut we must not accept that wic+e* a* ice. ;o* *oes not cause temptation, -ut he *oes allow it. #or the de-il, the purpose of temptation is to spoil a person1s tr!st in God. 3ut (od allows these tests -ecause they prove that a Christian1s tr!st in him is gen!ine. 0lso, they ha e a purpose in the life of a Christian. ,hene er a 4hristian refuses to gi e in to temptation, that 4hristian -ecomes stronger in his relationship with ;o* (1 !eter 16C<D). )f course ;o* can forgi e people who *o wrong things -ecause of temptation (1 9ohn 16?). 3ut the real solution to temptation is to trust (od more> ,hen we *o that, ;o* will show us how to *eal with our temptations.

=-oid false gods ompletely

&$ Corinthians $9:$/'
.n the en*, !aul>s a* ice a-out the images of false gods is li+e his a* ice a-out wrong se@ acts (1 4orinthians C618). 'hese matters are so serious that a Christian should a-oid them ompletely. ;o* has pro i*e* a way to escape (1 4orinthians 10613), an* 4hristians shoul* use it.

2%&

Some 4hristians in 4orinth thought that ;o* only wante* them not to give hono!r to those false go*s. So they gla*ly ate meat that other people ha* offere* to those false go*s. !erhaps they even entered the ho!se of the false god to *o that (1 4orinthians 8610). 'hey insiste* that their relationship with 4hrist allowe* them to *o such things. 3y those actions they were showing that ;o* really ha* ma*e them free. 'hat is what they sai*. !aul carefully e@plaine* to them that they were wrong6 (1) / en if they *i* not gi e any honour to false go*s, other Christians may opy their actions. 0n* -ecause those 4hristians were wea+er in their relationship with ;o*, they might gi e honour to false go*s (1 4orinthians 8610<13). (2) 0 4hristian shoul* not use his free*om to *o whate er he pleases. #e should use his freedom to ser-e other people, so that he can *eclare ;o*>s goo* news to them (1 4orinthians ?61?<22). (3) 4ertainly, a 4hristian must not allow his emotions to rule his life. %ost of the people whom %oses le* *i* that. ;o* was not please* with themB they suffere* greatly -ecause of their wrong attitu*es (1 4orinthians 1061<11). (A) !aul will soon a** another reason why 4hristians shoul* a oi* completely the images of false go*s. 'o ser e a false go* is really to ser-e the de-il (1 4orinthians 10620). 4learly, a 4hristian must ne er *o that.

#ow to tea h people to be ome mature Christians

&$ Corinthians $9:$0'
!aul has gi en the 4hristians in 4orinth . hapters of ad-i e a-out the images of false go*s (1 4orinthians chapters 8 to 10). !erhaps we thin+ that it woul* ha e -een much easier to ma+e a simple r!le for them. 'hat is what many church lea*ers woul* *o to*ay. 'hey use their authority to ma+e a rule. 'hen, they insist that e eryone must follow it. 'hey woul* not as+ people to thin$ %aref!lly abo!t their /ords, as !aul *i*. $owe er, clearly !aul +new what he was *oing. :ittle chil*ren ha e to learn rules. But to be ome mature2 a person needs to understand the reasons for his a tions> !aul>s *esire was that the 4hristians in 4orinth woul* be ome mature in their relationship with 4hrist (1 4orinthians 361<3). So they ha* to use their min*s. They had to think arefully about what (od wanted them to do> .t was not enough Gust to o-ey a rule -ecause !aul wante* them to *o that. 'he reasons an* e@planations really were important. ,hen they un*erstoo* how to ser e ;o* properly in one matter, they woul* ser e him properly in other matters, too. 'here is another reason why a rule woul* not ha e -een the right way to *eal with this matter. !eople o-ey rules either to please other people, or -ecause they are afrai* of those other people. So they are constantly thin+ing a-out what other people will say. 'heir -eha iour -ecomes a rea tion to their feelings. 3ut in this matter, !aul emphasise* that people must not allow their feelings to rule their li-es (1 4orinthians ?62DB 1 4orinthians 106C<10). Sometimes they woul* e en ha e to *o things that other 4hristians *i* not appro e of. !aul ha* to *o that, too (1 4orinthians chapter ?). 3ut a 4hristian must always follow 4hrist (1 4orinthians ?621).

=bout ommunion
&$ Corinthians $9:$3'
,e get the wor* < ommunion+ from 1 4orinthians 1061C. .t is the translation of a wor* in the ;ree+ language, =+I-+-I*, which appears twice in this erse. 4ommunion has -ecome the name of the eremony when 4hristians share -rea* an* wine together. $owe er, the original meaning is the friendly relations that that people ha e with each other, or with ;o*.

2%'

)f course, not e eryone has a frien*ly relationship either with ;o*, or with other people. 4hristians -elie e that a right relationship with ;o* is only possible be ause of Christ+s death. 'hey were ;o*>s enemies, -ut 4hrist *ie* to sa e them (/phesians 2612<13). #or 4hristians, a right relationship with other people shoul* -e the result of a right relationship with ;o*. (od lo-ed them2 so they should lo-e other people (1 9ohn A611). /specially, they shoul* lo e each other (9ohn 1E61D). 4hristians share bread and wine to show that their relationship /ith God depends on Christ1s death. 'hey *o it together to show that their relationship /ith ea%h other also depends on Christ1s death. 'hey *o it regularly -ecause Christ told them to do that. 'hey will continue to *o it until 4hrist returns to this earth (1 4orinthians 11623<2C). )f course, the -rea* an* wine themsel es cannot gi e anyone a right relationship with ;o*. Such matters as ceremonies, foo* an* *rin+ cannot *o that. 1t is (od who an forgi-e our e-il deeds by means of Christ+s death. ,e must as+ him, in a hum-le an* sincere manner, to sa e us. ,e must confess our e il *ee*s to him an* we must in ite him into our li es.

!hy %esus shared the bread

&$ Corinthians $9:$5'
)n the night -efore 9esus> *eath, he ha* a special meal with his *isciples. 'he *isciples were 9esus> special stu*entsB they -ecame the first lea*ers of the 4hristian church. 0t that meal, 9esus share* -rea* an* wine with them. 0n* he tol* the *isciples that 4hristians shoul* continue to share -rea* an* wine in a similar manner (1 4orinthians 1162C). )n that occasion, 9esus *i* not gi e a separate loaf of -rea* to each person. .nstea*, he took one loaf an* he -ro+e it. $e ga e one piece to each person. 9esus e@plaine* his actions with the wor*s, .This is my body31 'hat is, the -rea* meant his -o*y. $e broke it to show that, soon, he /o!ld die on the %ross. $e told the dis iples to eat it -ecause they all needed to benefit from his death. ;o* coul* sa e them only -ecause of his *eath. !aul e@plaine* that the single loaf ha* a special meaning, too. .t showe* that 4hristians were not separate people with their own pri ate -eliefs. 3y the *eath of 9esus, (od had Aoined them together2 as if they were one body (1 4orinthians 1262D). 'hat was a lesson that 9esus constantly emphasise* at that special meal. $e showe* them how they shoul* ser-e each other (9ohn 13612<1E). $e ga e them a comman* that they must lo-e each other (9ohn 1363A<3E). $e *escri-e* them as -ranches of a ine (a fruit -ush). 0 -ranch can only pro*uce fruit if it remains in the ine (9ohn 1E61<8). 'hen 9esus praye* for them. $e as+e* ;o* to Aoin them together as if they were one (9ohn 1D611). 'he relationship that 4hristians ha e with ;o* creates a relationship between all real Christians. 'he e i*ence of that relationship shoul* appear in their lo e for each other (9ohn 1363E).

The purpose of sa red food

&$ Corinthians $9:$6'
.n ancient .srael, people ga e animals to ;o* at his house, calle* the temple, in 9erusalem. 'he altar was the place where the priests -urne* meat from those animals, to offer it to ;o*. $owe er, the priests *i* not -urn all of the meat. ;o*>s law tol* them that they themsel-es should eat ertain parts of some gifts (:e iticus C62A to D63C). !aul has referre* to this matter -efore, in 1 4orinthians ?613. 'hen, his su-Gect was the rights of people who wor+ for ;o*. (ow, his su-Gect is the meat that people offer to false go*s.

2%8

#oo* itself can neither -enefit nor spoil a person>s relationship with ;o* (1 4orinthians 868). #owe-er2 when people eat spe ial2 sa red food2 they do it for a purpose> #or e@ample, when a Christian a epts the bread and wine at hur h, he *oes it for a purpose. $e *oes it to e@press that he tr!sts God to save him, by means of Christ1s death. $e wants to please ;o*, an* he can only *o that -ecause of 4hrist>s *eath. !hen the priests of 1srael ate their sa red meat, they too ha* a purpose. 'hey were e@pressing the fact that, -ecause of the *eath of the animal, God1s relationship /ith his people %ontin!ed3 'hey too wante* to please ;o*B an* their wor+ at the altar was necessary to *o that. !hen people offered meat to false gods, they ha* a purpose also. 'heir purpose was to give hono!r to false gods, that is, to e il spirits. 'hey wante* to please those e il spirits. #or that reason, !aul a* ise* 4hristians not to eat that meat (1 4orinthians 10620<21).

4o idols ha-e any powerB

&$ Corinthians $9:$87*9'
The only real (od create* e erything6 hea en, the s+y, the earth, an* e erything in them (;enesis 161B 9ohn 161<3). 'he 3i-le says that people must pray only to him (/@o*us 2063<C). $e alone is a-le to gi e them the help that they nee* (!salm C261<2). $owe er, people often consi*er other things to -e their go*s. #or e@ample they ma+e the images calle* idols out of woo*, metal or stone. 'hey pray in front of those i*ols, as if such go*s really coul* help them. 'hey offer gifts < especially foo* < to their go*s, in or*er to try to please those go*s. 'he 3i-le teaches that these things are not really go*s. 'hat is, they do not ha-e the power to help anyone. 0n i*ol is Gust a piece of woo*, metal or stone. (o-o*y shoul* pray to it or gi e it honour (.saiah AA6?<20). $owe er, people are clearly gi ing honour to something when they call these things their go*s. 0n* when those go*s seem to answer prayers, it is not always Gust the result of people>s imagination. !aul>s e@planation may gi e us a shoc+. !aul -elie e* that both good and bad spirits are a ti-e in this world. 0 person who prays to a false go* is really praying to an e il spirit, in other wor*s, a *emon. .t is e il spirits, an* not ;o*, who gain honour from such acti ities. / il spirits may e en choose to answer prayers sometimes, so that people will not trust the real ;o*. That is why ;aul urged people so strongly to stay away from idols (1 4orinthians 1061A). 'hat is why he tol* people only to gi e honour to the real ;o* (1 4orinthians 10621). 1t is foolish and dangerous to gi-e honour to any e-il thing> (od alone deser-es our honour2 and he is ompletely good (9ames 161D).

= Aealous (od
&$ Corinthians $9:*$7**'
;o* has *escri-e* himself as a <Aealous (od+ ("euteronomy E6?). .n other wor*s, he insists that his people must ser-e him alone as their ;o* ("euteronomy C61A<1E). ;o* will not allow anyone or anything else to recei e the honour that he *eser es. ,hen people eat a meal together, they *o it to show their friendship. .f they share a cup, that shows an especially close frien*ship. .t is not Gust entertainmentB we ha e *uties towar*s our frien*s. .n particular, we ha e a duty to be loyal to them. Christians a ept the food and drink that (od pro-ides for them> 'hat can mean the bread and /ine at %h!r%h (1 4orinthians 1061C). .t especially means the things that God provides to give health and strength to their spirits (9ohn C6A8<E8). 4hristians recei e their frien*ship with ;o* only -ecause 4hrist *ie* for them. 'hat is what gi es life to their spirits.

2%(

Some 4hristians in 4orinth were also accepting foo* that e il spirits ha* pro i*e*. 0ctually, they were eating meat that other people ha* offere* to false go*s (1 4orinthians 8610). 'hose other people were trying to gi e honour to the images of their false go*s. Feally, howe er, they were gi ing honour to e il spirits (1 4orinthians 10620). So, those 4hristians in 4orinth were not loyal to ;o*. They were a epting things both from the real (od2 and from e-il spirits> 'hat woul* cause ;o* to -e Gealous an* it woul* ma+e him angry. .t is important for us always to be loyal to (od. 9esus ma*e a similar statement in %atthew C62A.

#ow should Christians use their freedomB

&$ Corinthians $9:*.'
1 4orinthians 10623 is ery similar to 1 4orinthians C612. 'here, the su-Gect was wrong se@ actsB here, it is meat that someone has offere* to a false go*. Feally, the argument was a-out freedom. ;o* has sa e* his people from the e il forces that formerly controlle* their li es. So, they are free. 3ut that fa t does not gi-e them an e, use to do whate-er they want> ;o* *i* not ma+e them free so that they coul* act in a wic+e* manner. 'hey certainly shoul* not allow their emotions to control their li es. !eople who *o that are not free. 'hey are -eha ing li+e sla es to their own emotions. !aul repeats the same phrase twice in -oth erses. 'hat phrase means6 <1 an do whate-er 1 want>+ .t seems, perhaps, that the 4hristians in 4orinth were often repeating that phrase to each other. #or them, it e@presse* their Goy in the free*om that ;o* ha* gi en them. !aul *i* not argue with that statement, -ut he always consi*ere* it ne essary to add other words to it. Yes, of course 4hristians can *o the things that they want to *o. 3ut they must always as+ if they are beha-ing in a helpful and useful manner> 'hey shoul* certainly not *o anything that is not goo*, right an* proper. Yes, they can *o what they want. 3ut they must thin+ a-out the results of their actions. (ot e ery action will help people to trust ;o*B some actions can ruin other people>s confi*ence in ;o*. Christians should always use their freedom to ser-e (od> $e wants to gui*e an* to *irect their li es. $e can show them what they shoul* *o. .f they o-ey him, their actions will -e goo*, useful an* helpful. 0n* then 4hristians will achie e the results that ;o* wants in their li es.

Christians+ attitudes towards other people

&$ Corinthians $9:*/'
'his is a ery important principle for 4hristians. ;o* *i* not sa e them merely for their own -enefit. $e wants to use their li es in or*er to help other people. 'herefore, 4hristians shoul* not -e selfish. 'hey must not care too much a-out their own *esires. 4ertainly, they must not allow their own emotions to rule their li es. .t is much more important for 4hristians to think about other people. 'hey must thin+ a-out how they can -ring ;o*>s goo* news to other people. 'hey must thin+ a-out how they can help other people to trust ;o*. 'hey must thin+ a-out how, li+e 4hrist, they too can show ;o*>s +in*ness to other people (9ohn 1361<1DB 1 4orinthians 1161B 1 4orinthians ?61?<23). ,hen 4hristians thin+ a-out other people, they will not feel such a strong *esire to please themsel es. 'hey will not want to follow their own plans for their li es. .nstea*, they will as+ ;o* to gui*e an* to *irect them. 'heir *esire will -e to *o ;o*>s wor+. So they will ser e other people with the strength that ;o* gi es them.

2&0

;o* has ma*e his people free. 'hat is, free from the e il forces that formerly controlle* their li es. 'he purpose of that free*om is not so that they can satisfy their own *esires. (od has made them free so that they an ser-e him> .t was not possi-le for them to ser e him while those e il forces still controlle* them. (o-o*y can ser e two masters (%atthew C62A). Now that they are free2 it is their honour to be the ser-ants of (od> 0n* as ;o*>s ser ants, ;o* sen*s them to *o his wor+ for the -enefit of other people.

Can Christians eat all kinds of meatB

&$ Corinthians $9:*07*3'
.n 1 4orinthians chapters 8 to 10, !aul>s su-Gect is the meat that people ha e offere* to false go*s. #or se eral reasons, he ad-ises Christians not to eat that meat> 'hat is, they shoul* not choose on purpose to eat it. $owe er, sometimes Christians may not be aware whether they are actually eating that meat. 'hey may -e afrai* to eat any meat in case someone has offere* it to a false go*. !aul tol* them that they *i* not nee* to worry a-out that. ;o* create* the worl*, an* e erything in it. So, it all really belongs to him (!salm 2A61). So whene er they ate foo* from the mar+et, they shoul* than+ ;o* for it. $e ha* pro i*e* that foo* for them. .t was not necessary to wor+ out where that foo* ha* come from. )or a Christian2 that food omes from (od2 be ause he pro-ides it> 'here is no rule that 4hristians cannot eat certain +in*s of meat. ;o* has gi en free*om to his people. ,hen 4hristians -uy foo*, they are using that free*om properly. 'hey *o not nee* to worry a-out the religion of the person who sol* it. 'hey only nee* to -e careful that their own attitu*es are right an* proper in ;o*>s opinion. !aul ga e this a* ice to 4hristians who were not 9ews. Some 4hristians in 4orinth were 9ews. 'hat is, they came from the family of 0-raham, .saac an* 9aco-. Those Christians probably followed the same rules about food that other %ews followed> ;o* ha* gi en them free*om too, -ut they were following !aul>s a* ice in 1 4orinthians ?620 an* 1 4orinthians 10632. 'hey *i* that -ecause, li+e !aul, they wante* other 9ews to trust 4hrist too. 'hose 4hristians were using their free*om wisely.

=d-i e for guests who are Christians

&$ Corinthians $9:*5'
,hen you are a guest in someone else>s home, *o not argue a-out foo*. .nstea*, eat whate er that person pro i*es for you. 'hat is goo* manners. .t is also the right way for a Christian to beha-e. 4hristians shoul* respect people who are not 4hristians. 0n* that is especially true when someone shows special +in*ness to a 4hristian. .n 1 4orinthians 1062D, someone has in ite* the 4hristian for a meal. 'here may -e an opportunity for the 4hristian to spea+ a-out ;o* at that meal. / en if not, the 4hristian can still show something a-out ;o*>s goo*ness -y the way that he -eha es. So, the 4hristian shoul* ha e a grateful attitude. $e shoul* -eha e in a humble manner. 0n* his wor*s an* actions shoul* e,press kindness and goodness. 0 loyal 4hristian woul* not want to eat foo* that someone has offere* to a false go*. 3ut on such an occasion, it does not seem right to ask a-out this matter. 0 Iuestion li+e that coul* offen* the person who in ite* the 4hristian. .t woul* -e *ifficult to pro i*e a *ifferent meal for a 4hristian guest. 'he person who in ite* the 4hristian inten*e* to show +in*ness to that 4hristian. Unless it was really ne essary2 it would not be right to refuse that kindness> 'he 4hristian accepte* the in itation, so he shoul* accept the meal too. 3efore the meal, the 4hristian shoul* pray, e en if he must *o it silently. Someone may ha e offere* that foo* to a false go*, so the 4hristian shoul* as+ ;o* to protect him. 0lso, the 4hristian shoul* than+ ;o* for the foo*, -ecause ;o* pro i*es all our foo* (1 4orinthians 1062C).

2&1

!hat should a Christian do if he has to refuse foodB

&$ Corinthians $9:*6'
Sometimes a person who is not a 4hristian in ites a 4hristian for a meal. )n such occasions, the 4hristian shoul* eat whate er foo* his host has pro i*e*. .n other wor*s, the Christian guest should not normally refuse the food for reasons of religion. )f course he may ha e to refuse foo* for other reasons. #or e@ample6 #e%a!se of his health, or if there is too m!%h food3 $owe er, there can -e circumstances where a 4hristian shoul* refuse foo* -ecause of matters of religion. #or e@ample6 omeone may /arn the Christian not to eat the meat be%a!se the host offered it to a false god3 .f the 4hristian ha* not +nown that fact, he coul* ha e eaten the meat. .n fact, he should eat it < see 1 4orinthians 1062D. 3ut now that the 4hristian *oes +now, the circumstances are *ifferent. (eople may be /at%hing that 4hristian to see whether he eats that meat. .f so, they will think that he is gi-ing honour to the false god> )r, the person /ho told the Christian may be /at%hing. 'hat person may -e someone whose trust in ;o* is wea+. So, that person may imitate what that 4hristian guest *i*. 'hat person may also eat foo* that people offer to false go*s. The result may be to ruin that person+s trust in Christ (1 4orinthians 86?<12). 'he *ecision not to eat the meat may offen* the host. So the Christian must be areful in how he e,plains his de ision> $e shoul* emphasise that he is gratef!l for the host>s +in*ness. $e shoul* eat happily any other food that the host offers him. 0n* when he refuses the meat, he must *o it politely. .n other wor*s, he must not blame the host"

!hat will bring the greatest honour to (odB

&$ Corinthians $9:*87.9'
!aul has almost finishe* his a* ice a-out the meat that people offer to false go*s. 4learly, that was an important su-Gect for the 4hristians at 4orinth. $ere, !aul refers to two of the e, uses of those 4hristians who were eating that meat. Firstly, they +new that God had made them free. So, they were only using the free*om that ;o* ha* gi en to them. e%ondly, they gave than$s to God for that foo*. 'hey *i* not see why they shoul* refuse goo* foo*. 'hose arguments may seem clear an* sensi-le. 3ut there is something ery strange a-out those i*eas. .t is a strange +in* of freedom whose only effect is to cause trou-le an* worry for other people. .t is a strange way to gi-e thanks that causes other people to say -a* things a-out you. ,e shoul* use our free*om to gi e honour to ;o*. ,e shoul* gi e than+s in or*er to praise ;o*. E-erything that we do should gi-e honour to (od (1 4orinthians 10631). !aul urge* 4hristians to ask themsel-es whether their a tions really bring honour to (od. ,hen their actions help people to trust ;o*, then people will praise ;o* for that. 3ut that *oes not happen if their actions only increase people>s *ou-ts an* worries. 0n* then ;o* will not recei e from those people the honour that he *eser es. 'here are many situations where 4hristians *o not +now what to *o. )r, they may ha e such strong opinions that it is *ifficult for them to follow the 3i-le>s instructions. 1n su h situations2 it is always wise to ask what will bring the greatest honour to (od>

#ow to gi-e glory to (od

&$ Corinthians $9:.$'
(od+s glory means his greatness. 'he wor* =glory> refers especially to his splen*i* -eauty as King of +ings, that is, the greatest King.

2&2

,hate er people may *o, ;o* remains the greatest King. !eople cannot increase his greatness. But they an hoose whether they, -y their actions, gi e him honour as their King. 'hey can choose whether they will allow ;o*, or their own emotions an* *esires, to rule their li es. ,hen they choose to gi e ;o* honour, they are gi ing glory to ;o*. ,hen they care more a-out their own greatness, ;o* *oes not recei e glory from their li es. !e gi-e (od glory when we de ide to trust him and to ser-e him> !eople ma+e that *ecision when they first -ecome 4hristians. They an then gi-e (od glory by e-ery de ision that they make afterwards> / en in the most minor matters, they can choose whether to ser e ;o* or not. ,hen they o-ey ;o*, they are gi ing him honour. So he recei es the glory. 'hat is e en true as a person eats a meal. 'hat person can gi e than+s to ;o* for the foo*, an* so recognise ;o* as their pro i*er. )r, a person can eat whate er foo* he selfishly *esires. 'hen, the person is allowing wrong emotions to rule his life. ;o* recei es no honour or glory from that person>s selfish -eha iour. $owe er, the goo* news is that we an gi e ;o* glory. ,e *o it when we trust him to sa e us. 0n* we continue to *o it whene er our actions recognise his greatness.

4id ;aul try to please e-eryoneB

&$ Corinthians $9:.*7..'
.n 1 4orinthians 10633, se eral /nglish translations say that (a!l tried .to please everybody1. 'he original wor*s *o not inclu*e a wor* for =try>. ,e +now that ;aul did not please e-eryone> .t woul* not e en -e right for a 4hristian to try to *o that. 0 4hristian spea+s the truth a-out ;o*, whether people appro e or not. 2 4orinthians 11623< 2C remin*s us that many people oppose* !aul in a ery cruel manner. )ur pro-lem is the use of the wor* .please1 in the translation. .t is a reasona-le translation of the original wor* -ut it learly does not e,press ;aul+s meaning> !aul *i* not care a-out what other people thought a-out him. $e only wante* to please (od> $e e@plains in 1 4orinthians 261<E that he was ery careful not to *o anything to impress anyone. Feally, !aul means that he a ted for the benefit of e-eryone else, an* not for his own -enefit. $is *esire always was that ;o* woul* sa e people. 'hat is, that ;o* woul* gi e them a right relationship with himself. So, !aul coul* not allow selfish *esires to enter his thoughts. $e coul* not please himself. $e coul* not Gust *o whate er he wante*. 'herefore, ;aul would not do anything that made it harder for any person to trust (od> $e ha* that same attitu*e towar*s e eryone, whether they were alrea*y 4hristians or not. 0n* he ha* the same attitu*e towar*s e eryone, whether they -elonge* to the same nation as him (the 9ews), or not (for e@ample, the ;ree+s). $e urge* all 4hristians to ha e a similar attitu*e.

$ Corinthians hapter $$
!hy ;aul told Christians to imitate him
&$ Corinthians $$:$'
Feally, 1 4orinthians 1161 -elongs at the en* of chapter 10. !aul has Gust e@plaine* how he -eha es (1 4orinthians 10633), an* so he urges 4hristians to *o the same. 0s he sai* in 1 4orinthians A6C, he was using his own life as an e@ample, to teach the 4hristians in 4orinth. So !aul urges those 4hristians to opy his beha-iour and his attitudes. Such a* ice was necessary -ecause no-o*y in 4orinth ha* -een a 4hristian for a long time yet. &sually, new Christians an learn from older Christians in their church ($e-rews 136D).

2&3

!aul was not as+ing the 4hristians in 4orinth to praise him as a great lea*er. $e care* ery little whether they appro e* of him or not (1 4orinthians A63). $owe er, he care* ery much whether they were loyal to 4hrist (2 4orinthians 11628<2?). 3ecause he starte* their church, he felt a sense of responsibility towar*s them. 'hey seeme* as if they were his chil*ren in their relationship with 4hrist (1 4orinthians A61A<1C). So !aul repeats his instruction in 1 4orinthians A61C that they shoul* imitate him. ,e are gla* to see !aul>s reason for this instruction. $e urges them to imitate him, be ause he too is imitating Christ. .n other wor*s, as they learn from him, they will really -e learning from 4hrist. 'hat is the aim. They are learning to think and to a t as Christ did> 'hat is the only reason why !aul wante* them to copy him. $e wante* to ma+e their relationship with Christ stronger.

Two reasons why ;aul was pleased with the hur h in Corinth
&$ Corinthians $$:*'
'here were ery serious trou-les in the church at 4orinth, an* !aul nee*e* to warn them a-out many things. $owe er, !aul ne er forgot that he was *ealing with new Christians. (o-o*y in 4orinth ha* -een a 4hristian for more than a few years. 'hey were not yet mature in their relationship with 4hrist (1 4orinthians 361<2). So !aul always *ealt with them in a patient an* gentle manner. ,hen they were *oing the wrong things, !aul carefully e@plaine*. 3ut when they *i* the right things, ;aul appro-ed of them. $ere in 1 4orinthians 1162, !aul mentions two reasons why he was please* with them. (1) They had remembered ;aul and his message> 'hey were still a loyal 4hristian church, although they were *oing many wrong things. 'hey remem-ere* the things that !aul ha* taught them. 0lthough they argue* a-out !aul>s authority, they continue* to as+ him for a* ice. (2) They still belie-ed firmly in the most important lessons that Christians tea h> !aul refers especially here to Christ1s death (1 4orinthians 11623) an* the fact that, afterwar*s, Christ be%ame alive again (1 4orinthians 1E63). !aul recei e* this +nowle*ge from ;o* himselfB an* !aul passe* it on to the 4hristians in 4orinth. Since then, 4hristians ha e continue* to pass on (or teach) these lessons to new 4hristians. 'hey inclu*e not Gust the facts, -ut also the things that ;o* can *o in their li es -ecause of those facts. So !aul was please* with the 4hristians in 4orinth. 'hey still ser e* ;o*. 'hey still wante* to learn how to ser e ;o* -etter. 0n* those are the most important things in any 4hristian>s life.

!hy (od allows some people to ha-e authority o-er other people
&$ Corinthians $$:.'
.t is the head that *irects the mo ement of the human -o*y. ,hen we wish to go somewhere, we first turn the hea* in that *irection. )ur legs an* feet actually carry out the wor+, -ut only as the hea* *irects them. !eople li+e to ha e complete control o er their li es, -ut ;o* *oes not allow that. #e has gi-en some people authority o-er other people> 'hose lea*ers are li+e the human hea*B they ha e the responsi-ility to gui*e an* to *irect other people. $owe er, e en the people who lea* *o not ha e complete authority o er their own li es. E-en if they are responsible to nobody else2 they are still responsible to Christ> 'hat is especially true in the 4hristian church. Christ is the head2 that is2 the leader of his hur h> / ery person, an* especially each lea*er, shoul* allow 4hrist to gui*e an* to *irect his life. E-en Christ a epted this kind of authority> $e *i* not *o what he himself chose to *o. $e o-eye* completely ;o* the #ather, who sent him to this worl* (9ohn C638). .t was ;o* the #ather who *irecte* 4hrist>s actions.

2&$

Some mem-ers of the church in 4orinth *i* not want to o-ey anyone. .n particular, they inclu*e* some women. 'hey were not o-eying the instructions of the men who le* that church. .n fact, it seems that they *i* not e en respect their own hus-an*s (see 1 4orinthians 1A631<3E). !ro-a-ly, they thought that the $oly Spirit was gui*ing their actions. 3ut really, they were not re ognising the authority that (od had established among his people an* in his church (1 4orinthians 1A63D<A0).

Christian women and Euestions of authority

&$ Corinthians $$:/70'
3oth men an* women shoul* pray. 0lso, -oth men an* women can prophesy. $ere, the wor* =prophesy> pro-a-ly *oes not mean =to spea+ a message from ;o* a-out the future>. .nstea*, it pro-a-ly means =to *eclare wor*s that gi e honour to ;o*, -y the power of the $oly Spirit>. 'hat coul* -e -y means of wor*s that encourage other people to gi e honour to ;o*, as in 1 4orinthians 1A63. ,hen we encourage other people to gi e honour to ;o*, we oursel es are gi ing honour to him. !eople ha e *ifferent opinions a-out what o-ered the head here. .t coul* -e a hat, or long hair. .t coul* -e a eil (a cloth to co er a woman>s face), or a net to co er her hair. 4learly, !aul is referring to a ustom of that time which e@pecte* men an* women to *ress *ifferently. $e appro e* of it -ecause it showed a proper attitude towards authority> 'he $oly Spirit shoul* gui*e the person who prays or prophesies. 3ut still, that person shoul* respect the authority that ;o* has esta-lishe*, -oth in the family an* in the church (1 4orinthians 1A62D<A0). )or Christian women2 that often means that they shoul* accept a man>s authority. 'hat is a har* lesson, -ut it is an e@tremely important lesson. =s Christ obeyed (od his )ather ompletely2 so we too &both men and women' must learn to obey> ;o* has gi en us people in this worl* to o-ey (for e@ample, hus-an*s an* fathers), so that we can learn how to o-ey him (;o*).

Signs of authority
&$ Corinthians $$:3'
'he pro-lems in the church at 4orinth were the result of a wrong idea about personal freedom. ;o* ma+es his people free from the control of e il forces so that they can ser e him instea*. 'he 4hristians in 4orinth confuse* that with the i*ea that they were free to please themsel es. 'hey *i* not want anyone else to ha e authority o er them. Some of the women ref!sed to %over their heads in the manner that was usual for women in 4orinth. 'hey unco ere* their hea*s at church meetings to show that their hus-an*s *i* not still ha e authority o er them. .n their opinion, anything that co ere* the hea* was a sign of a man1s a!thority o er them. !aul remin*e* them that their hair also co ere* their hea*s. .f signs of a!thority upset them so much, then they shoul* cut off their hair. !aul +new that they woul* not want to *o that (1 4orinthians 1161E). 'his is what !aul meant. / en as ;o* has gi en women -eautiful hair, so ;o* has gi en authority to some people. 1t should not upset Christians when they ha-e to obey someone else> 0s they ser e other people, 4hristians can learn to -e patient, hum-le, loyal an* careful. 'hey gain in +nowle*ge, e@perience an* *iscipline. 'hey learn how to wor+ har* an* to *o their wor+ well. 0ll these things are Iualities that ;o* appro es of. 0 person who has these Iualities can ser e ;o* -etter -ecause of them. 0 4hristian shoul* not try to please himself or herself. .nstea*, he or she shoul* please ;o*. =nd one way to do that an be to ser-e other people well>

2&%

The natural relationship between men and women

&$ Corinthians $$:578'
.n this passage, !aul stu*ies (enesis hapters $ and * to *isco er the natural relationship -etween men an* women. 'hat is, the human relationship that (od originally reated for them to ha-e with ea h other. (otice that this is *ifferent from their relationship as 4hristians or their relationship with 4hrist (see 1 4orinthians 11611<12). ,e can see that, in e ery country across the worl*, men often ha e authority o er women. Either (od established this arrangement2 or it is the result of peopleHs e-il deeds> .n the 3i-le, no other e@planation is possi-le. .f men>s authority was the result of people>s e il *ee*s, it woul* appear in ;enesis chapter 3. .f ;o* esta-lishe* it, it woul* appear in ;enesis chapters 1 an* 2. ;enesis 162C says that ;o* ma*e man in the image of ;o*. ;enesis 26D says that ;o* create* man first. ;enesis 2618 shows that ;o* create* the first woman to -e a helper for the first man. ;enesis 2622 *escri-es how ;o* create* her from the man>s si*e. !aul refers to all these erses. 0s a man shoul* -ring honour to ;o*, so a wife shoul* -ring honour to her hus-an*. .n the same manner, a *aughter shoul* -ring honour to her father. 'hat is the natural human relationship -etween men an* women. That is what (od originally intended> The arrangement hanged when people began to arry out e-il deeds> 0fter that, ;o* sai* that a hus-an* woul* rule his wife (;enesis 361C). 3ut notice that ;o* *i* not allow men to rule women in an evil or %r!el manner. Such -eha iour is ery wrong. .n particular, the 3i-le teaches that husbands should lo-e their wi-es (/phesians E628<2?). 'hey must provide for their wi es an* loo$ after them.

!omen2 authority2 and the angels

&$ Corinthians $$:$9'
.n ancient 4orinth, it was usual for women to co er their hea*s in a particular manner. $owe er, some 4hristian women were refusing to *o that. 'hey -elie e* that it showe* their hus-an*>s authority o er them. 0s 4hristians, they wante* to -e free from h!man a!thority, so that they coul* -e more holy. !aul taught that 4hristians shoul* accept the authority of other people. So, those women shoul* respect their hus-an*s. 'hey shoul* not argue a-out whether to co er their hea*s. .t is not wrong to wear something in or*er to show that you respect someone else>s authority. / en the angels, who are ;o*>s special ser ants in hea en, *o that. !aul was referring to 1saiah hapter 3. .n that chapter, .saiah saw the greatness of ;o*. ;o* was sitting in his house calle* the temple, on his royal seat. Special angels calle* seraphim flew a-o e him. 'hey calle* to each other that ;o* is .holy, holy, holy31 0n* they *eclare* that his greatness fills the whole worl*. .saiah mentions an interesting fact a-out these angels. 'hey ha* six wings, -ut they only use* two wings to fly. ,ith two wings, they co ere* their feet. =nd with the other two wings2 they o-ered their fa es> So the holy angels2 who ser-e (od in the most holy pla e2 a ept a sign of authority on their heads> They o-er not Aust their heads2 but also their fa es> 'he 4hristian women in 4orinth *i* not want any sign of authority on their hea*s, especially when they praye* (1 4orinthians 116E). 3ut they were not more holy than those angels are. 4learly, it was not unholy for those women to co er their hea*s.

2&&

?en depend on women2 e-en as women depend on men

&$ Corinthians $$:$$7$*'
.n !aul>s opinion, it is not wrong that, sometimes2 a man has authority o-er a woman. /@amples inclu*e a father>s authority o er his *aughter, or a hus-an*>s authority o er his wife. 'hese types of authority are something that, originally, ;o* esta-lishe*. 'o pro e this, !aul again refers to ;enesis 2621. ;o* ma*e the first woman from the si*e of the first man. ;o* *i* that in or*er to pro i*e a helper who woul* -e suita-le for the man (;enesis 2618). $e create* the woman for the man. )f course, that *oes not allow men to use their authority in an e il or cruel manner. ;o* create* the first woman from the manB -ut e ery man since then has -een -orn to a woman. ?en depend on women e-en as women depend on men> 'hat is not Gust true a-out -irth. .t is also true a-out almost e ery part of human society. ;o* inten*e* that men shoul* use their authority with an attitude of lo-e. ,e sometimes see genuine lo e in human relationships. $owe er, perfect lo e -etween men an* women is only possible in their relationship with Christ. 'hat is so -ecause ;o* is -ringing all his people together in their relationship with 4hrist. 'hey are li+e a -o*y where e ery part is necessary (1 4orinthians 1261A<2D). .n ;o*>s church, -oth men an* women from e ery nation *epen* on each other an* they nee* each other (;alatians 3628). /ach mem-er is an important an* necessary part of the church, an* that in ludes men and women2 boys and girls> .t inclu*es e eryone who has truste* 4hrist to sa e them.

#ow to beha-e when the #oly Spirit is a ti-e

&$ Corinthians $$:$.7$0'
,hen an e il spirit ta+es possession of a person, that person often loses any control o er their own -eha iour. 'hat happens in many false religions. So, the person acts in a /ild manner. Such -eha iour was familiar to many of the 4hristians in 4orinth. Se eral of them ha* formerly -elonge* to religions li+e that. 'hey +new how their priests ha* -eha e* un*er the control of e il spirits. #or e@ample, their priestesses (female priests) unco ere* their hea*s in a manner that normally woul* offend people. 'hey shoute* wil*ly an* they acte* in a frightening manner. The #oly Spirit was wor+ing powerfully in 4orinth, an* he often spo+e through the female 4hristians. 'hey too were unco ering their hea*s *uring prayer. !erhaps they were trying to show that the $oly Spirit was spea+ing. But their a tions were against the ustoms of their ountry and it was offending people> ,hen the $oly Spirit spea+s through a person, that person *oes not lose control of his or her -eha iour. So, Christians an hoose how they will a t> !aul urge* them to -eha e in a reasonable and sensible manner. $e tol* them to as+ themsel es what seems right and proper to *o. )f course, in *ifferent countries, people will ha e *ifferent i*eas a-out the right an* proper way to *ress or to -eha e. 3ut 4hristians shoul* always choose to act in a manner that is sensible and right. .n se eral translations, 1 4orinthians 1161A refers to .nat!re1. .t pro-a-ly *oes not mean =the natural worl*> here. 'he meaning is <the sense of what is right and proper+. !eople e erywhere ha e the i*ea that certain things are right an* proper to *o. So, that is part of their nature.

New ideas
&$ Corinthians $$:$3'
Sometimes a 4hristian has an idea about the Christian life that seems Euite new. .f that 4hristian is a-le to persua*e other people, the i*ea can sprea* Iuic+ly. !eople li+e to follow the most mo*ern i*eas an* fashions.

2&'

Such an i*ea can ha e a powerful effect on many people. 3ut it may not last long. !eople may forget that i*ea -ecause it ne er really achie es anything worthwhile. $owe er, they are more li+ely to forget it -ecause there is something new for them to follow. 'hese i*eas may -e, for e@ample, a-out the design of %h!r%hes or the pla%es for meetings. 'hey may -e a-out ne/ /ays to praise God or a-out things that the %h!r%h leader %an say. 'hey may -e a-out the behavio!r or dress of Christians. Su h ideas are not usually from the Bible , although the 3i-le may say something a-out them. Feally, those i*eas are more a-out people>s wea+ness than they are a-out the power of ;o*. .n 4orinth, the i*ea was a-out /hat a /oman sho!ld /ear d!ring prayer. 'he women followe* that i*ea -ecause they felt e@cite* -y it. Some of them coul* argue strongly for it. But that did not make the idea right> !aul remin*e* them what they were arguing a-out. 'he 3i-le ha* not taught them to *o that. .t was not helping people to trust ;o*. .t was Aust someone+s new ideaJ the people in the other churches ha* not e en hear* a-out it. .t woul* separate them from other 4hristians whose help an* support they nee*e*. 4learly that i*ea, li+e so many new i*eas, was not a goo* i*ea.

Chur h meetings and their problems

&$ Corinthians $$:$5'
'he first 4hristians *i* not only meet for prayer an* to stu*y the 3i-le. 'hey also met to ha e spe%ial meals together. #rom those meals we get the ceremony calle* communion, where 4hristians continue to share -rea* an* wine together (1 4orinthians 11623<2C). !aul appro e* of most things that the church in 4orinth *i* at their meetings for prayer an* 3i-le stu*y (1 4orinthians 1162). #owe-er2 he ould not appro-e of their meals> $e consi*ere* that their -eha iour at those meals was ery wrong (1 4orinthians 11621<22). #or that reason, he tol* them that they shoul* not continue to eat together (1 4orinthians 1163A). .nstea*, they should Aust share the bread and wine together2 to remember Christ+s death (1 4orinthians 1162C). !erhaps e en !aul felt sorry that it was necessary to stop those meals. 'hey ha* -een a tra*ition since the -eginning of the first 4hristian church (0cts 26AC). 'he 4hristians who -egan the tra*ition ha* ery goo* reasons for it. 'hey share* their foo* -ecause they wante* to show love to other 4hristians, especially to poorer 4hristians. 'he meals were also an opportunity to meet other 4hristians an* to tal$ a-out 4hrist an* the 3i-le. $owe er, no tradition that is of human origin is e-er perfe t . 0fter a perio* of time, a tra*ition that originally was goo* can start to cause serious trou-les. 'hen, it is necessary to change the arrangement, -efore the goo* tra*ition -ecomes a -a* tra*ition. So, !aul tol* the 4hristians in 4orinth to stop their special meals together. $owe er, they shoul* continue to share a little -rea* an* wine, -ecause that was 4hrist>s comman* (1 4orinthians 11623<2E).

4o arguments between Christians ha-e any purposeB

&$ Corinthians $$:$67$8'
!aul wrote the 3oo+ of 1 4orinthians in /phesus, which is se eral hun*re* miles away from 4orinth (1 4orinthians 1C68). $e recei e* reports a-out the church in 4orinth from 4hristians who ha* tra elle* -etween the two cities (1 4orinthians 1611). !aul *i* not -elie e all the reports that he hear*. $owe er, it seeme* clear to him that there were opposing groups in the church at 4orinth. $e +new what they were arguing a-out. $e also un*erstoo* how serious those arguments ha* -ecome (1 4orinthians C61<8). .t was not goo* that 4hristians were arguing in such an angry manner. ,e might thin+ that those arguments ha* no proper p!rpose. !eople often say that when 4hristians *isagree to*ay.

2&8

$owe er, *isagreements -etween 4hristians *o ha e a purpose. They show learly that Christians are not always right> / en the -est 4hristian lea*ers an* 3i-le teachers -elie e some things that are wrong. 'hat may not matter much if the most important things are right. But the disagreements for e Christians to study the Bible for themsel-es> .f they really want to +now the truth, then (od must be their tea her. 'hat is what ;o* wants. $e wants 4hristians to -elong to a church, an* to learn from the lea*ers there. $owe er, he *oes not want 4hristians to *epen* on their church or its lea*ers. #e wants Christians to depend on him> 4hurches an* their lea*ers sometimes *isappoint us. 3ut ;o* ne er *isappoints his loyal people. 0n* what he says is always true an* right.

Christians should help poor people

&$ Corinthians $$:*97**'
'he <:ord+s Supper+ seems to -e the name that the church in 4orinth use* for their meals together. =Supper> is a mealB an* in the 3oo+ of 1 4orinthians, =:or*> usually seems to refer to 4hrist. So, this was Christ+s spe ial meal. )r that was what they calle* it. !aul insiste* that their meal *i* not *eser e any such name. Yes, the 4hristians in 4orinth were meeting together, an* they certainly ate well. 3ut their meal ha* no connection with 4hrist. .t was not an opportunity for 4hristians to show lo-e to each other, as 4hrist *i* (9ohn 1361<A). .n fact, it was the opposite. .t ha* -ecome an opportunity for the richer 4hristians to act in a greedy and selfish manner. .f they share* their foo*, it was only with their rich frien*s. .f they share* the wine, they +ept too much for themsel es. 'here were poor people in that churchB its mem-ers inclu*e* se eral sla es (1 4orinthians D621< 22). 'hat meal coul* ha e pro i*e* an ideal opportunity for the other 4hristians to help them. 'hey all coul* ha e share* the goo* foo*, an* the poor 4hristians coul* ta+e home some of the foo*. 3ut that was not happening. !aul care* ery much for poor people. $is wor*s show that this matter upset him deeply. ,here er !aul went, he collecte* money for poor 4hristians (;alatians 2610). $e ha* taught the 4hristians in 4orinth to *o that, too (1 4orinthians 1C61<A). 3ut it is not enough Gust to help poor people in a *istant country. Christians should also are about the poor people who li-e among them>

%esus+ last meal with his dis iples

&$ Corinthians $$:*.'
The night before %esus+ arrest was one of the most important occasions in 9esus> life. .t is so important that the 3i-le gi es 0 separate a ounts of that last meal. 'hey are6 %atthew 2C61D<30B %ar+ 1A612<2CB :u+e 226D<3?B 9ohn chapters 13 to 1DB an* here. !aul was not present at those e ents, -ut he still ha* personal knowledge of them. $e seems to say that he recei e* that +nowle*ge from Christ himself. 'hat is why he taught so carefully a-out those e ents. .n a similar manner, 4hrist ha* shown !aul that he (4hrist) was ali e after his *eath (see 1 4orinthians 1E68). ,e *o not +now how or when 4hrist showe* these things to !aul. $owe er, we can rea* accounts of how 4hrist spo+e to him in 0cts 226C<10B 0cts 2261D<21 an* 0cts 23611. 'he meal was a special meal, for the sacre* holi*ay calle* the !asso er. 9esus> 12 special stu*ents, calle* the *isciples, ate the meal with him. :am- (a young sheep) was the meat at that meal. ;o* ha* ma*e special rules a-out that meal (/@o*us 1262<11). .t was the bread, an* not the meat, that 9esus chose especially to spea+ a-out on that occasion. 9esus was esta-lishing a special sacre* meal, which woul* help 4hristians always to remember the importan e of his death.

2&(

0t special meals, people usually choose to ha e plenty of foo* that is -eautiful an*, if possi-le, e@pensi e. 'hat was the +in* of meal that the 4hristians in 4orinth were trying to ha e (1 4orinthians 11621<22). 3ut all that foo* was not necessary for the special sacre* meal that 9esus esta-lishe*. #or that meal, they only nee*e* a little bread and wine. .t was the meaning of the meal an* its purpose < not the foo* < that was important.

The reason for Christ+s death

&$ Corinthians $$:*/'
!aul -elie e* that nothing is so important as Christ and his death (1 4orinthians 262). 4hrist himself wante* 4hristians always to know the reason why he died. 'hat was why, on the night -efore his *eath, Christ bro$e bread for his *isciples (special stu*ents). $e e@plaine* his action ery simply. The bread meant his body> 0s he ga e them the -rea*, so he was gi-ing his life on their behalf. 'hat is what e eryone nee*s to un*erstan* a-out 4hrist>s *eath. $is *eath was not the result of an unfortunate series of e ents or the actions of certain people. Christ+s death was (od+s plan to sa-e his people> $e *ie* so that ;o* coul* forgive the sins (e il *ee*s) of his people. 3ecause of his *eath, ;o* frees his people from the power of sin, *eath an* the *e il. 'hat was the real reason for 4hrist>s *eath. 'he 4hristian churches ha e ery many tra*itionsB har*ly any of them e@iste* at the time of 4hrist or the first 4hristians. $owe er, 4hrist did esta-lish this ceremony. $e tol* the *isciples that they shoul* continue to -rea+ -rea* together. 'hat simple ceremony woul* lin+ them, an* e ery 4hristian who li e* after them, to 4hrist>s *eath. 1t would gi-e e-ery Christian an opportunity to de lare that Christ died for them> 0s they recei e* the -rea*, they woul* gi e ;o* than+s for his goo*ness to them. 0n* they coul* put their complete trust in his power to sa e them.

The result of Christ+s death

&$ Corinthians $$:*0'
0s 4hrist -ro+e the -rea*, he e@plaine* the reason for his *eath (see 1 4orinthians 1162A). 0s he share* the cup, he spo+e a-out the result of his death> = new kind of relationship woul* now e@ist -etween ;o* an* his people. 4hrist>s blood poure* out of his -o*y at his *eath. 'hat -loo* ma+es this new relationship with ;o* certain ($e-rews ?61A). 0 < o-enant+ means the promises that establish a relationship. #or e@ample, after a war, the opposing si*es ma+e a peace agreement, that is, a co enant. 'hey ma+e promises, for e@ample, not to attac+ each other. 'he peace, which shoul* follow, is their new relationship. 3y this means, opposing nations can -ecome frien*ly. .n the new o-enant between (od and people, it is ;o* who has ma*e the promises. $e promises to forgive when people confess their e il *ee*s to him. $e promises to save people who trust him. ,hen people in ite him into their li es, he promises to establish a right relationship with them. $e can *o these won*erful things in a person>s life -ecause of 4hrist>s *eath. 3ut although ;o* ma+es the promises, people must a ept them. 'hey must %onfess their e il *ee*s to him, an* they must tr!st him. .t is li+e when some-o*y offers a cup to another person. 'hat person must accept the cup an* *rin+ from it in or*er to gain any -enefit. 3efore people accept the -enefit of 4hrist>s *eath, they are ;o*>s enemies (/phesians 2611<12). 3ut the -loo* of 4hrist changes the situation completely (/phesians 2613). 'he result is a right relationship with (od (/phesians 261A<1?).

2'0

4e lare Christ+s death until his return

&$ Corinthians $$:*3'
4hristians teach that the most important e ent in the worl*>s history is the death of Christ> 'he most important f!t!re e ent will -e when Christ omes ba k to this worl*. 3etween these two e ents, Christians must de lare Christ+s death to the worl*. ,hene er they share -rea* an* wine at church, they are de laring the importan e of Christ+s death. 4hrist>s *eath is so important -ecause (od sa-es people only by means of Christ+s death (1 4orinthians 1618). 'hat is why 4hrist came into the worl*6 to sa e people (%atthew 1621). 0ll people ha e *one wrong things against ;o*>s lawB we *eser e only punishment (Fomans 3623, Fomans C623). 3ut ;o* can forgi e us -ecause 4hrist *ie* for us (.saiah E36E<CB 9ohn 361C<1D). So, we must confess our e il *ee*s to ;o*, an* we must in ite 4hrist into our li es. ,hen people *o such things, they are trusting (od to sa-e them -ecause of 4hrist>s *eath. 0s 4hristians, they wait for 4hrist>s return. 0t his *eath, 4hrist *efeate* -oth the *e il an* the power of *eath ($e-rews 261A<1E). &ntil 4hrist>s return, people will still *ie an* the *e il will continue to ha e power in this worl*. 'hat is the reason why there is so much trou-le in the worl*. 0n* that is the reason why 4hristians are so eager for 4hrist to esta-lish his rule on earth. $owe er, many things that Christ a hie-ed by his death are already happening. ;o* is sa ing peopleB they are recei ing a right relationship with him. 0cross the worl*, people are hearing an* -elie ing his goo* news. ,e e en ha e clear e i*ence that 4hrist *efeate* *eath. 0fter his own *eath, 4hrist -ecame ali e again (1 4orinthians 1E620). So, the hope of 4hristians is not in ain ($e-rews C61?).

!ho should not a

&$ Corinthians $$:*5'

ept the bread and wine at hur hB

Some things are holy. 'hat is, they belong to God in a spe%ial /ay3 .f people *o not respect those holy things they offen* ;o*. 'he bread and wine at church are holy -ecause of their connection with the *eath of 4hrist. %any 4hristians in 4orinth ha* not recognise* that fact. 'hey thought that they were eating together merely in or*er to en5oy themsel es. So, they ate too much foo* an* they *ran+ too much wine. 'hey sent poor 4hristians away without enough to eat (1 4orinthians 11621<22). .t was not Gust !aul who was angry a-out this. 'hey ha* offen*e* ;o* an* they ha* cause* themsel es illness an* trou-les (1 4orinthians 1162?<30). 3ecause of this, !aul a* ise* the 4hristians in 4orinth not to eat meals together (1 4orinthians 1163A). They should Aust share a little bread and wine together to remember Christ+s death (1 4orinthians 1162C). 'hat is what most 4hristian churches *o to*ay. 3ut still, some people *o not really recognise the sacre* nature of that ceremony. #or e@ample, some people accept the -rea* an* wine although they ha e ne er in ite* 4hrist into their li es. !erhaps they imagine that, by their o/n efforts, they can earn a right relationship with ;o*. 3ut that attitude offends (od. 4hrist *ie* to sa e them. 'hey must put their trust completely in him. / en some 4hristians *o not recognise the holy nature of the -rea* an* wine. 'hey are guilty of wrong -eha iour, -ut they do not /ant to %onfess it to God. 3ut we must onfess our wrong deeds to (od if we want him to forgi e us (1 9ohn 16?). ;o* wants to *eal with the wrong things in our li es. .t is wrong for us to accept the -rea* an* wine if we will not allow him to *o that.

2'1

Test yourself: are you ser-ing (od properlyB

&$ Corinthians $$:*6'
)n two separate occasions, !aul urge* the 4hristians in 4orinth to test themsel-es (see 2 4orinthians 136E). .t is not goo* enough if a 4hristian was only loyal to ;o* in the past. 4hristians shoul* %onstantly trust ;o*, an* they shoul* al/ays o-ey his comman*s. 'hey must test their thoughts2 attitudes and beha-iour to ma+e sure that they are ser ing ;o* properly. 0n especially important time to *o that is -efore a 4hristian accepts the -rea* an* wine at church. That eremony is a holy o asion -ecause of its connection with 4hrist>s *eath. .t is ery wrong for a person who is li ing in an unholy manner to accept those sacre* gifts. So, at that special moment, 4hristians shoul* e@amine their own li es in front of ;o*. )ften, of course, they will *isco er that they ha e *one wrong things. !erhaps they are guilty of many e il *ee*s, an* some of those may -e se ere. 'hen, they shoul* remem-er that (od desires -ery mu h to forgi-e. $e forgi es e ery +in* of wrong an* e il *ee* (/@o*us 3A6C<D). $is Son, 9esus, *ie* so that he coul* forgi e his people. ,e woul* -e lying if we claime* ne er to *o any wrong things. So we must onfess our wrong deeds to (od> $e will forgi e us an* he will gi e us a right relationship with him. 'hat is how 4hristians can accept the -rea* an* wine at church. 'hey *o not *eser e to recei e any holy thing -ecause of their own efforts. 3ut they +now that Christ died for them. 'hey ha e confesse* their wrong *ee*s to ;o*, an* ;o* has accepte* them -ecause of 4hrist>s *eath. So, they eat an* *rin+ with than+ful hearts.

%udgement on unholy beha-iour in hur h

&$ Corinthians $$:*8'
'he 4hristians in 4orinth ha* not recognise* the importance of their meals together. 'hey were -eha ing as if they were at a party (1 4orinthians 11620<22). !aul warne* them that they were a ting in an unholy manner on a -ery holy o asion. 'he result was that they ha* -rought ;o*>s Gu*gement against themsel es. 'hat was why many of them were weak and ill. Some of them ha* e en *ie*. .t is a holy act when 4hristians share -rea* an* wine together. 'hey are remem-ering (od+s most holy a t in this worl*, that is, the death of Christ. 'hose 4hristians in 4orinth were not recognising the connection -etween their meals an* 4hrist>s *eath. 'he result of their unholy -eha iour was se ere. )f course, 4hrist *i* not *ie so that his people woul* -ecome wea+ or ill. .n fact, the purpose of his *eath was to ma+e his people well < in their spirits, -ut also in their -o*ies (.saiah E36A<C). $owe er, that holy a t &Christ+s death' was also an a t of Audgement> 'he wor* holy means .separate for God1. So, a holy act will always separate holy people an* things from whate er is !nholy. 4learly, that is a +in* of Gu*gement. 'hat is how, at those holy meals, many 4hristians in 4orinth were bringing about Audgement against themsel-es. 'heir foo* ha* a special meaning6 the -o*y of 4hrist, who *ie* for them. 3ut they ate it in a manner that ma*e poorer 4hristians feel ashame*. 'he richer 4hristians were e en *rin+ing too much wineH !aul tol* them that, especially on such a holy occasion they must first e,amine their own li-es. 'hey shoul* confess their e il *ee*s to ;o*. 'hey shoul* as+ for his help to remo e from their li es anything that is unholy. 'hen, they can accept the -rea* an* wine gla*ly, an* not in fear of Gu*gement.

2'2

#ow Christians may be making themsel-es weak and ill

&$ Corinthians $$:.9'
;o* is ery +in*. Sometimes he will e en rescue us from trou-les that we oursel es ha e cause*. $owe er, we must not e@pect that he will always *o that. 4ertainly, we must not *o wrong or foolish things so that we can *eman* his help. .f we *o that, we are testing (od. !aul has alrea*y warne* 4hristians not to test ;o* (1 4orinthians 106?). .n other wor*s, they must not try to for e (od to prote t them> !aul tol* the 4hristians in 4orinth that they were ma+ing themsel es ill. !ro-a-ly, !aul is Gust referring to the natural results of their wrong beha-iour. .t is unhealthy to eat too much foo* or to *rin+ too much wine. Some of the 4hristians in 4orinth were *oing these things often (1 4orinthians 11621B 1 4orinthians 86D<10). 0lso, many 4hristians were ma+ing themsel es /ea$. !erhaps they were using too mu h energy at their meetings. 'he women were unco ering their hea*s when they felt the $oly Spirit>s power (1 4orinthians 116E<1C). !erhaps at the same time they were shouting, or they were -eha ing in a wil* manner. !aul ha* to e@plain to them how to -eha e when the $oly Spirit spo+e through them (1 4orinthians 1A62D<3E). !aul says that some of them .slept1. $e means that they had died. $owe er, they ha* *ie* as 4hristiansB they will li e again (1 4orinthians chapter 1E). !erhaps those 4hristians thought that, as ;o*>s people, they were safe. 4hristians alrea*y ha e the +in* of life that lasts always in their spirits 1 -ut not yet in their bodies. So, in this world2 they annot do e-erything that they may want to do> 0n* they cannot always *o the things that other people as+ them to *o. / en when their *esires are goo* an* right, they may still -e acting in an unwise manner. 'hey cannot e en Gust copy the things that other 4hristians may -e *oing. ;o* gi es *ifferent amounts of strength to *ifferent people. $e *irects some people to *o things that other people shoul* not e en try to *o.

Can Christians suffer be ause of (od+s AudgementB

&$ Corinthians $$:.$7.*'
'he illness or *eath of 4hristians is not usually the result of (od+s Audgement against them. $owe er, it can -e so sometimes, as !aul has Gust e@plaine* (1 4orinthians 1162?<30). 'hat fact may surprise us. (od lo-es his peopleB he *oes not cause them to suffer. 'hey are his %hildren, to whom he constantly shows his $indness (%atthew D6?<11). ,e fin* an e@planation when we compare 1 4orinthians E61<E with 1 4orinthians 1162D<32. .n the earlier passage, !aul tells the church lea*ers how to *eal with a mem-er who is guilty of ery wic+e* -eha iour. 'hey shoul* pray that ;o* will allow the *e il to cause serious trou-le for that man. 'hat trou-le woul* gi e the man an opportunity to change his attitu*es. ;o*>s *esire is to sa e such a person. $ere, church mem-ers were acting in an unholy manner on a holy occasion. !aul says that they were causing their own trou-les. They ha* -rought the Gu*gement of ;o* against themsel es. So, our troubles are sometimes the result of our own foolish beha-iour> 0n* they are sometimes the result of the de-il+s work. 3ut we must not -lame ;o* for our trou-les. #e only does good things for his people> $owe er, we may as+ why ;o* allows these trou-les to happen. .n 1 4orinthians E6E, the answer was to sa-e the man+s spirit. .n 1 4orinthians 11632, the answer is to sa-e the people from a worse punishment. ,hen ;o*>s people *o unholy or wic+e* things, sometimes only serious trou-les will cause them to stop.

2'3

Simple hanges to deal with problems at hur h meetings

&$ Corinthians $$:..7./'
,hen there is a serious pro-lem with people>s -eha iour at church meetings, sometimes simple hanges can *eal with the pro-lem. .n 4orinth, hur h members were beha-ing in an unholy manner when they share* the -rea* an* wine (1 4orinthians 11620<22). #irst, !aul remin*e* them what 9esus ha* taught a-out this matter (1 4orinthians 11623<2C). 'hen, he urge* them to e@amine their own thoughts an* attitu*es (1 4orinthians 1162D<32). #inally, !aul tol* the church lea*ers to ma+e two simple hanges to that meeting6 (1) #ormerly, people ha* -rought their o/n food to the meeting. 0t the meeting, they ate as much as they wante*. But now the hur h members must eat their food at home> 0t the meeting, they woul* Gust share a little -rea* an* wine, to remem-er 9esus> *eath. (2) #ormerly, people -egan to eat their foo* as soon as they arrived. 'his ma*e the meeting li+e a party, e@cept that each person -rought his own foo*. But now anyone who arri-ed early would ha-e to wait for the other members> So the meeting woul* -egin at its proper time, pro-a-ly with prayer. 'hat woul* ma+e the meeting a more serious occasion, an* people woul* respect its importance. !aul a**s that he wants to ma+e some other arrangements, too. 'here are other things to *eal with, -ut they *o not nee* imme*iate attention. .t woul* -e -etter for !aul to e@plain these things to them himself, rather than to sen* a letter. !erhaps these wor*s en* !aul>s reply to the letter that he mentione* in 1 4orinthians D61. $owe er, !aul has not finishe* the 3oo+ of 1 4orinthians. 'here are some more important su-Gects that ;o* wante* him to teach the 4hristians in 4orinth.

$ Corinthians hapter $*
#ow the #oly Spirit works among Christians
&$ Corinthians $*:$'
'he wor* .gifts1 appears in many translations of 1 4orinthians 1261, -ut it *oes not actually appear here in the original language. !aul>s su-Gect in chapter 12 is how the $oly Spirit wor+s among 4hristians. The #oly Spirit brings Christians into a relationship of lo-e towards ea h other> 'hat was a lesson that the 4hristians in 4orinth nee*e* ery much to learn. 'hey care* ery much a-out the $oly SpiritB they often saw e i*ence of the Spirit>s wor+ in their church. $owe er, they ha* not yet un*erstoo* that they should show lo%e as a result of the Spirit+s work> .n fact, it e en seeme* as if arg!ments were a more freIuent result of the Spirit>s wor+. 'his was -ecause they were not yet mature as 4hristians (1 4orinthians 361<3). !erhaps one group of 4hristians argue* that the $oly Spirit was wor+ing more powerfully among them than among other 4hristians. 0nother group insiste* that the $oly Spirit ha* gi en them more wis*om an* +nowle*ge. 0n* a thir* group insiste* that ;o* spo+e to them more clearly than other 4hristians, -y his $oly Spirit. Feally, the #oly Spirit was not ausing these arguments. /ach of these groups care* too much a-out their own importance, their feelings an* their *esires. 'hat was why they were not showing lo e towar*s each other. .f they really wante* the $oly Spirit to gui*e them, he woul* teach them how to -eha e. 'hen those 4hristians woul* realise that they all nee*e* each other (1 4orinthians 12621<2D). 'hey woul* not try to use the $oly Spirit>s wor+ in or*er to pro e their own importance. .nstea*, they woul* act in lo e (1 4orinthians chapter 13).

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The differen e between the #oly Spirit and e-il spirits

&$ Corinthians $*:*'
!aul writes the wor*s in 1 4orinthians 1262 to 4hristians who ha* formerly -elonge* to false religions. 0t that time, they ser-ed images as their gods. 'hose images were Gust woo*, stone or metalB they were not a-le to spea+ (.saiah AA6?<11). $owe er, the people -elie e* that they really *i* recei e messages from their go*s. 'hey praye* an* they ga e gifts to the go*. 'hen a strange spirit too+ control o er the priest of that go*. )ften, the priest -eha e* in such a wil* manner that the people were ery afrai*. 'hen with great authority, he *eclare* a message that *i* not come from his own min*. 'he people who followe* such religions o-eye* such messages completely. 'hey ser e* their go*s as if they were sla es to those go*s. / eryone +nows that a -loc+ of woo*, metal or stone cannot spea+ (.saiah AA612<20). .t cannot hear a prayerB it cannot rescue anyone from trou-le. $owe er, clearly something ha* power o er the people who ser e* the image. 0n* something too+ control of their priests. 'he 3i-le>s e@planation is that e-il spirits do these things (1 4orinthians 10620<21). 'hese e il spirits oppose 9esus (1 4orinthians 1263). 0n* they come from the *e il. )n the other han*, the #oly Spirit comes from ;o*. 'he $oly Spirit always gi es honour to 9esus (1 4orinthians 1263). 0n* the $oly Spirit ne er *oes anything e il. #is a tions are ompletely good>

= test for e-il spirits

&$ Corinthians $*:.'
'here is great interest to*ay in the power of spirits. $owe er, many people ha e not un*erstoo* that many spirits are e-il. 'he actions of those spirits are completely opposite from the wor+ of ;o*>s $oly Spirit. $ere, !aul gi es a simple test to show whether a person is spea+ing -y the power of the $oly Spirit. The #oly Spirit always gi-es honour to %esus> So, whene er a person gi es honour to 9esus as their :or* (master an* ;o*), the $oly Spirit has helpe* that person to *o that. 'he $oly Spirit ne er opposes 9esus, -ecause there is only one ;o*, #ather, Son an* Spirit. So whene-er anyone says e-il things about %esus2 that person annot be speaking by the power of the #oly Spirit> .t is the nature of e il spirits to lie. Such spirits often cause people to say things that are not sincere. 'hat e@plains why people sometimes seem to say goo* things -y the power of e il spirits. #or e@ample, see :u+e A63A an* 0cts 1C61D. :u+e A6A1 shows 9esus> reaction to this -eha iour. 'hose e il spirits were not trying to gi e honour to 9esus. .nstea*, they were trying to attract attention for themsel es. ,e see that also in the lou* shouts an* wil* -eha iour of people whom e il spirits controlle*. !hen spirits attra t attention for themsel-es2 they take attention away from %esus> So, although e il spirits may seem to gi e honour to 9esus, that is ne er the reality. ,hen someone insults 9esus, those e il wor*s ne er come from the $oly Spirit. 0n* a person can only gi e honour to 9esus with the help of the $oly Spirit.

2'%

The one (od works in many different ways

&$ Corinthians $*:/75'
9ust a few 3i-le passages mention ;o* the )ather2 Son an* Spirit together. Some e@amples are %atthew 2861?, %ar+ 1610<11, an* 2 4orinthians 1361A. /ach of these passages shows that the #ather, Son an* Spirit *o not wor+ separately from each other. 'he 3i-le always emphasises that there is only one (od ("euteronomy C6AB 9ohn 1A6?<10B 1 4orinthians 86A). .n 1 4orinthians 126A<C, we ha e another passage that refers to the #ather, Son an* Spirit. )f course, the wor*s =;o*> an* =:or*> are -oth general wor*s for ;o*B they coul* refer to the #ather, Son or Spirit (9ohn 20628B $e-rews 168<10). $owe er, in the 3oo+ of 1 4orinthians, !aul usually uses the wor* =:or*> to refer to Christ, an* the wor* =;o*> for the )ather (1 4orinthians 86C). .n this passage too, !aul emphasises that the #ather, Son an* Spirit are the same (od. )ur one ;o* wor+s among his people in many different ways. 4hrist, our :or* (master), gi es each person different instructions a-out how to ser e him (1 4orinthians 36E). 'hat is especially true when ;o* appoints church lea*ers (1 4orinthians 12628). 0lso, the $oly Spirit gi es different +in*s of gifts to ;o*>s people (1 4orinthians 1268<11). So ;o*>s people are not all ali+e (1 4orinthians 1261A<2D). ;o* arranges all these *ifferences, not to separate his people, -ut in or*er to Aoin them together (1 4orinthians 12612<1A). (o single 4hristian has all ;o*>s gifts. (o single 4hristian can carry out all ;o*>s wor+. 'he result is that 4hristians all nee* each other. 'hey *o ;o*>s wor+ together < -ut the honour -elongs to ;o* alone (1 4orinthians 36C<?).

(ifts of the #oly Spirit

&$ Corinthians $*:576'
'he $oly Spirit is not Gust for church lea*ers. 'he Spirit is ;o*, e en as the #ather an* the Son are ;o*. 3ut there are not three ;o*sB there is only one ;o*. $e, ;o*, is wor+ing -y his Spirit among his people. So, e i*ence of the $oly Spirit>s wor+ can appear in the life of any 4hristian. .n fact, that e-iden e should appear in e-ery Christian+s life, -ecause e ery 4hristian shoul* allow the $oly Spirit to gui*e him (;alatians E61C). $owe er, the $oly Spirit *oes not wor+ in the same way in e ery 4hristian>s life. #e gi-es different gifts to ea h personJ each person ser es 4hrist in *ifferent ways (1 4orinthians 126A<E). 'his is necessary -ecause Christians should work together to *o ;o*>s wor+. .t is important -ecause the honour for ;o*>s wor+ -elongs to ;o*, an* not to any person. !aul now -egins a list of 8 different gifts of the Spirit. 'hat is, ? *ifferent ways that ;o* wor+s among his people -y the power of his $oly Spirit. 'hese are not things that people can *o -y their own human s+ills. 'hey cannot *o these things -y mere human effort (1 4orinthians 1263B !salm 12D61). ;o* is carrying out his own wor+ among his people. /ach person must choose whether to let the $oly Spirit wor+ in his life, or not. !aul -egins his list with words of wisdom an* knowledge. $e *oes not mean human wis*om or natural +nowle*ge. $e means the type of wis*om that comes only from the $oly Spirit (1 4orinthians 2610<13). 'hat wis*om shows ;o*>s people what ;o* is *oing. .t was human wis*om that cause* people to oppose 4hrist (1 4orinthians 268). ;o*>s wis*om is much -etter than any human wis*om (1 4orinthians 1623<31).

2'&

)aith is (od+s gift

&$ Corinthians $*:8'
)aith is a gift that the $oly Spirit gi es. So, in the 3i-le, faith is not merely a -elief in something. !eople can con ince themsel es a-out all +in*s of things, an* they call that6 faith. 3ut that is not what the 3i-le means -y =faith>. .n the 3i-le, faith means trust in (od. /specially, it refers to tr!st in God1s promises. ;o* has ma*e a promise, an* the person with faith trusts him to *o that thing. 'hat person +nows that ;o* will not *isappoint him. ;o*>s promises are certain. So the person with faith continues to trust ;o*, whate er may happen. 'hat +in* of faith is not Gust a -elief or a thought in a person>s min*. .t is not imagination. .t is something that ;o*>s $oly Spirit has shown to that person>s spirit (1 4orinthians 26?<11). #aith -elongs in a person>s spirit an* not Gust the min*. 'hat is why faith is so powerful (%ar+ 11622<2A) "uring his life on earth, 9esus ured people -ecause of faith. 0fter that, ;o* continue* to cure people when 4hristians ha* faith. )f course, *octors an* nurses also ma+e people well. 3ut !aul>s su-Gect here is not the natural, human s+ill of *octors an* nursesB he is *iscussing gifts of the $oly Spirit. So, 4hristians shoul* not thin+ that they can cure people -y their prayers or -y their own faith (0cts 3612). .t is faith in Christ that cures people (0cts 361C). .t is the #oly Spirit who gi-es to (od+s people the power to pray in faith. 'his is not a human s+illB it is a gift from ;o*.

?ore gifts of the #oly Spirit

&$ Corinthians $*:$9'
1 4orinthians 12610 is the en* of !aul>s list of gifts of the #oly Spirit. 'he gifts in this list are not human s+ills. !eople cannot *o these things unless the $oly Spirit is wor+ing in their li es. 'he $oly Spirit gi es these gifts to encourage ;o*>s people an* to ma+e them stronger. So, it is a gift of the $oly Spirit when (od works powerfully among his people. $e *oes things for them that woul* -e impossi-le -y natural means. ,hen ;o* answers the prayer of a 4hristian, ;o* acts powerfully on that 4hristian>s -ehalf. 0 prayer is not a wish. !rayer is an appeal to ;o*, to *o something won*erful. .n the 3i-le, to <prophesy+ means to spea+ wor*s that come from the $oly Spirit. (Sometimes the wor* can also refer to wor*s from an e il spirit, -ut the $oly Spirit is the su-Gect here). &sually, a person>s wor*s come from their thoughts or their imagination. $owe er, a 4hristian prophesies when he spea+s -y the power of the $oly Spirit. Sometimes the purpose is to tell people a message from ;o*. )n rare occasions, that message may -e a-out future e ents (0cts 21610<11). Sometimes the purpose is to spea+ wor*s that gi e honour to ;o*. 0s . ha e sai*, sometimes e il spirits imitate the wor+ of ;o*>s $oly Spirit. 0nyone can recognise a message from an e il spirit if that message insults 4hrist (1 4orinthians 1263). $owe er, it is the nature of an e il spirit to lie. / il spirits often spea+ wor*s that are not sincere (%ar+ 162A). 'hey try to gain attention for themsel es, an* so to ta+e attention away from 4hrist. .n such circumstances, it may -e impossi-le for the human min* to +now whether a message really is from ;o*. $owe er, 4hristians *o not nee* to -e afrai*. (od+s #oly Spirit an show them whether a person really is speaking by the power of the #oly Spirit> 'hat, too, is a gift of the $oly Spirit. ;o* gi es to his people e erything that they nee* in or*er to ser e him properly. $owe er, he *oes not gi e all these gifts to e ery 4hristian. $e shares them among 4hristians. $is purpose is that all 4hristians shoul* *epen* on each other (1 4orinthians 12612B 1 4orinthians 1262D<31).

2''

'he wor* <tongues+ means =languages>. $owe er, !aul>s su-Gect is the gifts that the $oly Spirit gi es (1 4orinthians 1268). ,e must not, therefore, confuse this gift with a natural s+ill to learn languages. 'hat is ery clear when we rea* 0cts 26A<12. .n that passage, the first 4hristians spo+e in languages that they ha* not learne*. 'hey *i* it -y the power of the $oly Spirit. 0fter that e ent, the 3i-le refers to similar e ents in 0cts 106AE<AC an* 0cts 1?6C. 1 4orinthians chapter 1A shows that similar things ha* happene* -oth to !aul an* among the 4hristians in 4orinth. .n fact, the 4hristians in 4orinth were spea+ing in tongues an* prophesying ery often. 'hey *i* these things so often that !aul ha* to a* ise them a-out the proper use of these gifts. ,e will learn more a-out tongues, an* the gift to interpret tongues, in 1 4orinthians chapter 1A.

The purpose of the #oly Spirit+s gifts is so that Christians an help ea h other
&$ Corinthians $*:$$7$*'
;o* was wor+ing powerfully in the church at 4orinth. 'here was e i*ence of that fact in the won*erful gifts he ha* gi en them -y his Spirit (1 4orinthians 1268<10). $owe er, the 4hristians in 4orinth were not yet mature in their relationship with ;o*. 'hat was clear from their onstant arguments with each other (1 4orinthians 361<3). !ro-a-ly they argue* a-out which of them ha* recei e* the -est gifts from the $oly Spirit. Such pro-lems are not unusual. / en 9esus ha* to *eal with these pro-lems among his *isciples (special stu*ents). )n se eral occasions they ha* argue* a-out who was the greatest among them (%ar+ ?633<3DB %ar+ 106A1<AE). 9esus tol* his *isciples that the greatest among them must ser-e e-eryone else (%ar+ ?63E). .n the same manner, !aul remin*e* the 4hristians in 4orinth that they ha* all recei e* their gifts from the $oly Spirit. The purpose of those different gifts was so that they all ould help ea h other> 0ll those gifts were the wor+ of the same $oly SpiritB ;o* was wor+ing in their li es. ,hen 4hristians are mature, they *o not still argue a-out their own importance. .nstea*, they show lo-e to other people (9ohn 1363A<3EB 1 4orinthians chapter 13). 'hey use their gifts to help wea+er 4hristians. .n or*er to e@plain that, !aul use* a word7pi ture about a body. 0 -o*y has many *ifferent parts, -ut they all -elong to the -o*y. .n the same way, there are many *ifferent 4hristians, -ut they all -elong to 4hrist. 'hey all nee* each other, so they all shoul* lo e each other. ;o* wants them to help each other an* to ta+e care of each other.

#ow the #oly Spirit works in the li-es of (od+s people

&$ Corinthians $*:$.'
!aul>s wor*<pictures are interesting. Baptism is a ceremony that washes the o!tside of a person. ,hen a person drinks, howe er, the water goes inside that person. 'he $oly Spirit wor+s in every part of a person>s life. ,hen a person first -ecomes a 4hristian, the $oly Spirit remo es that person>s sins (e il *ee*s). 'hat is what the ceremony calle* baptism shows. / en as water washes *irt away, so the $oly Spirit remo es a person>s sins. 'he result is that the person has -ecome one of ;o*>s holy people. 'hat person has -egun a relationship -oth with ;o* an* with all other 4hristians. !aul calls that relationship6 =the -o*y of 4hrist> (1 4orinthians 1262D). 'hat relationship is not Gust for people from one special nation. !eople from e ery country can -ecome 4hristians. .t is not Gust for rich people. 'he poorest people 1 e en sla es 1 can -ecome 4hristians too. 'ogether, they all belong to ea h other as the body of Christ> 'hey *epen* on each other an* they show lo e towar*s each other. 'his is a won*erful thing that ;o* has *one. $e has -rought all these *ifferent people together to show his lo e to the worl*.

2'8

'he $oly Spirit>s wor+ *oes not en* when a person -ecomes a 4hristian. 'he $oly Spirit continues to wor+ insi*e that person. 'he $oly Spirit fills that person, an* he satisfies that person completely. 9esus too compare* the $oly Spirit to a drink (9ohn A613<1AB 9ohn D63D<3?). 'his is not li+e a *rin+ that satisfies for Gust a short time. 'he $oly Spirit satisfies ;o*>s people now an* always. .n fact, 9esus a**e* that the $oly Spirit *oes not Gust satisfy them. $e gi es e en more than they nee*. :i+e a ri er, the Spirit goes out from them to show ;o*>s lo e in the worl* (9ohn D638).

Christians need ea h other

&$ Corinthians $*:$/7*9'
!aul wante* the 4hristians in 4orinth to realise how much they needed ea h other. ,hen ;o* sa e* them, he *i* not *o that in or*er to separate them into opposing groups. $e sa e* them in or*er to Aoin them together with people from many other nations as his people (1 4orinthians 12613). .t was -ecause of their own weakness that they ha* separate* themsel es into opposing groups (1 4orinthians 1610<12). So, !aul use* this wor*<picture a-out a -o*y to teach them. =ll Christians together are like Christ+s body (1 4orinthians 1262D). ;o* has arrange* a -o*y to ha e many parts, an* each part is necessary for a certain reason. /ach 4hristian is li+e a part of the -o*y. So, although all 4hristians are *ifferent from each other, ea h one is ne essary for a certain reason. ;o* has *one this -ecause he wants 4hristians to show lo-e to each other (1 4orinthians 1262E). $e wants 4hristians to -e *ifferent from each other, -ut that is not a proper reason for arguments. .nstea*, it means that ea h one does something important for the benefit of other Christians. 'hey ha e a relationship with each otherB they nee* each other. Someone in the church may seem so important that e eryone respects that person. )ther people, li+e the 4hristian sla es in 4orinth, may thin+ themsel es too !nimportant to -elong to the church. $owe er, in (od+s opinion, all people who ha e truste* him to sa e them -elong to his church. They are all important and ne essary> So he gi es each one special gifts -y his Spirit so that the person can ser e him, an* other people, -etter.

#ow to deal with weaker Christians

&$ Corinthians $*:*$7*0'
.n a 4hristian church, some mem-ers may ha e more pro-lems than the other mem-ers. #or e@ample, they may -e wea+, poor or illB or other people may consi*er them foolish. 'he other mem-ers of that church may fin* it har* to *eal with those people. 'hey may e en wish that such people *i* not -elong to their church. ,e ha e a *ifferent attitu*e when there is a wea+ness in our own -o*ies. .f, for e@ample, our foot or our heart is too wea+, we loo+ after that part more carefully. .f e en a little part li+e a tooth is ery painful, it recei es all our attention. ,e har*ly nee* to thin+ a-out the parts of our -o*ies that are well. 3ut we must take are of the parts that are weak. !aul says that Christians should ha-e similar attitudes towards the weaker members of their hur hes. .f they consi*er someone wea+er, then they shoul* care more for that person. !aul>s reason is that ;o* has create* a relationship -etween *ifferent 4hristians. 'herefore, they must show lo e towar*s each other. !erhaps they came from *ifferent nations an* perhaps their li es are ery *ifferent from each other. (ow, howe er, ;o* has -rought them together, in their relationship with 4hrist. 'ogether he has forgi en themB together they -elong to 4hrist. (ow ;o* has gi en them gifts -y his $oly Spirit. 'hose gifts are not Gust for their own -enefit. ;o* wants them to use their gifts in or*er to help each other.

2'(

Christians share their Aoys and troubles

&$ Corinthians $*:*3'
!aul is still writing a-out how ;o* has *esigne* the human -o*y. $owe er, clearly !aul is thin+ing a-out Christians in their relationship with ea h other. 'he wor* .member1 appears in many translationsB here it means a part of the body. ,hen one part suffers pain, the whole -o*y suffers. ,hen one part recei es honour 1 for e@ample, a runner for the spee* of his legs 1 the whole person is happy. 'hat shoul* -e true in the li es of 4hristians, too. ,hen someone -ecomes a 4hristian, there is great Goy in hea en (:u+e 1E6DB :u+e 1E610). )f course Christians on earth should share that person+s Aoy, too. ;o* is *oing won*erful things in the li es of his people. 4hristians ha e ery many reasons to -e Goyful. Christians share their troubles2 too> Sympathy is a natural e@pression of a 4hristian>s lo e for someone who is suffering. $owe er, +in* thoughts achie e nothing without the right actions. 4hristians pray for people who suffer. 'hey gi e an* they wor+ to help those people. .n the first years of the 4hristian church, 4hristians *i* e en more than to share Goys an* trou-les. 0cts 26A3<AD recor*s how the first Christians shared e-erything. 'hey *i* not consi*er their possessions to -e their own. .nstea*, they sol* what they ha* in or*er to gi e it to poor people. 'hey ha* generous attitu*es an* they showe* real lo e to each other. .t was not possi-le for that arrangement to continue. 0fter some time, the lea*ers of the church ha* to *eal with trou-les an* arguments a-out people>s gifts (0cts C61<C). 3ut the lo-e that Christians show to ea h other must ontinue> 'he relationship -etween them ma+es that lo e essential.

(od unites Christ and his people

&$ Corinthians $*:*5'
.Yo! are the body of Christ,1 *eclares !aul. ,e e@pecte* him to say that. .n 1 4orinthians 1261A< 2C, he has carefully *escri-e* the relationship -etween the parts of the human -o*y. $e has shown how each part *epen*s on the other parts. $owe er, we alrea*y +new these things. !aul>s real purpose was to show the kind of relationship that Christians should ha-e with ea h other. So, the whole passage a-out the -o*y was a wor*<picture. 3ut it was not Gust a wor*<picture. 'hat fact -ecomes clear when we rea* !aul>s wor*s in /phesians E623<32. 'here, !aul shows where this *escription of the %h!r%h as Christ1s body came from. .t was not Gust a cle er i*ea to teach 4hristians a-out lo e for each other. .t was something that ;aul had learned from the Book of (enesis. ;enesis 262A says that (od unites a man with his wife on their marriage. 9esus emphasises the importance of that in %ar+ 106D<8. .n ;o*>s opinion, they ha e -ecome as one person. .n /phesians E632, !aul says that this means Christ and his hur h. /phesians E628 shows what ;enesis 262A means for hus-an*s an* wi es. 0 hus-an* shoul* lo e his wife as his own -o*y. ;o* has Goine* them togetherB they must not still consi*er themsel es as separate people. 'hat is how 4hrist too -eha es towar*s his people. 'he 3i-le calls them his =-ri*e> (2 4orinthians 1162B Fe elation 1?6C<?). 1n the same way that (od unites a husband and his wife2 so (od unites Christ and his people> So2 Christ onsiders them to belong to his own body> 'hat is clear from his lo e for them (/phesians E62?<30)

280

;eople that (od uses

&$ Corinthians $*:*6'
1 4orinthians 12628 -egins with a list of hur h leadersB an* it is an unusual list. .t *oes not e en mention e angelists an* pastors, which appear in !aul>s list in /phesians A611. / angelists are people who teach other people how to trust 4hrist. !astors loo+ after the people who ha e -ecome 4hristians. 'he list is also unusual for another reason. .t *oes not use the titles that !aul himself chose for church lea*ers in 1 'imothy 361 an* 1 'imothy 3612. 'he list in 1 4orinthians 12628 seems to emphasise the work that (od has gi-en these people to do. .t is not Gust a list of natural human s+ills. :i+e the list in 1 4orinthians 1268<10, it shows how ;o*>s $oly Spirit wor+s among his people. 1 4orinthians 1268<10 was a list of &ifts that the pirit gives. 1 4orinthians 12628 is a list of people that the pirit !ses. 'he wor* <apostle+ originally meant a ser ant whose master sen*s him to carry out an important tas+. 0mong the first 4hristians, it meant someone whom ;o* sen*s to *eclare his goo* news, an* so to esta-lish churches. 0 prophet is someone who *eclares messages from ;o*. 0 tea her teaches people from the 3i-le. 'he apostles le* the church in 9erusalem (0cts 1161)B prophets an* teachers le* the church in 0ntioch (0cts 1361). ;o* can wor+ through church lea*ersB he also works through people who are not hur h leaders. $e wants to use e ery 4hristian, -ut to some of them he gi es spe%ial gifts (1 4orinthians 1268<10). )ther 4hristians use nat!ral s$ills as the $oly Spirit gui*es them. ,e can fin* e@amples of all these things in !aul>s list in 1 4orinthians 12628. .n the li es of all these people, ;o*>s $oly Spirit is wor+ing for the -enefit of other people in his church.

(od does not gi-e the same gifts to e-ery Christian

&$ Corinthians $*:*87.9'
'he purpose of the Iuestions in 1 4orinthians 1262?<30 is to remin* 4hristians that (od does not gi-e the same gifts to them all. 'hey *o not all *o the same +in* of wor+ for ;o*. ;o* has many *ifferent ways -y which he wor+s in an* through their li es. 'hat fact helps us to un*erstan* why 4hristians shoul* not separate themsel es from each other. ;o* *oes not *o anything without a proper purpose. So when ;o* gi es any gift to his people, they nee* that gift. .f he *oes not gi e that gift to e eryone, he still wants 4hristians to -enefit from that gift. So, other 4hristians nee* the person with that gift to *o ;o*>s wor+ among them. Christians depend on ea h other> .n fact, some of ;o*>s gifts e en *epen* on other gifts. )ne gift is to interpret tongues. 0 person spea+s in tongues when he spea+s in an un+nown language -y the power of the $oly Spirit. 3ut if no-o*y spo+e in tongues, the gift to interpret it woul* -e without purpose. !aul e@plains this in or*er to show the 4hristians in 4orinth that they should not separate from ea h other. 0lrea*y, there were opposing groups in their church. 'hey ha* argue* with each other an* they ha* e en ta+en each other to court. 3ut !aul tol* them that they needed ea h other> 'he gifts that the $oly Spirit ha* gi en them were e i*ence of that fact. So was the special wor+ that ;o* ha* gi en some of them to *o. ;o* ha* not gi en this wor+, these gifts or these s+ills to e eryone. So, other 4hristians nee*e* themB an* they nee*e* those other 4hristians.

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:o-e and the gifts of the Spirit

&$ Corinthians $*:.$'
%any 4hristians are afrai* of the gifts of the $oly Spirit. 'hey worry a-out something that they cannot control. 'hey woul* prefer if their 4hristian -elief was only in their min*s an* not their spirits. 'hat fear is wrong. The #oly Spirit omes from (od2 who lo-es us> ,ithout the $oly Spirit>s wor+, no-o*y coul* e er -ecome a 4hristian. 'he $oly Spirit helps us to *e elop in our 4hristian li es. =ll the gifts of the #oly Spirit are good> !aul tol* the 4hristians in 4orinth that they shoul* *esire .the greater gifts1. $e shows the meaning of that phrase in 1 4orinthians 1A61<C. 'he greater gifts are the ones that benefit other people. 'he gifts that ;o* gi es us for our own -enefit are goo*B -ut it is e en more won*erful when we can use those gifts to help other people. )ur *esire shoul* always -e to show lo-e to other people. :o e is e@cellent an* it is perfect. 1t is the most wonderful thing in our Christian li-es when we show (od+s lo-e to other people> 'his is what it means to -e a mature 4hristian. 0 4hristians who is not mature cares too much a-out himself (1 4orinthians 363). 0 4hristian who is mature cares a-out other people. )f course people who are not 4hristians can show genuine lo e. .t is won*erful when anyone *oes that. 3ut without a relationship with ;o*, a person can only show h!man love. 0 mature 4hristian acts in the power of the $oly Spirit to show (od+s lo-e to people in this worl*.

$ Corinthians hapter $.
!ithout lo-e2 our words a hie-e nothing
&$ Corinthians $.:$'
%any people consi*er 1 4orinthians chapter 13 to -e one of the greatest poems that anyone has e-er written> $owe er, !aul was not trying to write poetry. $e was trying to a* ise a group of young 4hristians who were *oing many wrong things. 0lthough the $oly Spirit was wor+ing powerfully in their church, they were arguing constantly with each other. 'hey ha* not yet un*erstoo* that Christians should show lo-e towar*s other people (%ar+ 12631B 9ohn 1363A<3E). So, it was necessary for !aul to e@plain what lo-e really is. 3y =lo e>, he *i* not merely mean human lo e. $e meant the kind of lo-e that (od himself has shown to people (9ohn 361C). .t is this +in* of lo e that 4hristians can show to other people. !aul first refers to a person who spea+s the languages of -oth hea en an* earth. 'his was a part of the actual e@perience -oth of !aul an* of the 4hristians in 4orinth (1 4orinthians 1A618). 'hey too spo+e in un+nown languages -y the power of the $oly Spirit, as the first 4hristians in 9erusalem ha* *one (0cts 26A<11). Such a gift shoul* allow that person to e@press the *eepest thoughts from the Spirit (1 4orinthians 2613). $owe er, !aul is *escri-ing someone who acts without lo-e. So e en if that person spea+s in all the languages of hea en an* earth, their wor*s are still without meaning. 'hey are Gust a noise that e@presses nothing. !aul is not arguing, of course, that the gifts of the $oly Spirit ha e no purpose. $e e@plains their purpose in chapters 12 an* 1A. !aul is emphasising that lo-e is essential for Christians.

282

!ithout lo-e2 knowledge and faith a hie-e nothing

&$ Corinthians $.:*'
'he first 4hristians sometimes confuse* impressi e wor*s with wis*om an* +nowle*ge, an* that worrie* !aul. $e often warne* a-out false teachers who woul* use impressi e arguments to teach wrong things (0cts 2062?<30). 'hose teachers *i* not really un*erstan* the 3i-le (1 'imothy 16D). )n the other han*, !aul really *i* ha e great +nowle*ge of the 3i-le. $owe er, he refuse* to use that +nowle*ge to impress people. .nstea*, he taught people simply a-out 9esus an* his *eath (1 4orinthians 261<E). 'he false teachers preten*e* to ha e great +nowle*ge, an* !aul really *i* ha e great +nowle*ge. But e-en someone who had all knowledge needed to tea h with an attitude of lo-e towar*s his stu*ents. )therwise, his great wor*s woul* not help anyone in their relationship with ;o*. 'he first 4hristians also lo e* to see ;o*>s powerful acts among them. 9esus himself ha* sai* that faith coul* mo e mountains (%ar+ 11623). .n the 3i-le, faith means acti e -elief an* trust in ;o*. So, someone with all faith woul* -elie e an* trust ;o* completely. Su h faith ould do great things but2 without lo-e2 it would a hie-e nothing worthwhile> 'he person with great faith must act in lo e. 'hat is, -y his faith he must show ;o*>s lo e to the worl*. ;o* *oes not gi e people faith so that they can use it for selfish reasons. !eople li+e to follow teachers whose wor*s an* actions are impressi e. 4hurch lea*ers li+e that can always persua*e many people to Goin their churches. $owe er, it is much more important for a church lea*er to show lo e, -oth towar*s ;o* an* towar*s other people. :o e is essential for e ery 4hristian, -ut especially for lea*ers.

!ithout lo-e2 the most generous gifts a hie-e nothing

&$ Corinthians $.:.'
&sually, someone who acts generously is showing lo e. $owe er, !aul shows us that this may not always -e so. $e *escri-es someone who carries out a ery generous act. .n fact, it is the most generous a t that anyone an imagine. 'his person gi es away all his possessions to poor people. $owe er, for this person, that act is not generous enough. So he gi es e en moreB he gi-es his own life. ,e *o not +now whyB he gi es it for something that he -elie es in. $e accepts a terri-le *eath. .t is so terri-le that nothing remains of his -o*y for anyone to -ury. !eople woul* consi*er that an awful way to *ie. !aul then tells us that this person was a ting without lo-e> !aul *oes not e@plain why anyone woul* *o such a thing. !erhaps the person wante* to *o something that was truly great an* no-le. !erhaps he thought that -y these completely generous an* unselfish acts, he woul* achie e something goo* -y his life. #owe-er2 he failed be ause he did not a t in lo-e> 4learly, !aul cannot mean lo e for anything whate er. $e means a parti ular kind of lo-e which woul* ma+e the person>s actions worthwhile. 'hat woul* -e clear to the 4hristians in 4orinth who rea* this -oo+ in its original language, ;ree+. .n the ;ree+ language, !aul>s wor* for =lo e> in this chapter is *G*(E. .t is the wor* that 4hristians use for the lo-e of (od. .n 9ohn 2161E<1D, !eter *i* not want to use that wor* to *escri-e his lo e for 4hrist, which seeme* too wea+. $owe er, 4hristians can show that +in* of lo e when they first recei e it from ;o* (1 9ohn A61?). .t is a won*erful fact that Christians an show that kind of lo-e to the world. .t is that +in* of lo e that ma+es their actions worthwhile.

The nature of true lo-e

&$ Corinthians $.:/'
.n the opinion of many people to*ay, lo e is an emotion. $owe er, it is clear that !aul is not *escri-ing an emotion here. (o emotion, howe er pleasant it may feel, has these Iualities.

283

'he +in* of lo e that !aul *escri-es is a de ision, not an emotion. 0 person de ides to -e patient an* +in*. 0 person de ides not to -e Gealous or prou*. ,hen a person follows his emotions, that person is -eha ing in a selfish manner. ,hen he *oes anything 1 e en something goo* 1 he is trying to please himself. / en when he *oes something for someone else>s -enefit, he is constantly thin+ing a-out his o/n feelings. !aul has alrea*y warne* the 4hristians in 4orinth that they must not allow their feelings to rule their li-es (1 4orinthians 106C<11). $e has warne* them a-out prou* wor*s an* prou* attitu*es (1 4orinthians A618<21). (ow, he tells them ho/ they sho!ld behave. Their words and their a tions should onstantly e,press the lo-e of (od> ;o*>s lo e shoul* fill their li es so much that they *o not want to please themsel es. .nstea*, their *esire shoul* -e to ser e other people -y means of the lo e that ;o* gi es. 9ealous thoughts an* prou* wor*s e@press selfish attitu*es. True lo-e is ne-er selfish> !aul mentions patien e and kindness as Iualities of true lo e. 'hese also appear in ;alatians E622<23 as Iualities that the $oly Spirit pro*uces in a person>s life. So when people show this +in* of lo e, it is the result of the $oly Spirit>s wor+ in their li es. 'heir *ecision is to allow the $oly Spirit to wor+ through them.

#ow to show lo-e during an argument

&$ Corinthians $.:0'
.t is not har* to fin* wrong attitudes, li+e the ones that !aul *escri-es in 1 4orinthians 136E, among 4hristians. 'he pro-lem is especially se ere among church lea*ers, an* this offen*s many people. 'he pro-lem is that church lea*ers often consi*er themsel es right. So, they insist on what they -elie e. 'hey spea+ in a manner that shows authority. 'hey fiercely oppose anyone who *isagrees with them. Such lea*ers sincerely -elie e that they are spea+ing the truth. )f course, what they say may -e completely right. .t is not wrong to argue for the truth. 3ut e-en when someone+s words are ompletely right2 their attitudes an still be wrong. .n fact, unless a 4hristian constantly acts in lo e, that 4hristianNs attitu*es are wrong. 0 person who has true lo e still spea+s the truth, -ut ne er in a prou* manner. .f that person has to insist on something, he ne er *oes it in a cruel manner. $e respects other peopleB he listens to the people who oppose him. $e lo es the truth 1 an* other people can sometimes -e rightH But e-en when they are not right2 he still ares about them> $is *esire is to help them, an* not to esta-lish his own authority. 9esus taught that it is a ery serious matter to offen* a wea+er 4hristian (%ar+ ?6A2). !aul too tol* 4hristians that they shoul* thin+ a-out the effect of their actions on wea+er 4hristians (1 4orinthians 8610<13). E-en when Christians argue2 they should a t in lo-e>

;erfe t lo-e has higher standards

&$ Corinthians $.:3'
!aul is e@plaining the nature of perfe t lo-e. 'hat is the +in* of lo e that ;o* shows. .t is the +in* of lo e that ;o* wants his people to show in this worl*. Such lo e is much -etter than the lo e that people usually show towar*s each other. . mean that perfe t lo-e has higher standards. #or e@ample, people often spea+ lies -ecause of strong feelings towar*s someone else. 'hey might spea+ lies -ecause they want someone to -e their frien*, or in or*er to ha e se@ with that person. ,e *o not e en want to use the wor* =lo e> when we spea+ a-out such a relationship. So we alrea*y realise that genuine lo e must -e much -etter than that. ,e recognise the connection -etween lo-e and truth.

28$

/ eryone li+es the truth when they -enefit -y it. 3ut it is much har*er to appro e of the truth if you *o not gain any a* antage from it. (ot many people are sincere, honest an* truthful when life is har*. 3ut that is how ;o* wants his people to -eha e (%atthew E61C). 'hey are kind when people spea+ cruel wor*s against them. 'hey are gentle to people who insult them (1 4orinthians A612< 13). .nstea* of hate, they show lo-e. You may say that it is impossi-le for anyone to li e -y such stan*ar*s in this worl*. 'hat is true, -ut ;o* *oes not e@pect 4hristians to *o these things -y their own s+ill. 1t is not their own lo-e that they must show2 but (od+s lo-e> 'heir own lo e may -e wea+, -ut ;o*>s lo e remains strong in e ery situation. $e gi es them the courage an* strength to stan* against e il things an* for the truth. $e gi es them the power to *o that with an attitu*e that shows real lo e towar*s other people. 'hat +in* of lo e *oes not oppose the truthB it supports the truth.

)our things that lo-e does2 without limits

&$ Corinthians $.:5'
,hen ;o*>s lo e wor+s through us, that lo-e has no limits. 'o emphasise that fact, !aul repeats the wor* that means .all things1 / times. $owe er, he *oes not mean the same +in* of things each time. ,e *o not hope for the same things that we en*ure. !ro er-s 10612 says that lo e o-ers all sins (e il *ee*s). .n other wor*s, it is possi-le to show true lo e e en to someone who has carrie* out terri-le e il *ee*s. 'hat +in* of lo e *oes not appro e of anything e il (1 4orinthians 136C). .t *oes not mean that the guilty person is not responsi-le for his acts. $owe er, -y this +in* of lo e we can intro*uce a person to 4hrist. ;o* shows this lo e6 4hrist *ie* for people who ha* *one many wrong an* e il things (Fomans E68). !erfect lo e -rings perfect faith an* perfect hope. #aith means to -elie e an* to trust ;o*. 'his is how a person can please ;o*B -y trust in his promises. .n the 3i-le, hope means to -e certain that ;o* will carry out those promises ($e-rews C618<1?). .t is the lo e of ;o* that ma+es it possi-le for people to ha e faith. .t is the lo e of ;o* that gi es hope to his people. ;o* first co ers their sin so that he can *eal with it. 'hen he gi es them faith an* hope so that they can ser e him properly. 'o endure means to stan* firm *uring trou-les. 'he wor* refers especially to the trou-les that 4hristians suffer -ecause of their enemies. 4hristians continue to -e loyal to ;o*, whate er happens. 'hey may -e -ra e people, -ut they *o not *epen* on the strength of their own min*s. .nstea*, they recei e the strength to en*ure from the lo e of ;o*. 3ecause of that, e en *uring the most se ere trou-les, they show ;o*>s lo e to the worl* (0cts D6C0 to 86AB 0cts 1161?<21).

!hy prophe ies2 tongues and knowledge will not last

&$ Corinthians $.:6'
!aul refers here to three of the gifts of the $oly Spirit, from his list in 1 4orinthians 1268<10. <;rophe ies+ are messages from ;o* that a person *eclares to other people -y the power of the $oly Spirit. <Tongues+ means wor*s from the $oly Spirit in languages that the spea+er has not learnt. So, similarly, <knowledge+ must mean special +nowle*ge that the $oly Spirit gi es to a person. !aul *eclares that these gifts of the #oly Spirit will end. 'he purpose of these gifts is to help 4hristians in this worl*, an* *uring the present age. $owe er, this worl* will not last, an* this present age will en*. .n the future, Christ will return to rule, an* ;o* will change e erything (1 4orinthians 1E6E1<E2). 0t that future time, those gifts will -e unnecessary. 'hey ha* a purpose, -ut that purpose will -e complete. .nstea*, (od+s people will then ha-e a perfe t relationship with him (Fomans 8618< 21). #or e@ample, we only ha e a little +nowle*ge now, e en when the $oly Spirit gi es +nowle*ge. 3ut in the future, our +nowle*ge will -e complete (1 4orinthians 13612). So the $oly Spirit will not nee* to gi e us more +nowle*ge then.

28%

.n the same way, no-o*y will nee* to gi e us messages from ;o*. .nstea*, ;o*>s wor* will alrea*y -e in our hearts ($e-rews 8610<11). 0lso, ;o*>s people will not spea+ in un+nown languages. "ifferent languages -ecame necessary when ;o* ha* to separate people (;enesis 1161<?). 3ut now ;o* is Goining his people together (1 4orinthians 12612<13). ,hen that is complete, nothing will separate them from each other, or from ;o* (Fe elation 2163). 'hose gifts will not still remain. #owe-er2 the lo-e that (od gi-es will ne-er end> $is lo e is perfect.

!hy prophe ies are not perfe t

&$ Corinthians $.:87$9'
=,e +now in part an* we prophesy in part,> !aul writes. 'hat statement may surprise us. !aul is referring to the gifts of the $oly Spirit in 1 4orinthians 1268<10. 3y <prophesy+, he means that a person may spea+ a message from ;o*. 'he $oly Spirit places those wor*s in the person>s spirit, then the person *eclares that message, often in a church meeting (1 4orinthians 1A6E). 'he +in* of knowledge that !aul refers to is not normal human +nowle*ge. .nstea*, it is the +in* of +nowle*ge that the $oly Spirit gi es to a person. 3ecause these messages an* this +nowle*ge come from ;o*>s Spirit, we might e@pect them to -e perfect. $owe er, !aul insists that they are not perfe t. / en if a ery holy person prophesies in a completely sincere manner, his message may still contain errors. 'hat fact *oes not mean that the message was not from ;o*. .t only pro es what !aul writes here6 these messages are not perfe t. 4learly, we cannot -lame ;o* for the errors. 'he errors are there -ecause of human weakness. 0s 4hristians, we all ma+e mista+es. !erhaps the spea+er has confuse* his own thoughts, i*eas or *esires with the message from ;o*. !erhaps the spea+er has trie* to e@plain ;o*>s message, -ut he has not *istinguishe* -etween his own i*eas an* ;o*>s message. !erhaps the spea+er is not yet mature in his relationship with ;o*, so he a**s wrong things to the message. So, we must be -ery areful a-out any message that people -elie e to -e from ;o*. $owe er, we an be onfident about the Bible. 'he 3i-le is perfect, an* we can always trust its message. See !salm 1?6DB !salm 11?68? an* 2 !eter 161?<21.

4o Christians still need the gifts of the #oly SpiritB

&$ Corinthians $.:$$'
'he first 4hristians in 4orinth were *oing many wrong things, an* se eral of those matters were ery se ere. $owe er, the $oly Spirit was especially acti e in their church. 'hat was clear -ecause of the gifts that (od had gi-en to many mem-ers of their church (1 4orinthians 126D<10). .t is goo* that the $oly Spirit was so acti e in 4orinth. ,hen a church has serious pro-lems, mere human intelligence is not enough to *eal with all those pro-lems. 'he lea*ers cannot *epen* only on their own s+ills. ;o* must actB an* he *oes that by his Spirit. !aul was urging the 4hristians in 4orinth to -eha e in a mature manner (1 4orinthians 361<3B 1 4orinthians 1A620). 'hey shoul* not constantly argue in a selfish manner, as little chil*ren often *o. .nstea*, they shoul* act in lo e towar*s each other. $e was not telling them to neglect the gifts of the $oly Spirit (1 4orinthians 1A61). They needed e-ery gift that (od had gi-en them (1 4orinthians 1262D<31). ;o* woul* use those gifts to show them how they coul* act in lo e as mature 4hristians. !aul consi*ere* himself mature, -ut he still needed the gifts of the #oly Spirit (1 4orinthians 1A618). $e *i* not consi*er himself perfect (!hilippians 3612)B he +new that he too ha* to *e elop in the 4hristian life.

28&

!aul>s wor*s in 1 4orinthians 13611 are an e@planation of 1 4orinthians 1368<10. 0n a*ult *oes not -eha e in the same way as a chil* *oes. So, when ;o* ma+es all things perfect (1 4orinthians 1E62A<28), 4hristians will not still nee* these gifts of the Spirit. 'hey are essential so that Christians an be ome mature now. 3ut when 4hrist returns to rule, they will not -e necessary. $owe er, ;o*>s lo e will always -e necessary. 'hat lo e ne er en*s. So Christians must always a t in lo-e>

To see (od and to know (od

&$ Corinthians $.:$*'
!aul separates time into two great perio*s6 the present age, an* the future age. .n the present age, ;o*>s people are not perfect, an* their relationship with ;o* is not yet complete. 'hey *esire to know (od an* to see him. !aul e@presse* that *esire again in !hilippians 368<11. )f course, ;o* has alrea*y *one many won*erful things in the li es of his people (1 4orinthians C611). $e has sa e* them an* he has change* their li es completely (2 4orinthians E61D). $e has gi en his $oly Spirit to them. 3y his Spirit, they +now a-out the future plans that ;o* has for them (1 4orinthians 26?<12). So 4hristians +now that, in the future age2 they really will see (od+s fa e (Fe elation 226A). .t is interesting to compare that erse with /@o*us 33618<23. ;o* *i* not allow e en such a holy man as %oses to see his (;o*>s) face. $owe er, in the future age, ;o*>s people will see his face. (othing will separate them from ;o*. .n the present age, ;o* must teach his people. .n the future age, their +nowle*ge will -e complete ($e-rews 8610<11). ;o* alrea*y +nows an* un*erstan*s them completely. .n the future, he will allow them to ha e omplete knowledge of him. !aul compares the present state of 4hristians to someone who loo+s at a mirror. #ormerly, mirrors were much poorer than they are to*ay. 'hey were only pieces of metal that someone ha* polishe* well. You coul* see something in them, -ut the image was not clear. So 4hristians +now an* un*erstan* some things now. 3ut it is only in the future age that their +nowle*ge of ;o* will -e perfect.

)aith2 hope2 lo-e

&$ Corinthians $.:$.'
;o* has gi en many won*erful things to his people (9ames 161D). Se eral of ;o*>s gifts appear in !aul>s list in 1 4orinthians 1268<10. 0s !aul e@plaine* in 1 4orinthians 1368<12, ;o* *oes not inten* for those gifts to -e permanent. 'he purpose of those gifts is to help ;o*>s people in the present age, *uring their li es in this worl*. .n the future age, when 4hrist is ruling, those gifts will ha e achie e* their purpose. .n 1 4orinthians 13613, !aul tells us a-out three other gifts that (od gi-es. 'hese gifts remain with ;o*>s people, now an* always. 'hey are for -oth the present an* the future age. )aith means acti e -elief an* trust in ;o*. .t is a gift that ;o* gi es -y his wor*, especially -y his promises. ;o* has promise* certain things to his people in the 3i-leB -y faith, they -elie e an* trust him. ,ithout faith, it is impossi-le to please ;o* ($e-rews 116C). .n the 3i-le, hope is something certain. .t is the sure +nowle*ge that ;o* will *o goo* things for his people ($e-rews C618<1?). ;o* is goo*B he will not *isappoint his people. .t is won*erful that ;o* gi es faith an* hope to his people. $owe er, !aul says that lo-e is e en more won*erful. 'hey recei e* this lo e from ;o*, an* they share it with other people. .t is -ecause of lo e that 4hristians *eclare ;o*>s goo* news across the worl*. 3ecause of lo e, they gi e up their selfish *esires to ser e other people as ;o* gui*es them. 3ecause of lo e, they constantly care a-out an* help other people.

28'

'his is the +in* of lo e that ;o* gi es. 'his is the lo e that 4hristians shoul* offer to this worl*. 'his lo e will ne er en*.

$ Corinthians hapter $/
#ow to use the gifts of the #oly Spirit with an attitude of lo-e
&$ Corinthians $/:$'
/ en when they were in church, the 4hristians in 4orinth were acting in a selfish manner. !aul taught them in a gentle manner. 'hey were young 4hristiansB they nee*e* to learn many things. 'hat was why !aul taught them a-out lo-e in 1 4orinthians chapter 13. 'he 4hristians in 4orinth li+e* ery much the things that the $oly Spirit was *oing among them. $owe er, the use of the gifts of the Spirit in 1 4orinthians 1268<10 ha* often cause* arg!ments. 'hose arguments were not of course the result of ;o*>s wor+B the arguments were the result of their own selfish attitu*es. So, in 1 4orinthians chapter 1A, !aul teaches them how to use the gifts of the #oly Spirit with an attitude of lo-e> 0lthough there ha* -een these trou-les, !aul *i* not tell the 4hristians not to use the gifts of the Spirit. $e *i* not e en tell them that they shoul* only use these gifts in pri ate. 4learly, !aul -elie e* that their gifts genuinely were from (od. $e tol* them that they shoul* *esire to see the $oly Spirit>s wor+ in their own li es. 'hey shoul* allow the $oly Spirit to wor+ in their church. $owe er, they must now do these things with an attitude of lo-e . 'hey shoul* pray for gifts that they can use to help other people (1 4orinthians 1A62<E). 'hey shoul* pray that ;o* will spea+ through them to -enefit other 4hristians. ,hen a person is prou* a-out anything, e en a-out ;o*>s gifts to him, that person soon -ecomes selfish. ,hen a person *esires to help other people, selfish attitu*es soon *isappear.

Use of the gift of tongues in prayer

&$ Corinthians $/:*'
!aul>s purpose here is to en ourage Christians to prophesy in hur h (1 4orinthians 1A6E). 'hat is, to spea+ messages from ;o* in a language that e eryone present un*erstan*s. $owe er, first he ma+es this interesting statement a-out the use of tongues. 'he wor* =tongues> means =languages>. .t especially *escri-es a gift of the $oly Spirit to spea+ in a language that the spea+er has not learne*. 'he first e@ample of this is in 0cts 26A<11. $owe er, !aul>s *escription of tongues here is slightly *ifferent from the account in 0cts 26A<11. 'here, many people un*erstoo* the messages. $ere, only God un*erstan*s. ;o* lo es arietyB he carries out his wor+ in many *ifferent ways. ,e shoul* not e@pect him always to act in the same way. $ere, !aul is *escri-ing how a person can spea+, from his spirit, in tongues to ;o*. .t is a kind of prayer that a person an only pray with the aid of the #oly Spirit> 1 4orinthians 1A618<1? shows that !aul praye* pri ately in this manner. !aul e@plains in 1 4orinthians 1A61A that his own min* coul* not un*erstan* this prayer. )nly his spirit un*erstoo* it. 3ut that *i* not mean that it was without purpose to pray in tongues. 1 4orinthians 1A6A says that it makes a person stronger to pray in this manner. 'hat must mean that it ma+es his spirit stronger. 'he spea+er>s mind gains no -enefitB his own wor*s in tongues are a mystery to him. )ther people *o not gain anything from a message in tongues either, unless someone interprets (1 4orinthians 1A6E). 'hat is why !aul preferre* 4hristians to prophesy in their churches.

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=bout the gift of prophe y

&$ Corinthians $/:.70'
'o <prophesy+ means to spea+ wor*s that come from ;o*>s $oly Spirit. 'herefore, the wor*s must not come from the min* of the spea+er. 'hey cannot merely -e an e@pression of the spea+er>s hopes an* *esires, or his thoughts an* i*eas. .nstea*, the #oly Spirit gi es the person wor*s to spea+. So, this gift is ery similar to the gift calle* tongues. 3oth of these gifts were present in the church in 4orinth. "uring tongues, the spea+er spea+s in a language that he *oes not un*erstan*. 0 person who prophesies can un*erstan* his own wor*s. $owe er, the effect of the two gifts is ery *ifferent. 3ecause other people cannot un*erstan* a message in tongues, they cannot -enefit from it. 'he spea+er himself -enefits -ecause ;o* is wor+ing in his life. )ther people can only -enefit if someone interprets. 'hat too is a gift of the $oly Spirit (1 4orinthians 12610). )n the other han*, when someone prophesies2 the message an benefit other people in many ways. .t can ma+e them stronger in their relationship with ;o*, an* it can help them to *e elop in the 4hristian life. .t can encourage them to trust ;o* more. .t can -ring them comfort *uring trou-les. Su h messages do not repla e the Bible> 'he 3i-le is ;o*>s wor* to all people at all times. .t ne er changes. .t is complete an* it is perfect (!salm 11?68?). $owe er, ;o* can still spea+ to people, an* he has many ways to *o that (9o- 3361A). So it shoul* not surprise us that he gi es 4hristians the power to prophesy or to spea+ in tongues.

De-elation2 knowledge2 prophe y2 tea hing

&$ Corinthians $/:3'
.n most mo*ern church meetings, the hur h leader spea+s to all the people present. $is sermon is a speech that, usually, he has prepare* carefully for the occasion. .ts purpose is to teach the people, or to help them in their relationship with ;o*. ,e woul* e@pect that something similar happene* in the first 4hristian churches. 'hat is correct6 1 4orinthians 1A6C shows that the people e@pecte* their lea*er to spea+ at their meetings. $owe er, it also shows great -ariety in the ways that he spo+e to them. !aul uses / different words here to *escri-e what the lea*er shoul* say6 re-elation2 knowledge2 prophe y2 tea hing. 'hey all mean either a message from ;o*, or something that ;o* has shown to the lea*er. So, the lea*er>s wor*s must come from ;o*. 'he purpose of his speech is not to impress people or to entertain. .t is to gi e a message from (od to the people. 0 <re-elation+ means something that ;o* has shown. .t *oes not come from the person>s min* or his imagination (2 4orinthians 1261B ;alatians 1612B Fe elation 161). $owe er, he then uses his intelligence to teach the re elation to other people. <Knowledge+ can -e a gift of the Spirit (1 4orinthians 1268). $owe er, here perhaps the wor* has its or*inary meaning6 something that someone has learne* (2 4orinthians 116C). 'he lea*er has learne* something, an* he uses his intelligence to e@plain it to the people. <;rophe y+ means a message from ;o*, which a person spea+s -y the power of the $oly Spirit (1 4orinthians 12610). <Tea hing+ is a lesson. .n church, it shoul* always -e a-out the 3i-le an* a-out ;o* (2 'imothy A61<A).

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!hy we must de lare (od+s message learly

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;o* wants his people to *eclare his messageB an* he wants them to *eclare it learly. !eople need to understand that message in or*er to -enefit from it. ,e can learn a lesson from music. !eople only consi*er music -eautiful when they can hear it learly. ,hen it is not clear, it is a terrible noise. 'he musician may -e ery s+ilful, -ut no-o*y appreciates his efforts in such circumstances. .n the same manner, people only appreciate ;o*>s goo* news when they an understand it. $ere, the nee* is not to -e cle er, -ut to -e lear. 'he message a-out 4hrist an* his *eath on the cross is not a comple@ message, -ut a simple one (1 4orinthians 1622<2A). Christ died for yo!r sins &evil deeds'3 God /ants to forgive yo!3 $owe er, ;o*>s message is not goo* news for e eryone. 'hat is why it is also necessary to warn people. #ormerly, each city ha* guar*s who woul* watch -y night from the city>s walls. 'hey were there in case an enemy>s army *eci*e* to attac+ the city *uring the night. .f they saw an army close to the city, the guar*s woul* soun* an alarm. 'hey use* trumpets (their lou*est musical instruments) for that purpose. ,hen the men hear* the trumpet, they woul* get up to fight for their city. ;o*>s people are li+e those guar*s. .t is their *uty to warn other people (/Je+iel 3361<20). (eople are in danger be%a!se of their sins3 God /ill %ertainly p!nish sin3 (eople m!st %onfess their sin to God and they m!st as$ him to save them3 They m!st invite him into their lives and they m!st tr!st him3 'hat is a ery serious an* important message. So 4hristians must *eclare it clearly.

!ords that people annot understand

&$ Corinthians $/:$97$*'
= message means nothing to the person who annot understand the words> 'hat is e en true a-out messages that come from the $oly Spirit. 'he people in the church will not -enefit from wor*s that they cannot un*erstan*. 0s the purpose of church meetings is to ma+e people stronger in their relationship with ;o*, this is an important matter. 'he 4hristians in 4orinth were ery eager to see the wor+ of the $oly Spirit in their meetings. %any of them ha* the gift of tongues. .n other wor*s, they spo+e in languages that they ha* not learne*, -y the power of the $oly Spirit. 3ecause this gift is from the $oly Spirit, they were ery e@cite* a-out it. So there were many long messages in tongues *uring their meetings. 'he pro-lem was that nobody understood these messages. / en the people who spo+e in tongues *i* not un*erstan* (1 4orinthians 1A61A). !aul urge* them to pray for other gifts of the Spirit that really woul* help other people (1 4orinthians 1A613). .t was not wrong that they wante* the $oly Spirit to wor+ in their meetings. 3ut they were using his gifts in a wrong way. 0lthough this passage is really a-out tongues, it is true a-out other things, too. %any church lea*ers use diffi%!lt /ords that they *o not e@plain. Some churches use translations of the 3i-le that the mem-ers fin* hard to !nderstand. ,e li+e to hear -eautiful wor*s, an* each one has its own particular meaning. $owe er, e-en the most wonderful words are without meaning to the person who annot understand them.

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=bout the gift to interpret tongues

&$ Corinthians $/:$.'
'he 3i-le mentions the gift of tongues in se eral places, -oth in the 3oo+ of 1 4orinthians an* the 3oo+ of 0cts. $owe er, the gift to interpret tongues appears only in the 3oo+ of 1 4orinthians. 'ongues are unknown languages. .n other wor*s, a person is spea+ing in a language that he *oes not +now. .t may -e a language that other people can un*erstan* (0cts 26A<11). .t may -e one of the languages of hea en (1 4orinthians 1361). 0 person can spea+ in that language -ecause the #oly Spirit gi-es him the words to say. 'he wor*s *o not come from the person>s min*, -ut from his spirit. !erhaps it is a prayer (1 4orinthians 1A61A<1E). !erhaps the person is gi ing than+s to ;o* (1 4orinthians 1A61C<1D). !erhaps the person is *eclaring the goo* things that ;o* has *one (0cts 2611). /specially *uring pri ate prayer, it is not ne essary to interpret the wor*s that a person spea+s in tongues. 'he person>s spirit is praying, an* that is a goo* an* proper way to pray (1 4orinthians 1A61AB 1 4orinthians 1A61D). $owe er, -ecause the min* cannot un*erstan* that prayer, the person shoul* also pray with his min* (1 4orinthians 1A61A<1E). $owe er, it is different at hur h, especially *uring pu-lic meetings. 'hen, if a person gi es a message in tongues, someone shoul* interpret it. .t is a message from ;o*, an* the people nee* to un*erstan* it. $owe er, when the language is un+nown, people cannot un*erstan*. 3ut the same #oly Spirit2 who ga-e those words2 an gi-e someone the power to interpret them> So, after a message in tongues, people shoul* pray for this to happen.

;aul+s e,perien es of tongues

&$ Corinthians $/:$/7$0'
!aul uses a few *ifferent phrases to *escri-e his e@perience as he praye* in tongues. .n 1 4orinthians 1A61E, he was praying <with the spirit+. 'hat must mean his own spirit, -ecause at other times he praye* =with the min*>. .n 1 4orinthians 1A61A, his *escription is <my spirit is praying+. 1t is a -ery wonderful kind of prayer that rises dire t from a person+s spirit to (od in hea-en> ,hen we pray with our min*, our prayers are often full of our own *esires an* thoughts. 'hat cannot -e so if we pray with our spirit. 'he min* gains nothing from prayer in tongues -ecause prayer in tongues is prayer in an un+nown language. 'he $oly Spirit gi es the wor*s (1 4orinthians 12610)B they may e en -e wor*s in one of hea en>s languages (1 4orinthians 1361). 1t is our duty to pray with the mindJ to pray with the spirit is a gift from (od> !aul *i* not Gust pray in tonguesB he sang in tongues too. )f course, that means that he s!ng to praise God. / en as he sung to praise ;o* in his own language, he *i* that in un+nown languages. 'he $oly Spirit ga e him wor*s to sing. 0lthough he coul* not un*erstan* the wor*s, he was confi*ent a-out their meaning6 those wor*s ga e than+s to ;o* (1 4orinthians 1A61C) !aul was not using his min* *uring prayer in tongues, -ut he was using his mouth an* -reath. $e *i* not lose control o er his speech. $e ha* the choice whether to spea+ wor*s that came from his min*, or from his spirit. #is de ision was to do both> $e woul* pray with his min* often, an* he woul* also pray with his spirit. $e woul* praise ;o* -oth with his min* an* his spirit. $e woul* use his min* so that people coul* un*erstan*. 3ut he woul* not neglect the gift that ;o* ha* gi en him.

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The meaning of <=men+

&$ Corinthians $/:$37$5'
.n the ancient church, people sai* <=men+ at the en* of prayers, e en as 4hristians still *o to*ay. 'o*ay, of course, that is Gust a customB people say =0men> whether they un*erstan* the prayer or not. .n fact, most people *o not e en +now the meaning of the wor* =0men>. 'he wor* =0men> comes from the $e-rew language. .t means6 <1t is true>+ .t is especially goo* to use after someone has praye* to gi e than+s to ;o*. )nly one person has praye*, -ut e eryone present shoul* agree with that prayer. 'hey *eclare6 =.t is true>, an* so they Aoin in the prayer. 3y the wor* =0men>, they ma+e that prayer into their own prayer. 0t most churches, there is not the time or opportunity for e eryone to pray alou*. $owe er, it is still important that e-eryone should be praying at ea h hur h meeting. 'he principal purpose of a church meeting is not to sing songs or to hear a speech. 'he purpose of church meetings is so that people an meet with (od. !rayer is our opportunity to meet with ;o*. So, when we cannot pray alou* at church, we shoul* certainly Goin in, -y the wor* =0men>. .f we cannot pray our own prayers, we shoul* Goin in with other people>s prayers. 'hat mattere* ery much to !aul. $e urge* the 4hristians in 4orinth to gi e than+s to ;o* in a language that e eryone present coul* un*erstan*. 'hat woul* gi e e eryone at church the opportunity to Goin in the prayers.

!hen is it right to speak in tonguesB

&$ Corinthians $/:$67$8'
;o* ha* gi en !aul the gift of tongues. 'hat is, !aul coul* spea+ in un+nown languages -y the power of the $oly Spirit. !aul was grateful for this gift an* he e@presse* his than+s to ;o* for it. !aul use* his gift well, an* he use* it often. "uring prayer, !aul *i* not always want his min* to *irect his prayersB he *i* not want only to e@press his own thoughts. So instea*, with the gift of tongues, his spirit praye*. 0s he *i* that, the $oly Spirit *irecte* his prayers. !aul also use* the gift when he gave than$s to ;o*. )n those occasions, he often sang in tongues (1 4orinthians 1A61E). $owe er, ;aul did not onsider it right to use the gift of tongues on e-ery o asion> /specially, he consi*ere* it wrong to spea+ in tongues when he shoul* tea%h other people a-out ;o*. 'ongues are un+nown languages. ,hen people cannot un*erstan* the message, they learn nothing. (od does not for e anyone to speak in tongues> !eople who ha e this gift can *eci*e when to use it. !aul ha* *eci*e* not to use it at church when he shoul* -e teaching people. .t seems that many mem-ers of the church in 4orinth were using the gift of tongues on such occasions. !aul urge* them not to *o that. .t was more important for them to teach the people who nee*e* to +now a-out ;o*. .f ;o* was gi ing a message to the church, then it was necessary for people to un*erstan* that message (1 4orinthians 1A61<E).

Be mature: a-oid e-il things

&$ Corinthians $/:*9'
Some people ha e an i*ea that, in or*er to ser e ;o* well, a person must first *o many e il things. 'heir i*ea is wrong an* foolish. 'hey tell young people to enGoy themsel es in this worl*. Feally, they want young people to -eha e li+e their frien*s who are not 4hristians, for some time. 3ut they hope that, after those e@periences, those young people will *eci*e to ser e ;o*.

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'hese people ha e misun*erstoo* :u+e D6AD. )f course, a person whom ;o* has forgi en lo es ;o* ery much. 3ut ;o* has shown great +in*ness to e eryone who has truste* him. $e has forgi en each one of themB they all shoul* -e ery grateful. 'he 3i-le ne er encourages anyone to -eha e wic+e*ly. .t urges 4hristians to encourage e en little chil*ren to trust 4hrist (%ar+ 1061A). /@perience of e il things *oes not ma+e people into -etter 4hristiansB only the goo*ness of ;o* ma+es any person into a 4hristian. !aul tol* the 4hristians in 4orinth that they shoul* be like babies in their la k of e,perien e of e-il things (1 4orinthians 1A620). 'hey shoul* ha e a simple attitu*e towar*s anything e il6 e-il things are wrong2 and people should a-oid them> 0t the same time, !aul urge* 4hristians to think in a mature manner. $e ha* alrea*y e@plaine* that he *i* not consi*er the 4hristians in 4orinth to -e mature 4hristians yet (1 4orinthians 361<A). 'hey care* too much a-out their own thoughts an* *esires. 'he result was constant arguments -etween them. ,hen they -ecame mature, they woul* care a-out other people. 'hen, an attitu*e of lo e woul* gui*e them in e erything that they *i* (1 4orinthians chapter 13).

Unknown languages as a sign of (od+s Audgement

&$ Corinthians $/:*$7**'
0lthough people ha e *one many wrong an* e il things, (od wants -ery mu h to forgi-e them. $e urges them to confess their e il *ee*s to him an* to trust him. $e wants to sa e them so that they will not suffer -ecause of his Gu*gement. ;o* prefers to sen* that message in simple2 lear language that e eryone can un*erstan*. .n the )l* 'estament (the first part of the 3i-le), ;o* sent his ser ants, whom we call the prophets, with such a clear message. $owe er, ery many people woul* not listen to that message. 'hey acte* as if they *i* not un*erstan* it. Feally, they understood it2 but they did not want to obey (od> So, ;o* *eci*e* to warn people in a much more se ere manner. .saiah 28611<12 an* "euteronomy 286A? *escri-e what he *i*. ;o* sent to them some other people who spo+e an unfamiliar language. 'hose other people were soldiers from an enemy>s army. ;o* ha* sent them to carry out his Gu*gement against the people. 'hose sol*iers woul* *estroy the country -ecause of the e il *ee*s of its inha-itants. 'he people coul* not un*erstan* their enemy>s language, -ut e eryone +new the meaning of this e ent. That strange language was a sign that2 -ery soon2 (od would a t in Audgement against them> !erhaps they woul* laugh at the enemy>s strange wor*s, as they ha* laughe* at the prophets> wor*s. .f so, they woul* ne er ha e another opportunity to as+ ;o* to sa e them. (ow is the time when ;o* shows his +in*ness. So, his ser-ants should tell people his message in simple2 lear words that they can un*erstan*. .f they *o not -elie e that message, the time for Gu*gement will certainly come against them. 'hen, e en wor*s that they cannot un*erstan* will -e a sign of ;o*>s Gu*gement against them.

The real purpose of hur h meetings

&$ Corinthians $/:*.'
)ften 4hristians *o not realise the importance of their own meetings at church. !erhaps they hope to fin* entertainment, e*ucation or frien*ship there. !erhaps they only atten* church -ecause they usually go there on Sun*ays. $owe er, the real purpose of those meetings is so that people an meet with (od> 'hat is a ery serious matter, especially for someone who *oes not yet +now ;o*. )or su h a person2 the meeting may be their only opportunity e-er to trust (od to sa-e them> 'hey may only atten* a single meetingB they may ne er get that opportunity again.

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'o*ay, 4hristians are ;o*>s ser ants on earth. 'hey ha e the responsi-ility to tell people a-out ;o*. ,hen someone isits a church meeting, that person nee*s to learn from them how to trust ;o*. 0t the first church in 4orinth, the 4hristians were not -eha ing in a responsi-le manner. 'hey care* much more a-out their own e@periences with ;o* than they care* a-out anyone else. 'hey all wante* to spea+ in tongues (un+nown languages) at church, -y the power of the $oly Spirit. They were not thinking about the rea tion of -isitors who had not yet trusted (od to sa-e them> 'he reaction of isitors to this strange e@perience was to say that the 4hristians were ma*. 'hat is a terri-le thing to say a-out ;o*>s ser ants (see 2 Kings 2623<2A an* 9ohn 10620). ,hen people say such things, they can -ring a-out the Gu*gement of ;o* against them. $ere, it was the 4hristians themsel es who ha* cause* the isitors to ha e this wrong reaction. 'hat is ery sa*. Christians should ne-er be selfish> 'hey shoul* recognise the importance of their meetings an* they shoul* use those meetings to *eclare ;o*>s goo* news clearly.

#ow (od an sa-e -isitors at a hur h meeting

&$ Corinthians $/:*/7*0'
.n 1 4orinthians 1A623, !aul *escri-e* the normal reaction of a isitor to a church meeting where he un*erstoo* nothing. 'hat isitor *eclare* that the 4hristians were ma*. (ow, !aul *escri-es the opposite situation. 0t this meeting, the 4hristians are not only thin+ing a-out their own e@periences with ;o*. .t woul* -e goo* for them to spea+ in tongues (in other wor*s, to spea+ in un+nown languages -y the power of the $oly Spirit)B -ut it woul* not -enefit anyone else (1 4orinthians 1A6A). These Christians want (od to work in the li-es of e-eryone present at their meeting> 'hese 4hristians are not merely e@plaining their own thoughts at the meetingB they are prophesying. .n other wor*s, they are de laring messages from (od by the power of the #oly Spirit> 'hat is why the isitor>s reaction is so powerful. $e can see that ;o* really is wor+ing in that place. 'he 4hristians are not spea+ing in an un+nown language. 'hey are spea+ing in a language that the isitor +nows ery well. )rom their words2 the -isitor dis o-ers the true state of his heart in front of (od> $e un*erstan*s, perhaps for the first time, how many wrong an* e il things he has *one against ;o*>s law. $e feels li+e someone in court whom the Gu*ge has *eclare* to -e guilty. 'hat isitor will not say that the 4hristians are ma*. $e +nows that they ha e spo+en ;o*>s wor*s. So, his reaction is to -e hum-le in front of ;o*. #e gi-es (od honourJ he asks (od to sa-e him> $e +nows that ;o* was present at that meeting.

Chur h meetings that an benefit e-eryone present

&$ Corinthians $/:*3'
'o*ay, church lea*ers often organise each meeting at their churches. 'hat *i* not happen in 4orinth, an* !aul *i* not tell the 4hristians there to *o that. .nstea*, the Christians at Corinth shared the responsibility to lead the meetings> /ach of them came to the meeting with something that he wante* to *o *uring the meeting. !erhaps one person le* a song, another person taught a lesson from the Bible. Someone else e,plained something that (od had shown him. )ther people ga e messages in tongues (un+nown languages), -y the power of the $oly Spirit. 'hen someone e,plained what those messages meant, again -y the power of the $oly Spirit.

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'hat is not, of course, the only way to arrange a church meeting. 0s we ha e sai*, many churches *o not *o that to*ay. $owe er, that metho* can wor+ well if the 4hristians ha e genuine lo-e towar*s each other. 'he pro-lem at 4orinth was that 4hristians ha* -een acting in a selfish manner. !ro-a-ly, they often argue* a-out who shoul* spea+ ne@t. Sometimes it seems that more than one person trie* to spea+ at the same time. 'here were church lea*ers at 4orinth, -ut they ha* -een una-le to *eal with these pro-lems. So, !aul e@plaine* what they shoul* *o. 4uring hur h meetings2 people must respe t (od and so they must always beha-e in a proper manner (1 4orinthians 1A6A0). .n 1 4orinthians 1A62D< A0, !aul ga e some instructions to e@plain what each person shoul* *o. !aul was ery careful not to stop the wor+ of the $oly Spirit in these meetings. !aul wante* e ery part of those meetings to -enefit e eryone present.

The proper use of tongues at hur h meetings

&$ Corinthians $/:*57*6'
;aul appro-ed of the use of tongues during hur h meetings> 'hat fact may surprise us when we rea* 1 4orinthians 1A61<2E. $owe er, in that passage, !aul was not telling people to a oi* use of the gift of tongues. $e was simply warning them a-out the pro-lems that the wrong use of this gift coul* cause. So, !aul woul* not spea+ in tongues when he ought to teach a-out the 3i-le (1 4orinthians 1A61?). .f no-o*y interprete* it, it woul* not -e right to gi e a message in tongues in church (1 4orinthians 1A6C<13). .t woul* -e wrong for a group of 4hristians to spea+ in tongues in front of people who were not 4hristians (1 4orinthians 1A621<23). 'ongues are un+nown languages that a person spea+s -y the power of the $oly Spirit. #or !aul, the main use of this gift was *uring pri ate prayer (1 4orinthians 1A61EB 1 4orinthians 1A618). #owe-er2 ;aul also belie-ed that (od ould gi-e a message to the hur h by means of the gift of tongues> #or that to happen, of course, someone woul* nee* to interpret the tongues. 'hat, too, is a gift of the $oly Spirit (1 4orinthians 12610). :i+e e eryone else, that person woul* not un*erstan* the wor*sB -ut ;o* woul* show him the meaning. !eople must pray for that (1 4orinthians 1A613). .f no-o*y has the gift to interpret tongues, then people shoul* not gi e messages in tongues at church. 1t would not be right to gi-e a message that nobody will e-er understand> $owe er, the person with the gift of tongues shoul* not neglect that gift which ;o* has gi en him. $e shoul* use that gift Iuietly, *uring prayer.

The proper use of prophe y at hur h meetings

&$ Corinthians $/:*8'
;o*>s wor*, the 3i-le, is complete an* perfect 1 -ut, of course, (od still speaks. ;rophe ies are the messages from ;o* that his people *eclare. 'he people who *o that ha e recei e* a special gift from the $oly Spirit (1 4orinthians 12610). 'hey *o not spea+ wor*s from their own min*sB they *eclare what ;o*>s $oly Spirit has put into their spirits. The purpose of all the #oly Spirit+s gifts is to gi-e honour to (od (1 4orinthians 1263). 'he particular purposes of the gift of prophecy are to en ourage an* to tea h ;o*>s people (1 4orinthians 1A631). !aul encourage* the use of the gift of prophecy, -ut he taught 4hristians to -e careful a-out it. Not e-ery message is from (odJ e-en sin ere Christians are not always right> 'here are se-eral different ways to test a prophe y. 0 prophecy that *oes not gi e honour to 4hrist cannot -e from ;o* (1 4orinthians 1263). 4hristians shoul* compare the wor*s of prophecies with what the 3i-le teaches. 'he 3i-le is always rightB a prophecy may -e wrong. 4hristians shoul* pray for ;o* to show them whether a prophecy is from him.

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0lso, Christians must pray that (od will help them to understand the prophe y> 0n interesting e@ample is 0cts 21610<13. 'here, 0ga-us ga e a genuine prophecy, -ut e eryone present, e@cept !aul, misun*erstoo* it. Sometimes !aul spo+e at meetings that laste* for many hours (0cts 206D<12). $owe er, clearly !aul thought that hur h meetings should not usually be so long. 'wo or three such messages were enough (1 4orinthians 1A62DB 1 4orinthians 1A62?). !aul *i* not want people to wear themsel es out.

Corre t attitudes at hur h meetings

&$ Corinthians $/:.9'
!aul repeats se eral times, that at any time2 during a hur h meeting2 only one person should be speaking. 'he other people present shoul* listen 2!ietly to that person. )ccasionally, they may say .*men1 to e@press the fact that they agree (1 4orinthians 1A61C). !aul *oes not e@plain what was happening at the church meetings in 4orinth. $owe er, it is clear that he wante* to change the -eha iour of the 4hristians there. !aul +new that the $oly Spirit was ery acti e in 4orinthB an* he wante* to encourage that. 3ut ;aul did not appro-e of the beha-iour of many Christians when they felt the #oly Spirit+s power> ,e thin+ that, in 4orinth, many people were shouting out messages from ;o* at once. 'hey felt ery e@cite* an* their -eha iour often seeme* wil*. /ach person felt that his own message was especially importantB perhaps that was the reason for many of their arguments. 'he meetings pro-a-ly continue* for se eral hours until e eryone ha* worn themsel es out. !aul ha* taught the 4hristians to ha e hum-le attitu*es an* to show lo e towar*s each other. (ow, he taught them that they should ha-e the same attitudes at their meetings. !erhaps one of them was *eclaring a message from ;o*, when ;o* showe* something to someone else. !aul sai* that the first person shoul* then -e silentB he shoul* allow the secon* person to spea+. 4hristians *o not meet at church in or*er to show their own importance. 'hey go there in or*er to hear ;o*>s message to them. 'hey gi e honour to ;o* an* they respect his wor*s.

1deas about what a hur h should be

&$ Corinthians $/:.$'
$ere, !aul shows an important part of his i*eas a-out what a hur h should be. #irstly, of course, church is a pla e to pray. $owe er, it is not usually a place to pray alone. ;o* wants his people to meet together for prayer. ,hen ;o*>s people gather to pray, then ;o* shows his goo*ness to them. #e uses other Christians to do that> 3y the power of his Spirit, he has gi en those 4hristians gifts that can help other people (1 4orinthians 1268<11). So, when one person *eclares a message from ;o*, e eryone else can -enefit. 'hey may learn from that message, or the message may en ourage them. )ur li es in this worl* are often *ifficult. ,e nee* ;o* to teach us an* to ma+e us strong. $owe er, no-o*y can -enefit from a message that they cannot hear. So, !aul tells the 4hristians in 4orinth that they must pro-ide an opportunity for people to *eclare such messages. $e also insists that other people should not be speaking at the same time. !eople nee* to listen carefully to the messages that ;o* gi es. 'he $oly Spirit was ery acti e in the church at 4orinth. %any people were gi ing messages in tongues *uring meetings. $owe er, -ecause tongues are un+nown languages, no-o*y coul* un*erstan*. !aul urge* them to pray for the power to prophesy (1 4orinthians 1A61<E). 'hat is, to *eclare messages from ;o* in their own language. (od wanted to tea h and to en ourage his people> =nd he would use them to do that for ea h other>

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The #oly Spirit does not ause people to lose ontrol o-er their own beha-iour
&$ Corinthians $/:.*'
1 4orinthians 1A632 contains a ery important statement a-out the work of the #oly Spirit. !aul -elie e* strongly that 4hristians shoul* allow the $oly Spirit to gui*e an* to *irect their li es (;alatians E61C). $e also -elie e* that some 4hristians coul* spea+ messages from ;o* -y the power of the $oly Spirit. $owe er, ;aul insisted that the #oly Spirit did not ause anyone to lose ontrol o-er their own beha-iour> 4learly, the 4hristians in 4orinth tho!ght that they coul* not control themsel es. ,hene er they felt the power of the $oly Spirit, they -eha e* in a wil* manner. $owe er, their -eha iour was not the wor+ of the $oly SpiritB it was their rea%tion to the $oly Spirit. ;eople an learn how to ontrol su h rea tions> 'he effect of that shoul* not -e to stop the wor+ of the $oly Spirit. .n fact, it should aid the work of the #oly Spirit> #or e@ample, thin+ a-out the situation when someone at church *eclares a message from ;o*, -y the power of the $oly Spirit. .f e eryone>s reaction is to shout for Goy, no-o*y will hear the message. So, that message will -enefit no-o*y. .nstea*, people shoul* learn to listen Iuietly to that message. 'hen ;o* can use that message to teach them an* to encourage them (1 4orinthians 1A62?<31). That is an important differen e between the work of the #oly Spirit and the a ti-ities of e-il spirits> / il spirits *o sometimes ta+e complete control o er a person>s -eha iourB the $oly Spirit ne er *oes that. Some of the church mem-ers at 4orinth ha* formerly -elonge* to religions where e il spirits were acti e. 'hen they ha* -eha e* in a wil* manner < -ut now, as 4hristians, they shoul* not -eha e li+e that. .nstea*, ;o* woul* -ring peace to their li es < that is, a calm an* content attitu*e -ecause of a right relationship with him.

(od does not appro-e of wild beha-iour

&$ Corinthians $/:..'
(od does not ause wild beha-iour and he does not appro-e of it> .t is against his nature. $e is the ;o* who, at the -eginning of the worl*, arrange* e erything in order. $e chose the proper pla e for each plant, -ir* an* animal. $e create* rules for how they shoul* li e. $e also ma*e rules for how people shoul* li eB -ut they *i* not o-ey him. Since they first -egan to act against him, people ha e chosen to -e ;o*>s enemies. 'hey ha e neglecte* ;o*>s rules an* they ha e refuse* to gi e him honour. ;o* wante* them to -eha e in a proper manner, -ut they chose not to *o that. $owe er, it is (od+s great desire to bring pea e into people+s li-es 1 e en into the li es of his enemies. 3y =peace>, we mean the calm an* content attitu*e that a right relationship with ;o* -rings. ;o* appro es of that +in* of peace 1 in fact, it is part of his nature. (od offers pea e through the death of Christ on the ross (/phesians 2613<18)> !hen we in-ite Christ into our li-es2 a right relationship with (od begins> 'he $oly Spirit gi es us a right relationship with ;o* the #ather (/phesians 261D<18). !aul urge* the 4hristians in 4orinth not to act in a wil* manner when they felt the $oly Spirit>s power. 'he $oly Spirit was not causing that +in* of -eha iourB it was Gust their reaction. .t was not happening in other churches. ;o* ha* sent his $oly Spirit into their li es to -ring peace. $e wante* them to -e calm an* confi*ent in their relationship with him. So, 4hristians shoul* -eha e properly at church. .f they *o that, ;o* can wor+ e en more powerfully among them.

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!omen who spoke in the hur h

&$ Corinthians $/:./7.0'
4hristians *o not agree a-out the types of wor+ that it is right for women to *o in their churches. So, there ha e -een many arguments a-out the meaning of these erses. $owe er, !aul>s su-Gect in these erses was not the proper wor+ for women. /lsewhere, he *i* encourage women to wor+ for ;o* (1 'imothy E6?<10B 'itus 263<E). !aul also appro e* of a woman calle* !riscilla, who, with her hus-an* 0Iuila, taught people a-out 4hrist (Fomans 1C63<EB 0cts 1862C). $ere, howe er, in 1 4orinthians 1A63A<3E, !aul>s su-Gect is how people should beha-e at hur h meetings. ,hen someone is spea+ing at a meeting, the other people shoul* -e 2!iet. 'hey shoul* not interr!pt the spea+er with Iuestions. 'hey shoul* not ha e %onversations *uring the meeting. !aul refers especially to the women here. .n ancient 4hristian churches, the men an* women sat separately. .n 4orinth, there were parti%!lar problems in the /omen1s se%tion of the %h!r%h. 'here, women were unco ering their hea*s in a manner that offen*e* people (1 4orinthians 1163<1C). So, !aul ha* to warn them in particular a-out their -eha iour. .n 1 4orinthians 1A63A, !aul mentions =the law>, that is, ;o*>s law. $is reference seems to -e to ;enesis 361C. 'hat erse teaches that a /oman sho!ld respe%t her h!sband. .t is right that a hus-an* an* wife shoul* often *iscuss such su-Gects as ;o*, the 3i-le an* religion. =t hur h2 we must listen carefully so that we can learn. =t home2 we should ask Euestions so that we can learn e en more.

Changes that (od desires

&$ Corinthians $/:.37.6'
.n 1 4orinthians chapter 1A, !aul has e@plaine* clearly how Christians should beha-e at hur h. 'hey shoul* listen 2!ietly to the spea+ers at the meetings. 'hey shoul* use a language that visitors %an !nderstand3 'hey must always -eha e in a manner that respe%ts God3 ;aul refused to argue about these things> 'his was how ;o* wante* 4hristians to -eha e. 0nyone who allowe* the $oly Spirit to gui*e him woul* recognise that fact. 'hey woul* pray a-out the matter. 'hen ;o* woul* show them what he wante* them to *o. !aul +new that he was as+ing the 4hristians in 4orinth to make many hanges. Some of them woul* not -e please* with those changes. !aul insiste* that he was not telling them to *o something new. $e ha* only e@plaine* what was alrea*y happening at other churches. 'he church in 4orinth shoul* not imagine that it was the only loyal 4hristian church. .t was 4hristians from other churches who -rought ;o*>s goo* news to 4orinth. 0n* that message was sprea*ing across the worl*. Still !aul thought that some people may refuse to o-ey these instructions. !erhaps they woul* e en lea e the present church at 4orinth in or*er to start a new one. 'he 4hristians who agree* with !aul shoul* allow them to *o that. .t woul* -e wrong an* foolish to try to control anyone. !aul ha* this attitu*e -ecause these hanges were essential. ,rong -eha iour at church meetings in 4orinth ha* alrea*y cause* many church mem-ers to -ecome wea+ an* ill (1 4orinthians 11630). 4learly, this -eha iour ha* to stop.

= short e,planation of $ Corinthians hapter $/

&$ Corinthians $/:.87/9'
!aul inten*s these erses to -e a -rief statement of the most important matters in $ Corinthians hapter $/.

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(1) %any church mem-ers in 4orinth were spea+ing in tongues (un+nown languages). !aul -elie e* that they ha* recei e* a genuine gift of the $oly Spirit. $e too ha* recei e* this gift. !aul sai* that those 4hristians shoul* continue to use that gift. $owe er, in the future, they must -e more careful a-out where an* when they use* it. .n particular, they shoul* -e careful not to confuse people who were not yet 4hristians. (2) .n pu-lic meetings, the gift of prophe y was a -etter gift, -ecause other people coul* learn from the messages. )f course, no-o*y can spea+ a genuine prophecy -y their own power. 0 prophecy is a message from ;o* that a person spea+s -y the power of the $oly Spirit. So, !aul urge* the 4hristians in 4orinth to pray for that gift. (3) .n e ery church meeting, people shoul* always -eha e in a proper manner. 'hey shoul* not *ress in a manner that offen*s people. 'hey shoul* not -eha e in a manner that frightens people. 'hey shoul* -e Iuiet when someone is spea+ing. 'hey shoul* respect the *ecisions of the person who lea*s the meeting. 'hey shoul* not argue *uring the meeting. 'hey shoul* not shout for attention, an* they shoul* not ha e con ersations then. 'hey shoul* -eha e in a polite, +in* an* hum-le manner. .n e erything that they *o at their meetings, Christians should respe t (od>

$ Corinthians hapter $0
Demember (od+s good news
&$ Corinthians $0:$7*'
'he church in 4orinth ha* many pro-lems, -ut all these pro-lems ha* the same -asic cause. 'he 4hristians there were thinking too mu h about themsel-es. /ach person care* too much a-out his o/n importance, his o/n free*om, or his o/n gifts (that is, the gifts that he himself ha* recei e* from the $oly Spirit). .n !aul>s opinion, the -est solution to this pro-lem was to remind them about (od+s good news. 'his was the message that !aul ha* *eclare* among them (1 4orinthians 261<2). 3y means of that message, ;o* ha* sa e* them. (.n other wor*s, he ha* gi en them a right relationship with himself.) $owe er, that message was not Gust important on the occasion when ;o* sa e* them. .t is -oth necessary an* essential through their entire li es as 4hristians. (1) !aul wante* 4hristians to remem-er how (od sa-ed them. 'hat is, -y the *eath of 4hrist. 4hrist suffere* the punishment for their e il *ee*s so that ;o* coul* forgi e them. 4hristians must constantly remem-er that fact (1 4orinthians 1162C). 'hen they will not -ecome prou*. 'hey will remem-er that they coul* *o nothing to sa e themsel es. .t was entirely ;o*>s wor+ that ga e them a right relationship with him. (2) !aul also wante* 4hristians to remem-er why (od sa-ed them. 'hat is, to remem-er the purpose for which ;o* sa e* them. 'hey learn this from the resurrection of 4hrist. .n other wor*s, 4hrist -ecame ali e after his *eath < an* ;o* will *o the same thing for them, too. ;o* is gi ing them a won*erful life with him, which will ne er en*. ,hen 4hristians realise that, they will not care too much a-out their present li es in this worl*. 'hey will not constantly try to please themsel es. .nstea*, they must prepare for their future with ;o*. So their only *esire will -e to please him.

The importan e of Christ+s death

&$ Corinthians $0:.'
'he most important things that 4hristians -elie e are not i*eas, -ut e-ents. &sually, no-o*y really +nows what e ents will happen in the future. $owe er, these e ents were *ifferent. :ong ago, ;o* announce* that he woul* *o these things. #or e@ample, you can rea* "a i*>s *escription of 4hrist>s *eath in !salm 22, or .saiah>s *escription in .saiah chapter E3. "a i* wrote a-out 1000 years -efore 4hrist>s *eathB .saiah wrote a-out D00 years -efore 4hrist>s *eath.

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Christ+s death is so important for 4hristians -ecause of what 4hrist achie e* -y his *eath. 0ll people ha e *one many wrong an* e il things that are against ;o*>s law (.saiah E36CB Fomans 3623). 'he punishment that e eryone *eser es for their e il *ee*s is *eath (Fomans C623). 4hrist alone o-eye* ;o* perfectly ($e-rews D62C<2D)B he alone *i* not *eser e *eath. 3ut 4hrist suffere* *eath so that ;o* coul* forgi e many people ($e-rews ?628B .saiah E36C). $owe er, not e-eryone re ei-es the benefit of Christ+s death (9ohn 3618<1?). %ost people refuse to allow 4hrist to ha e the proper place in their li es (9ohn 1611B %atthew D613<1A)B that *ecision is ery foolish (%atthew D62A<2D). .nstea*, we should in-ite Christ into our li-es (9ohn 1612). ,e shoul* confess our e il *ee*s to ;o*, an* we shoul* as+ him to forgi e us. 'hen we shoul* -elie e an* trust him. .f we *o that, he will change our li es (9ohn 363B 2 4orinthians E61D). $e will gi e us life that ne er en*s (9ohn 361CB 1 4orinthians 1E6E2<ED).

Christ really did be ome ali-e again

&$ Corinthians $0:/'
!aul *oes not want anyone to thin+ that he is using wor*<pictures or cle er wor*s here. 'he e ents that he *escri-es are real2 a tual e-ents. So he remin*s his rea*ers not only a-out 4hrist>s *eath, -ut also a-out the fact that men buried his -o*y. 3y any natural means, it was impossi-le for 4hrist to li e again. 3ut ;o* *oes what people consi*er impossi-le (:u+e 163D) !aul mentions a perio* of three *ays. 'he first *ay was #ri*ay, when 4hrist *ie* on the cross. 'he secon* *ay was Satur*ay, when his -o*y reste* in the grace. 'he thir* *ay was Sun*ay, when early in the morning, Christ rose. 'hat is, he -ecame ali e again. $e is still ali e to*ayB he can ne er *ie again. !aul *oes not merely mean that 4hrist>s spirit was ali e. 'he same body that the men ha* -urie* -ecame ali e again. .n fact, his -o*y was not Gust ali e againB it ha* a new Iuality of life (1 4orinthians 1E63E<AA). $is -o*y ha* recei e* the same Iuality of life that alrea*y e@iste* in his spirit. The Bible already promised that Christ would be ome ali-e again after his *eath (for e@ample, .saiah E3611). Such passages are sometimes not as easy to recognise as the passages a-out 4hrist>s *eath. $owe er, there are many passages a-out -oth e ents as :u+e 2A613<2D shows. !eter e@plains one such passage, !salm 1C68<11, in 0cts 262E<32. 3ecause of !eter>s e@planation, we can un*erstan* many other similar passages, too. ,hat ;o* promise* really *i* happen. 0lthough it woul* seem impossi-le to us, 4hrist really *i* -ecome ali e again.

E-iden e that %esus is ali-e

&$ Corinthians $0:0'
.n 1 4orinthians 1E6E<D, !aul gi es a list of o asions when people saw %esus ali-e after his *eath. 'his -egan to happen on the thir* *ay after 9esus> *eath, an* continue* *uring a perio* of A0 *ays. !aul>s list *oes not inclu*e e ery occasion when this happene*. 'hat is clear from such passages as 9ohn 20611<18, :u+e 2A613<32 an* 9ohn 2161<2. !erhaps !aul selecte* the most important occasions to gi e e i*ence that 9esus is ali e. 'he first *isciple who saw 9esus again was !eter. $ere, !aul calls him Cephas. 9esus -ecame ali e again early on the Sun*ay morning after his *eath. Soon afterwar*s, !eter an* 9ohn went to the gra e, -ut they *i* not fin* 9esus there (9ohn 2061<10). $owe er, later that same *ay, 9esus met !eter (:u+e 2A63A).

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)n that same e ening, 9esus met with his special stu*ents whom we call the *isciples (:u+e 2A63C<A3B 9ohn 2061?<23). !aul simply calls them <the twel-e+B pro-a-ly all the first 4hristians un*erstoo* that phrase. $owe er, on that occasion, only 10 of them were present. 9u*as ha* +ille* himself (%atthew 2D63<8). 'homas was elsewhere (9ohn 2062A). 0nother wee+ passe* -efore 'homas saw 9esus (9ohn 2062C<2?). "uring those A0 *ays, 9esus was teaching his *isciples (0cts 163B :u+e 2A6AA<AE). $e *i* not remain with them constantly, -ut he returne* to them on se eral occasions. )riginally, their attitu*e was un-elief (%ar+ 1C6?<1A). $owe er, -y the en* of the perio*, they were rea*y for 9esus to sen* them out to *eclare ;o*>s goo* news. 'hen they were a-le not Gust to spea+ the message, -ut also to act as witnesses that 9esus is ali e.

099 men who saw %esus ali-e

&$ Corinthians $0:3'
Lery many people were witnesses of the fact that 9esus -ecame ali e again after his *eath. $ere, !aul mentions an occasion when 099 men were present. (,e *o not +now whether any women were with them.) "uring their meeting, 9esus came among them. !ro-a-ly, he use* the opportunity to teach them. ,e +now nothing more a-out this e ent than the facts that appear here. 'here is no other account of it in the 3i-le. $owe er, -ecause so many people were present, the inci*ent woul* -e well< +nown among the first 4hristians. !aul calls the men who saw this e ent <brothers+. 'hat was a wor* that the first 4hristians use* to *escri-e each other. 4learly, these E00 men all -ecame 4hristians. 'hey coul* not all -e there when the first 4hristians recei e* the $oly Spirit. )nly 120 people were present then (0cts 161E). $owe er, they coul* -e among the 3000 people in 0cts 26A1, or the E000 men in 0cts A6A. ,e *o not +now the reason why those 099 men met. !erhaps they met to pray. !ro-a-ly they ha* hear* the reports a-out 9esusB perhaps they wante* ;o* to show them whether these things were true. 'hese men were not merely curiousB it mattere* ery much to them whether ;o* was carrying out his promises to his people in the 3i-le. .f the reports a-out 9esus were true, then ;o* ha* sent 9esus to sa e his people. .t is a ery terri-le thing to neglect such a serious an* important message from ;o* ($e-rews 263<A). 0t their meeting, those E00 men saw 9esusB an* they too -ecame witnesses of the fact that he is ali e. !aul pro-a-ly wrote a-out this e ent a-out 2E years after it happene*. )or those 099 men2 this was the most wonderful e-ent in their li-es> 'hey continue* to spea+ a-out it for the rest of their li es. 4learly, !aul ha* hear* the report from se eral of them.

%ames2 the brother of %esus

&$ Corinthians $0:5'
!aul writes that, after 9esus> *eath, a man calle* %ames saw 9esus ali e. 'he name 9ames (which is actually the same name as 9aco-) was a common name in .srael. 'wo of 9esus> special stu*ents, that is, the *isciples, ha* this name (%ar+ 361D<18). $owe er, it seems Iuite li+ely that !aul actually refers to %ames2 the brother of %esus (%ar+ C63). !aul refers to this 9ames in a similar manner in ;alatians 161? an* ;alatians 2612. ,e +now that 9ames was worrie* a-out 9esus originally. (See 9ohn D6E an* compare %ar+ 3621 with %ar+ 3631.) / en at 9esus> *eath, it seems that 9ames was not present to loo+ after %ary, their mother (9ohn 1?62C<2D).

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$owe er, when 9esus -ecame ali e again, there was a great hange in %ames+ life. .n 0cts 161A, he ha* alrea*y Goine* the first 4hristians, e en -efore they ha* recei e* the $oly Spirit. 0fterwar*s, he -ecame an important lea*er of the church in 9erusalem (0cts 1E613<21B ;alatians 161?). 'he most li+ely e@planation of this change in 9ames> life is that %ames met %esus. 9ames himself saw that 9esus, his -rother, was ali e. 'hat is what !aul seems to say here. .t was not only 9ames whose life change* -ecause of these e ents. .n 1 4orinthians 1E6E, !aul tol* us that the *isciples saw 9esus. 'hen, he refers to them simply as =the twel e>. .n 1 4orinthians 1E6D, he mentions the same men, -ut his wor* for them has change*. $e now calls them <the apostles+. 'he wor* =apostle> means someone whom a master sen*s to carry out an important tas+. !aul was careful not to call them =apostles> -efore 9esus sent them to *eclare ;o*>s goo* news. $owe er, -efore 9esus left them, he ga e these men that important tas+ (%atthew 2861?<20B %ar+ 1C61EB 0cts 168). .n other wor*s, 9esus ma*e them into apostles.

;aul met the li-ing Christ

&$ Corinthians $0:678'
.t astonishe* !aul whene er he thought a-out ;o*>s goo*ness to him. !aul was not trying to -ecome a 4hristian when ;o* acte* powerfully in his life. .nstea*, ;aul had de ided that he would use e-ery effort to oppose the first Christians> !aul (then calle* Saul) appro e* of the *eath of Stephen, the first 4hristian who *ie* -ecause of his -eliefs (0cts 861). !aul put -oth men an* women in prison (0cts 863). $e tra elle* to "amascus where he wante* to arrest more 4hristians. .t was on that Gourney that ;aul met the li-ing Christ (0cts ?63<DB 0cts ?61D). !aul ha* not -een present when 4hrist -ecame ali e after his *eath. !aul *i* not see 4hrist when !eter, 9ames an* many other 4hristians saw him (1 4orinthians 1E6E<D). ,hen 4hrist ga e them the tas+ to *eclare ;o*>s goo* news across the worl*, !aul was not there. 3ecause of that tas+, they are calle* apostles. 0n apostle is a ser ant whose master (here, 4hrist) sen*s to carry out an important tas+. !aul *i* not *eser e to -e an apostleB he *i* not *eser e anything from ;o*. 0ctually, no-o*y *eser es a right relationship with ;o*B it is ;o*>s gift, -ecause of his +in*ness. 4hrist *ie* to sa e people who *o not *eser e his lo e. #rom !aul>s e@periences, we can see how great (od+s kindness is. 4hrist met this cruel enemy of the 4hristians, an* 4hrist ga e him a new life. !aul lac+e* nothing in this relationship with 4hrist. !aul too ha* seen that 4hrist was ali e. !aul too recei e* his *uties as an apostle from 4hrist himself. ;o* has not change*, an* his +in*ness has not en*e*. .f you in ite him into your life, he can change your life too.

(od+s kindness to ;aul

&$ Corinthians $0:$97$$'
!aul har*ly *are* to consi*er himself an apostle. $e *i* not thin+ that he ha* any right to compare himself with !eter an* the other apostles. 'hey ha* ser e* 4hrist loyally for such a long time. &ntil !aul -ecame a 4hristian, he oppose* them cruelly. 3ut now, -ecause of the $indness of ;o*, ;aul was a Christian. 0lso, -ecause of ;o*>s $indness, ;aul was an apostle too. 'he wor* =apostle> means someone whose master sen*s to carry out an important tas+. ;o* ha* gi en !aul an especially important tas+6 to *eclare ;o*>s goo* news to people from all the *ifferent nations (;alatians 161E<1C).

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!aul wor+e* har*er than any of the other apostles, an* he ha* more success than any of them. $owe er, !aul *i* not -elie e that this was the result of his own efforts. (od2 be ause of his (indness2 had done these things> ;o* showe* his $indness to !aul when ;o* sa e* him. 'hen ;o* use* !aul>s wor+ to show his $indness to many other people. 'hose people ha* -ecome 4hristians when !aul *eclare* ;o*>s goo* news to them. !aul *i* not want to compare himself with the other apostles. 'hey all carrie* out the same work for (odB they all *eclare* the same message. ,hether you hear* !eter, !aul or any other apostle, they all taught the same things. 'hey might ha e *ifferent opinions a-out some unimportant mattersB -ut they all agree* a-out the facts of 9esus> life (1 4orinthians 1E63<A). 'hey all agree* that ;o* sa es people only -y the *eath of 9esus (1 4orinthians 11623<2C). 'hey agree* a-out many other things too. 'hese are the lessons that 4hristian lea*ers continue to teach to*ay. 'hey too are *oing the same work for ;o* that the apostles *i*.

The fa t that Christians will li-e again

&$ Corinthians $0:$*7$0'
,e ha e often seen that the 4hristians in 4orinth ared too mu h about their present li-es in this worl*. #or e@ample, they followe* their emotions an* they argue* a-out their importance. !eople only *o such things if their present li es matter more to them than anything in the future. .n 1 4orinthians 1E612, !aul e@plains why they -eha e* li+e that. .t was not merely a foolish attitu*e. Some of them a tually thought that there is no life after death> .t astonishe* !aul that any 4hristian coul* e en thin+ such a thing. $e himself ha* *eclare* in 4orinth that Christ be ame ali-e after his death. 'his was the message that 4hristians were *eclaring across the worl*. %ore than E00 of them were witnesses of that fact. 'his was an essential part of ;o*>s goo* news. 0lrea*y, twice in this letter, !aul has referre* to *ea* 4hristians as people who =sleep> (1 4orinthians 11630B 1 4orinthians 1E6C). !aul was not Gust using a wor*<picture. $e really -elie e* that after death2 Christians will li-e again> 'heir spirits are alrea*y ali e with ;o* in hea en. 'heir -o*ies will -ecome ali e again when 4hrist returns. 'his is as certain as the fact that 4hrist -ecame ali e again. .n fact, it will happen be%a!se 4hrist -ecame ali e again. ;o*>s goo* news is not a series of cle er stories that someone in ente* to ma+e us into -etter people. (od+s good news is the fa ts of what (od did in or*er to sa e his people from *eath an* hell. /ither those facts are true, or they are a lie. 0 lie cannot sa e anyoneB -ut ;o*>s goo* news changes people>s li es. 3y it, ;o* gi es people a right relationship with himself that *eath cannot *estroy.

1s your religion sensibleB

&$ Corinthians $0:$37$8'
!eople often ha e -eliefs that are not sensi-le. 'hey ha e not thought a-out what their -eliefs really mean. .f they e er *i* that, they woul* soon consi*er their own i*eas to -e foolish. %any people to*ay call themsel es 4hristians although they *o not -elie e in life after *eath. .n 1 4orinthians 1E61C<1?, !aul e@amines the nature of this +in* of religion. $e consi*ers it a terrible religion2 be ause it annot offer any real hope to anyone. $e feels sorry for a person who has such -eliefs. #irstly, !aul as+s how mu h of (od+s good news those people can actually -elie e. 0ll the apostles (first 4hristian lea*ers) taught that 4hrist -ecame ali e again after his *eath. $owe er, those people (the people who *o not -elie e in life after *eath) cannot -elie e that. .f no-o*y can -ecome ali e again after *eath, then 4hrist too coul* not *o that. 'hen !aul e@amine* the results of that belief. 4hrist *ie* an* -ecame ali e again to sa e his people from their sins (e il *ee*s). .f that *i* not happen, then ;o* cannot forgi e anyone. ;o*>s plan to sa e people woul* ha e faile* completely. So, such a -elief coul* achie e nothing.

303

The Christian religion is not for this life only> 'hat is, its purpose is not to ma+e people happy in this worl*. !eople shoul* not -ecome 4hristians in or*er to ma+e themsel es wealthy, impressi e or important. 0 religion that tries to satisfy people>s feelings now has no alue after *eath. .n the en*, the only worthwhile religion is the one that can sa e people from *eath an* hell. 4hrist *ie* on the cross to achie e thatB he -ecame ali e again to pro e it.

)irst7fruit
&$ Corinthians $0:*9'
'he =first<fruit> means the start of the har-est. .n a farmer>s fiel*, a small part of the crop -ecomes ripe -efore the rest of the crop is rea*y. .t is a ery happy time for the farmer when he can gather that first foo* from his fiel*. $e has waite* many months for the har est an* now, at last, it has -egun. ,e can see that the first7fruit was -ery spe ial> .t was proof that the har est was coming. .t was e i*ence that the farmer ha* not waite* in ain. .t seeme* li+e a promise that people woul* ha e foo* for another year. 1n an ient 1srael2 people ga-e the first7fruit to (od> )nly ;o* *eser e* something that was so special an* won*erful. 'hey ga e the first part of -oth their grain an* their fruit to ;o*. ;aul alls Christ <the first7fruit+> ,hen 4hrist -ecame ali e again after his *eath, that special e ent was Gust the -eginning of something won*erful. .t was e i*ence that 4hrist ha* *efeate* *eath. .t was proof that the -o*ies of ;o*>s people, an* not Gust their spirits, will li e again. .t acte* as a won*erful promise a-out the future of all ;o*>s people. !aul refers to =the people who sleep>. $e means ;o*>s people who ha e *ie*. !aul refers to *eath as =sleep> -ecause it is not permanent. 0 person who sleeps will wa+e again. .n the same manner, (od+s people who are dead will be ome ali-e again> 'hat is as certain as the fact that the har est follows the first<fruit.

#ow =dam brought death to all people

&$ Corinthians $0:*$'
.n 1 4orinthians 1E621<22. !aul is referring to ;enesis chapter 3. 'hat chapter e@plains how =dam, the first man, chose on purpose not to o-ey ;o*. 0*am>s *ecision has affecte* e ery person who has li e* after him. Sometimes people say that 0*am only nee*e* to confess his e il *ee* for ;o* to forgi e him. 'hose people ha e not realise* how serious this matter was. ,hen ;o* create* man, ;o* ga e him authority o er e ery li ing thing on earth (;enesis 1628). 3y his e il *ee*, =dam handed o-er that authority to the de-il. 'he result was that the *e il coul* *o his e il wor+ in the worl*. 'hat was how *eath, *isease, an* e ery +in* of e il *ee* entere* the worl* (Fomans E612). .t seems that 0*am an* his wife / e *i* ser e ;o* after that e ent. 3ut they ould not stop the e-il results of their a tions. 'he *e il ha* gaine* power, an* he wante* to use all his power to oppose ;o*. Only %esus Christ2 (od+s Son2 was able to defeat the de-il ($e-rews 261A). 'o *o that, 4hrist ha* to suffer, in his own -o*y, the results of people>s e il *ee*s. $e suffere* the pain an* punishment that they *eser e (.saiah E36A<C). $e suffere* a shameful *eath in or*er to sa e them. Be ause Christ suffered their punishment2 (od an forgi-e them> ,hen ;o* forgi es a person, he frees that person from the *e il>s power. .n the en*, e en *eath will lose its power o er ;o*>s people (1 4orinthians 1E6E1<ED).

30$

'he result of 0*am>s e il action is death for all people. 'he result of 4hrist>s action is new life for all ;o*>s people. 'hat is, ;o* sa es all the people who trust him. $e sa es them from the *e il, *eath an* e ery e il power.

4oes (od sa-e e-eryoneB

&$ Corinthians $0:**'
=0s in 0*am all *ie, so in 4hrist all will -ecome ali e again>, writes !aul in 1 4orinthians 1E622. .t is ery important for us to un*erstan* the meaning of the wor* <all+ in this erse. .t is a great promise, that ;o* will ma+e *ea* people ali e again. $owe er, we nee* to +now who can claim the -enefit of this promise. )f course, the usual meaning of =all> is =e eryone>. !aul has alrea*y e@plaine* that -oth slaves and free people can claim the -enefit of ;o*>s promises (1 4orinthians D622). ;o* sa es -oth ri%h and poor people ali+e (1 4orinthians 162C). ;o*>s promises are for -oth men and /omen, an* for -oth old people and yo!ng people. 'hey are for people from every nation (1 4orinthians 162A). $owe er, !aul has insiste* that (od does not sa-e e-eryone (1 4orinthians 1618). ;o* only sa es people /ho believe in him (1 4orinthians 1621). 'hey ha e %onfessed their e il *ee*s to him an* they ha e invited him into their li es. )nly those people ha e the right to recei e life that ne er en*s (9ohn 361C<18). So, let us stu*y what !aul means -y =all> here. #irst he says =in 0*am, all *ie>. $e means that *eath affects all people -ecause of their relationship with 0*am. !hoe-er has been born into the fa$ily of =dam will die> / ery person comes from the family of 0*am, the first man. 'he meaning of =all> in the secon* part of the erse must -e similar. =.n 4hrist, all will -ecome ali e again>. 1t is a promise to all people who ha-e a relationship with Christ (%ar+ 3631<3E). 'he people who trust in 4hrist are born again into his family (9ohn 1612B 9ohn 36D). So, all people who -elong to ;o*>s family ha e the -enefit of this won*erful promise.

!hen will (od rule the worldB

&$ Corinthians $0:*.7*/'
)riginally, ;o*>s plan was that people would rule the worl* with his authority. $owe er, when they ha* recei e* authority from ;o*, the first people chose not to o-ey him. .nstea*, they followe* their own wrong *esires an* so they ga-e their authority to the de-il. 'he result was that *eath entere* the worl*. The purpose of Christ+s death on the ross is to defeat the e-il for es that ha-e authority in this world> 'he result will -e that, in the future, (od the )ather will again ha-e authority o er all things. 'hat has not happene* yetB a series of three e ents must happen first. /ach of these e ents shows that 4hrist has *efeate* those e il forces. 'he first e ent has alrea*y happene*. Christ himself be ame ali-e again after his *eath. !eter sai* that it was not possi-le for *eath to +eep control of 4hrist (0cts 262A). 'he ne@t e ent will happen at 4hrist>s return to this worl*. Christ will make ali-e again the people who belong to him> 'heir spirits are alrea*y ali e in hea enB -ut then their -o*ies will also li e again. 4hrist will change the nature of their -o*ies (1 4orinthians 1E63E<AA). 'hey will ne er *ie again. 'he last e ent is the final defeat of the de-il2 death and e-ery e-il for e. 9ohn *escri-es this in Fe elation 20610 an* Fe elation 2061A. 4hrist will ta+e away their authority an* their punishment will ne er en*. 'hen, at last, all the trou-les of this present worl* an* this present age will ha e en*e*. .n the future ages, (od the )ather will rule with his Son> See Fe elation chapters 21 an* 22.

30%

The har-est and the end of the age

&$ Corinthians $0:*0'
.n 1 4orinthians 1E62E, !aul refers to !salm 86C. 'he !salm says that ;o* ga e authority to man to rule o er e erything. 'he first man, 0*am, ha* that authority, -ut he han*e* it o er to the de-il. 'he perfect man, Christ2 regained that authority, an* he is using his authority to *efeat all ;o*>s enemies. .n ancient times, rulers sometimes put their feet on their enemies> nec+s in or*er to show that they ha* completely *efeate* them. 'hat is the wor*<picture here. Christ will ompletely defeat the de-il and death> 'he 3i-le often uses the har-est as a wor*<picture for these e ents at the en* of our present age. .n 1 4orinthians 1E623<2E, !aul remin*s us that the har est in ancient .srael was not Gust one e ent, -ut se eral e ents. 'hey -egan, each year, with the har ests of grain an* en*e* with the fruit har ests. 'he first grain that people har este* each year was calle* the first7fruit. !aul has use* that wor* a-out 4hrist in 1 4orinthians 1E620 an* 1 4orinthians 1E623. !hen Christ be ame ali-e again after his *eath, that was the first e ent in his *efeat of *eath. .n his own -o*y, 4hrist ha* *efeate* *eath. %ost of the grain, howe er, was not ripe until a few wee+s after the first<fruit. 9esus often use* the grain har-est as a wor*<picture for ;o*>s wor+ in the li es of his people (9ohn A63E<3CB %ar+ A61< 20). 0t some future time, he will return to rescue them from this worl* (%atthew 1363D<A3). $e will cause them to li e again (1 4orinthians 1E623). So he will defeat death in the li-es of his people> 'he last e ent is the final defeat of all (od+s enemies, inclu*ing *eath. !salm 8 is a song for the fruit har-est (see my notes on $e-rews 26E<8). 0fter the wor+ers ha* collecte* the fruit calle* grapes, they sIueeJe* out the Guice un*er their feet to ma+e wine. 'his was a goo* time to remem-er that, in the en*, 4hrist will *efeat all his enemies to esta-lish ;o*>s rule.

4eath: the last enemy

&$ Corinthians $0:*3'
,e all must *eal with many trou-les an* enemies in our li es. )ften, they are so se ere that we can har*ly manage to stay ali e. )ur last enemy, howe er, will -e our worst enemy. ,hen death attac+s, there is no reme*y. ,e all +now that we must *ie. !eople may escape from their enemies -ut, in the en*, no-o*y escapes *eath. !aul too calls *eath =the last enemy>. $owe er, there is a *ifference -etween !aul>s thoughts an* our thoughtsB they are, in fact, opposite. ,e *escri-e *eath as the last enemy that /ill defeat !s in the en*. !aul *escri-es death as the last enemy that Christ will defeat. 'hat is an astonishing an* important statement. "eath has controlle* the li es of e eryone who has e er li e*. But Christ will defeat death> !aul is confi*ent a-out that fact. Christ has already done e-erything ne essary to a hie-e that su ess> 4hrist *ie* so that ;o* coul* forgi e people. ,hen people -elie e in him, ;o* gi es them life without en* (9ohn 361C). 0lthough their -o*ies may *ie, their spirits will ne er *ie. $owe er, that is not the en* of the matter. 'hose people>s -o*ies will, in the future, -ecome ali e again (1 4orinthians 1E621<23). 'hen they will not ha e the same wea+ -o*ies that they now ha e (1 4orinthians 1E6A2<AA). 'hey will ha e a different2 better Euality of life that will ne er en*. 0nyone who wants to recei e the -enefit of these won*erful promises must in-ite Christ into their life. 'hey must confess their e il *ee*s to ;o* an* they must trust 4hrist to sa e them. 'hen ;o* will teach them how to li e in a manner that pleases him.

30&

Christ+s attitude towards (od the )ather

&$ Corinthians $0:*57*6'
,hen people gain authority, they usually use it to in rease their own importan e. 'hey want to control e eryone else. 'hat is how rulers -eha e (%ar+ 106A2). .t was also how many 4hristians in 4orinth -eha e*. 'hey wante* to -e important (1 4orinthians 1610<12). 'hey e en trie* to force other people to respect their authority (1 4orinthians C61<8). 'hey imagine* themsel es to -e li+e +ings (1 4orinthians A68). 4hrist *oes not -eha e li+e that. ;o* the #ather has gi en him all authority in hea en an* earth (%atthew 28618B $e-rews chapter 1B !hilippians 26E<11). Christ does not use this authority to in rease his own importan e> $e uses it to ser e God the Father3 4hrist uses this authority to *efeat God1s enemies. 4hrist>s purpose is to put all things un*er the authority of God the Father3 ,hile he li e* on earth, 4hrist *i* not try to please himself. $is only *esire was to *o what ;o* his #ather wante*. #e obeyed the )ather ompletely> (ow that 4hrist is in hea-en, he has not change* ($e-rews 1368). $e still *esires only to gi-e honour to (od his )ather> $e wor+s to esta-lish the #ather>s rule o er all things. $e is the Son who is completely loyal to his #ather. 'here is one ;o*, who is #ather, Son an* $oly Spirit. ,e see e i*ence of this in the Son>s attitu*es towar*s the #ather, an* the #ather>s attitu*es towar*s the Son. 'here is no *ifference -etween their thoughts, attitu*es, -eha iour, *esires or opinions. 'hey always act together, an* ne er act separately. 'hey ne er *isagree, -ut always show complete lo e towar*s each other. ,hen, in the en*, the #ather rules all things, his Son will rule with him (Fe elation 2263).

Baptism for dead people

&$ Corinthians $0:*8'
'he 3i-le says that after death omes the Audgement of (od ($e-rews ?62D). 0 person *oes not ha e to wait in or*er to see whether he can go to hea en (:u+e 236A3). ;o*>s *ecision is imme*iateB nothing that happens after *eath can change it (:u+e 1C62C). So clearly, !aul cannot mean that someone can sa e a *ea* person from hell -y means of -aptism. .n fact, -aptism cannot e en sa e someone who is still ali e. There is only one way that (od sa-es people> 1t is when they trust (od to sa-e them be ause of Christ+s death> 3aptism is a ceremony with water to show that a person has *one that. .t is *ifficult to +now what !aul means -y the phrase =-aptism for *ea* people>. 4learly, !aul un*erstoo* it himself. .f we were sure a-out the correct meaning, we might translate the phrase *ifferently. !eople ha e many *ifferent opinions. $owe er, . will only e@plain what . consi*er to -e the most li+ely e@planations. 0 person accepts -aptism -ecause he -elie es certain important facts. !aul remin*e* the 4hristians in 4orinth a-out those facts in 1 4orinthians 1E61<A. So, the person a epts baptism for those beliefs> 'hey inclu*e the -elief that *ea* 4hristians will li e again (1 4orinthians 1E612). So, the person has accepte* -aptism -ecause of his -elief a-out *ea* people. 1f that belief was wrong2 then the person be ame a Christian in -ain> $is *ecision to trust 4hrist achie e* nothing. 0nother e@planation is that baptism here is a tually a word7pi ture for danger and death2 as in %ar+ 1063?. .f that is correct, then the meaning of 1 4orinthians 1E62? is the same as the meaning of the ne@t few erses. ,e will stu*y what those erses mean in our ne@t article.

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!hen Christians are in danger

&$ Corinthians $0:.97.$'
.n %ar+ 10638<3?, 4hrist as+e* 9ames an* 9ohn to accept the -aptism that he himself ha* accepte*. =3aptism> usually means the ceremony -y which a person pu-licly Goins the 4hristian church. $owe er, on that occasion, 4hrist was using the wor* =-aptism> as a wor*<picture. $e meant that Christians would suffer trouble2 dangers and e-en death be ause of their relationship with him> / en as a person enters the /ater *uring -aptism, so a 4hristian suffers those trou-les in this life. !aul e@plaine* in Fomans C63<A that, in the en*, baptism is like a pi ture of death. $owe er, the person then rises out of the water. That is like a pi ture that2 after death2 Christians will be ome ali-e again (Fomans C6E). 'hen trou-le, pain an* *eath will ne er affect them again (Fe elation 216A). !aul an* the first 4hristians accepte* constant *angers -ecause of their relationship with 4hrist (2 4orinthians 11623<33). 'heir enemies were cruelB the 4hristians +new that they coul* *ie at any time. $owe er, those Christians were not afraid of death be ause they trusted Christ> 0s 4hrist ha* -ecome ali e again after his *eath, so they too woul* li e again. 'hat future life, with 4hrist, woul* -e much -etter than the present life where they suffere* so much (!hilippians 1621< 2A). %any 4hristians in 4orinth care* too much a-out things that -elong to this present life, for e@ample, their feelings an* their meals. !aul worrie* a-out them. Such attitu*es woul* ma+e them too wea+ to trust 4hrist firmly when trou-les came.

;repare for life2 not death

&$ Corinthians $0:.*'
!aul wrote his letter to the church in 4orinth from Ephesus. 'here, as in many other ancient cities, strong men fought publi ly against wild animals su h as lions. 'hey *i* it for honour in sport, an* to entertain the crow*s. (:ater, the enemies of the 4hristians use* those same wil* animals to +ill 4hristians.) 'he sport itself was -ery ruel, e en -efore people use* it as a means to +ill 4hristians. %en *ie* freIuently, an* the crow*s e@pecte* that to happen. 0s those strong men prepare* to fight the lions, they too had to e,pe t their own deaths. !aul *escri-es their attitu*e. .Tomorro/ /e shall die3 o let !s eat and drin$31 'hey e@pecte* to *ie, so they li e* in a wil* manner. 'his coul* -e their last night on earth, so they trie* har* to enGoy themsel es. 'hey ate plenty of meat. 'hey *ran+ too much wine. 'hey ha* se@ with women. 'hey *i* e erything that they coul* *o in or*er to satisfy their own feelings. !aul e@presse* omplete sho k that many Christians in Corinth were beha-ing in a similar manner> 'hey insiste* that they were free people. So, they *i* whate er they wante* to *o. 'hey li+e* to eat plenty of meat, an* they e en went into the house of a false go* to *o that (1 4orinthians 8610). / en at church meetings, they were *rin+ing too much wine (1 4orinthians 11621). !aul ha* to urge them not to ha e wrong se@ (1 4orinthians C613<20). 4hristians shoul* not ha e such attitu*es. 'hey -elie e that, after death2 (od will ause them to li-e again> So now they must li e in a holy, sincere an* careful manner. &nli+e those strong men, 4hristians *o not only prepare for their *eaths. 1nstead2 Christians prepare for a life that will ne-er end>

Be areful about your friends

&$ Corinthians $0:..7./'
,e ha e seen that the 4hristians in 4orinth were *oing many wrong things. :et us thin+ a-out the cause of this wrong -eha iour.

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4learly, the -asic cause was wrong attitudes. 'hose 4hristians care* too much a-out their o/n *esires, their o/n feelings, an* their o/n gifts. 'hat is, they care* too much a-out themsel-es. 'hat was why they were not showing lo e towar*s each other. 'he result was that they were not o-eying ;o*. 4learly, those wrong i*eas *i* not come from their +nowle*ge of ;o*. 'he 3i-le *i* not teach them to *o such things. 'here ha* to -e another cause, an* in 1 4orinthians 1E633, !aul mentions that cause. Those Christians had hosen friends who were e-il> ,e may as+ whether !aul has mentione* this pro-lem earlier. !erhaps he has. .n 1 4orinthians 8610, he sai* that they /ere 5oining people from evil religions, to eat together . .n 1 4orinthians 1618<23, he urge* them not to care /hether other people approved of them. $owe er, perhaps these wrong frien*s were other hur h members, who -elonge* to the po/erf!l gro!ps in their church (1 4orinthians 1611<13). 'hese groups were causing the 4hristians to argue fiercely, an* e en to ta+e other 4hristians to the Gu*ges (1 4orinthians 363B 1 4orinthians C6C). 'he people who ha* no +nowle*ge of ;o* in 1 4orinthians 1E63A were hur h members. )therwise, there woul* -e no reason for the 4hristians to -e ashamed. !erhaps those people +new a-out ;o*, -ut they +new nothing a-out his character. They had not learned from him how they should li-e> .t is not wrong to ha e frien*s who *o not +now ;o* (1 4orinthians 1062D). #owe-er2 it is -ery wrong and foolish for a Christian to opy their e-il beha-iour>

#ow an a dead body li-e againB

&$ Corinthians $0:.07.3'
!aul taught that the bodies (an* not Gust the spirits) of ;o*>s people will li e again. 'hat -elief causes a pro-lem for many people. #ew people *ie when their -o*ies are still strong an* well. (o-o*y woul* want to li e again with a -o*y that will always -e wea+ an* ill. .n a**ition, !aul -elie e* that 4hristians must wait for their -o*ies to -ecome ali e again. 0t *eath, their spirits are imme*iately ali e with ;o* in hea en. $owe er, their bodies will not be ome ali-e again until Christ+s return. .n the gra e, a *ea* -o*y *oes not last. 'iny animals, for e@ample worms an* maggots, soon -egin to eat the soft parts of the -o*y. Soon, only the -ones remain. .n the en*, e en the -ones *isappear. 'he whole -o*y returns to the earth. 'his was not a pro-lem for 9o-. $e +new what woul* happen to his -o*y after *eath. 3ut 9o-elie e* in the power of ;o* more than he (9o-) -elie e* in the power of *eath. Nothing G not e-en death G ould e-er make it impossible for (od to do what is right (9o- 1?62E<2D). !aul>s own answer was to show people that (od already works in this manner. ,hen someone places a see* in the soil, that see* seems *ea*. .t remains in the groun*, as if *ea*, perhaps for se eral wee+s. 'hen something won*erful happens. ;o* gi es life to that see*. .t grows, -ut not in the form that it ha* -efore. ;o* has change* it completely. .t is ;o*>s plan to hange his people ompletely (Fomans 8618<2E). 'hey will li e always with him, an* they will ne er again +now illness or *eath (Fe elation 2161<A). $owe er, li+e the see*, they must *ie first. ;o*>s plan is to -ring life to -o*ies that are dead.

(od+s lo-e for -ariety

&$ Corinthians $0:.57/$'
'he -ariety of the things that ;o* has create* astonishes us.

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.t is ;o* who ma+es a *ry, har* see* into a li ing plant. 'he see* seems *ea*B it is not similar to the plant in any way. 3ut that see* grows into the plant that ;o* inten*e*. /ach type of see* pro*uces the correct type of plant. 3y this won*erful natural e ent, we learn a-out ;o*>s nature. ;o* lo es to create life, an* he has create* -ery many different kinds of li-ing things. ,hen we e@amine the -o*ies of people and animals, they seem similar. 'hey all ha e s+in an* -ones, muscle an* fat. 'he heart or -rain of a man is not much *ifferent from the heart or -rain of any larger animal. $owe er, (od has made a differen e between them. $e has gi en men an* women a responsi-ility for this worl* (;enesis 1628<30). $e has gi en them their wor+ that they may ser e him (!salm 10A612<23). .t is not Gust the things on this earth that show ;o*>s lo e for ariety. 'his worl* is only a tiny part of all that ;o* has ma*e. The stars2 the sun and the moon are splen*i*, with a -eauty that is unli+e anything on earth. / en the stars are *ifferent from each other. 'hat is how *ifferent o!r f!t!re life will -e from o!r present life. "uring our present li es, we suffer trou-le, illness an* wea+nessB an* the en* will -e *eath. #owe-er2 (od will ause his people to li-e againJ and then2 the Euality of their li-es will be ompletely different> 'hen, ;o*>s people really will +now strength, honour an* powerB an* their new li es will ne er en*.

= new kind of life

&$ Corinthians $0:/*7/.'
4eath is the clearest e i*ence that we ha e of the complete wea+ness of all people. 0ll the money, possessions an* power in the worl* cannot, in the en*, rescue e en one person from *eath. ,e all must *ie, an* there is no reme*y. #owe-er2 (od has promised that his people will li-e again> 0t their funerals, people *o not nee* to feel hopeless. 'heir *eaths showe* only the wea+ness of their -o*ies. ,hen ;o* causes them to li e again, he will change their -o*ies completely. !aul compares those funerals to the action when someone sows a see*. !eople place the -o*y, li+e the see*, into the groun*. 'here it must wait, perhaps for a long time, until ;o* gi es it new life. 'hen it will rise again with a new kind of life> 'he Iuality an* nature of that life will -e completely *ifferent from what it ha* pre iously. 0 li ing plant is completely *ifferent from a *ry, har* see*. So, when (od auses dead Christians to li-e again2 he will hange their nature ompletely> .nstea* of an ol* -o*y that is certain to *ie, their new -o*y will -e certain to li e always. .nstea* of shame, they will ha e honour. .nstea* of wea+ness, they will rise in ;o*>s power. 'his has alrea*y happene* to Christ himself. $e *ie* an* men -urie* him in shame an* wea+ness. 3ut on the thir* *ay, ;o* cause* his -o*y to -ecome ali e again. .t was still the same -o*y, -ut ;o* ha* change* its nature. 4hrist coul* ne er *ie again. (ow he coul* recei e the power an* honour that ;o* the #ather was gi ing to him (!hilippians 26?<11).

Spiritual people
&$ Corinthians $0://'
'his erse, 1 4orinthians 1E6AA, is e@tremely important in our stu*y of 1 4orinthians. .n it, !aul contrasts two wor*s. $e has forme* those wor*s from the wor*s (-EA6* an* ( ACHE in the ;ree+ language. ,e usually translate those wor*s as <spirit+ an* <soul+. .n the /nglish language, =spirit> an* =soul> usually ha e a similar meaning. ,e use -oth wor*s to *escri-e the part of a person that we cannot see. .n other wor*s, the real person, which *irects the actions an* -eha iour of that person>s -o*y.

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$owe er, here !aul uses the wor*s as opposites. = spiritual person is someone who allows God1s Holy pirit to gui*e his own spirit. So, e erything that his -o*y *oes, is a result of his relationship with ;o*. )n the other han*, a natural person tries to *o whate er he wants to *o with his -o*y. .t is not ;o* who gui*es that person, -ut the person1s o/n so!l. 'he 4hristians in 4orinth consi*ere* themsel es to -e spiritual people. So, they claime* the right to do /hatever they /anted /ith their o/n bodies3 $owe er, that is how a natural person 1 not a spiritual person 1 -eha es. 'he $oly Spirit was wor+ing in their li es, -ut they were not spiritual people yet. .n fact, they were not e en mature 4hristians yet. ,e are all born as natural people. ,e are born again when we -egin a relationship with ;o*. ;o* wants 4hristians to allow his $oly Spirit to gui*e them. $owe er, most 4hristians continue to follow their own *esires. So ;o* continues to wor+ patiently in their li es. 1n the future2 all Christians will be ome spiritual people> 'his will happen when 4hrist returns. 'hen, his people will not allow the *esires of their own souls to gui*e them. 'hey will not want to *o what they themsel es choose. .nstea*, they will allow the $oly Spirit to gui*e their spirits. 'heir only *esire will -e to o-ey ;o*.

The first =dam and the last =dam

&$ Corinthians $0:/0'
'he 3i-le often refers to life that ne-er ends. #or e@ample, 9ohn 361CB 9ohn C6E8B Fe elation 216A. ,hether or not a person has that +in* of life *epen*s on the person>s relationship with two men6 *dam an* Christ. =dam was the first manB all people -elong to his family. ,e rea* a-out his +in* of life in ;enesis 26D, which !aul refers to. ,hen ;o* create* 0*am, 0*am -ecame a living so!l. .n other wor*s, he ha* his own life. $e coul* choose whether or not to o-ey ;o*. $e *eci*e* not to o-ey ;o*, an* -ecause of that *ecision, *eath entere* the worl* (;enesis 361?). 3ecause all people come from 0*am>s family, we all ha e that same +in* of natural life. )ur -o*ies are ali e for a temporary perio*, an* then they are certain to *ie. 'hat is the nature of life when a person is separate from ;o*. 'he 3i-le teaches that sin (e il *ee*s) separate people from ;o* (.saiah E?62). ,e are all guilty (Fomans 3623). .n 1 4orinthians 1E6AE, ;aul alls Christ <the last =dam+. $e means that we can -ecome mem-ers of his (4hrist>s) family (9ohn 1612<13B 1 4orinthians 1E6A8<A?B $e-rews 2611<13). .f we in ite 4hrist into our li es, we are -orn again into his family (9ohn 363<1D). 'hen we will recei e the same +in* of life that 4hrist recei e* (1 4orinthians 1E6A?). ,hen 4hrist -ecame ali e again after his *eath, he ha* a new kind of life. !aul *escri-es that +in* of life in 1 4orinthians 1E6A2<AA. 4hrist coul* ne er *ie againB ;o* ga e him honour an* power. 'he life in 4hrist>s spirit fille* his -o*y too. $e *efeate* *eath in his own -o*y an*, in the same way, he will *efeat *eath for all ;o*>s people. They all will re ei-e that same kind of life: life that ne-er ends (1 4orinthians 1E6E1<EA).

Natural life2 and life from hea-en

&$ Corinthians $0:/37/8'
#irst there was =dam, an* then there was Christ. 'he present an* future life of e ery person *epen*s on that person>s relationship with those two men, 0*am an* 4hrist. #rom -irth, all people ha e a natural relationship with =dam, the first man. )ur -o*ies are li+e his -o*y. 0s ;o* forme* him from the earth, so su-stances from the earth ma+e up our natural -o*ies. 0*am ha* the opportunity to ha e a relationship with ;o*, -ut he chose instea* to follow his own *esires. )ur *esires are li+e his *esiresB our -eha iour is li+e his -eha iour.

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3ecause of 0*am>s e il act, his -o*y *ie* an* the su-stances in it returne* to the earth. 'hat is what happens to e eryone>s -o*ies. 0*am ha* not recei e* the +in* of life which woul* cause his -o*y an* spirit to li e always. $e was una-le to gi e that +in* of life to the people that li e* after him. 'hey only ha e natural life, li+e his life. 0lthough Christ is ;o*, he -ecame a man li+e us. $e was -orn with a natural human -o*y. $e li e* a perfect life, -ut he *ie* for our e il *ee*s. 3y his *eath, he *efeate* the power of *eath. $e -ecame ali e again with life that ame from hea-en. 'his life was not Gust in his spirit, -ut in his -o*y too. .t was not Gust for him, -ut for all ;o*>s people. 0*am>s life was for a temporary perio*B 4hrist>s life ne er en*s. 0*am>s life ha* shame an* wea+nessB 4hrist>s life has honour an* power. 0*am>s life was separate from ;o*B 4hrist>s life was -ecause of his relationship with ;o* (1 4orinthians 1E6A2<AA). ,hen people trust 4hrist to sa e them, they -egin a relationship with him. ,hen 4hrist returns, they will ha e life li+e his life. :ike Christ2 they belong to hea-en2 so they too will re ei-e life from hea-en> 'hat life will ne er en*.

#ow an people li-e in (od+s kingdomB

&$ Corinthians $0:09'
=#lesh an* -loo* cannot inherit the +ing*om of ;o*.> !aul uses a series of phrases with special meanings in 1 4orinthians 1E6E0. .Flesh and blood1 means, simply, peopleB -ut the phrase refers especially to their weakness in front of (od (%atthew 1C61D). 'hey are so wea+ -ecause of the wrong *esires that ha e -ecome part of their nature. .n such a state, they cannot recei e the goo* things that ;o* wants to gi e them. .The $ingdom of God1 is a phrase that 9esus use* often. .t means =the place where ;o* rules as King>. . thin+ that, -y the use of this phrase, %esus was omparing himself to ?oses> %oses le* his people to the country that ;o* ha* promise* to them. 9esus is lea*ing his people to the place where ;o* rules as King. ;o*>s rule has alrea*y -egun in the li es of his people. $owe er, !aul is referring to the place an* time where ;o*>s rule is complete. ;o* will rule all things (1 4orinthians 1E628). To .inherit1 means to recei e as a personal possession. So, the sentence meansB <Be ause of their weakness2 people annot re ei-e any right to li-e in the ountry where (od rules>+ )f course, they cannot. 3ecause people are certain to *ie, it is impossi-le for them to li e permanently with ;o*. $owe er, as !aul has e@plaine*, (od will hange his people ompletely (1 4orinthians 1E6A2< A3). 'hese people *o not trust in their human wea+ness, in other wor*s, .the flesh and blood1 that they recei e* from 0*am. 'hey trust in their relationship with 4hrist (1 4orinthians 1E6AE<A?). ,hen 4hrist returns, they will -e li+e him. 'hen they will not ha e wea+ -o*ies that are certain to *ie. ;o* will gi e them strong -o*ies that will always li e with him (1 4orinthians 1E6E1<EE).

The last trumpet

&$ Corinthians $0:0$70*'
0t the en* of the age, when ;o* esta-lishes his rule, he will *o a won*erful thing for his people. #e will res ue them ompletely from death, so that they ha e his new life in -oth their -o*ies an* their spirits. 'hey will ne er again suffer shame, wea+ness or *eath. 0lways they will li e an* rule with him. 'his will happen in a single momentB it will happen at once to all of ;o*>s people. ;o* will gather them all together. 'hen they will enter the New %erusalem, where ;o* will constantly -e present with them (Fe elation 2161 to 226E). 'hen the new age will -egin, when ;o* rules all things (1 4orinthians 1E628).

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The sound of the trumpet will *eclare that this moment has, at last, come. 'he trumpet was, in the ancient worl*, the lou*est musical instrument. %en soun*e* it to gather sol*iers for a -attle, or to gather people for an important e ent. 4hrist sai* that the angels (;o*>s special ser ants) woul* gather ;o*>s people with the soun* of a great trumpet in %atthew 2A631. !aul *escri-e* this e ent again in 1 'hessalonians A61C. $e sai* there that 4hrist himself woul* come to lea* his angels. #irst, he woul* -ring life to the -o*ies of 4hristians who ha* *ie*. 0s they ha* suffere* *eath, so they first shoul* +now complete free*om from *eath. $owe er, some 4hristians woul* still -e ali e on earth at that time. So ;o* woul* then gi e them the same free*om from *eath. Together2 they all will rise to be with Christ> !aul calls this a .mystery1. .n other wor*s, it is something that ;o* has shown to his people. 'hey coul* not +now it from their natural min*s, or from a stu*y of this worl*. 'hey only +now it -ecause ;o* has shown it to them.

The defeat of death

&$ Corinthians $0:0.700'
.n 1 4orinthians chapter 1E, !aul teaches that (od will defeat the power of death for all his people. ,hen 4hrist returns, ;o*>s people will li e again. 'hey will ha e a new Iuality of life, an* that life will ne er en*. ,e may as+ where ;aul+s ideas ame from. .t is clear that 9esus taught similar things (see %atthew 2A630<31B %atthew 2E63AB :u+e 2063A<38B 9ohn 1162E<2C). So *i* !eter an* 9ohn (2 !eter 3610<13B Fe elation chapter 21). $owe er, !aul>s authority for these things comes from the Old Testament (the first part of the 3i-le). ;o* ha* shown these things not Gust to the first 4hristians, -ut also to his prophets (holy men) -efore 4hrist came. .n 1 4orinthians 1E6EA, !aul uses wor*s from 1saiah *0:6. 'he wor* =swallowe*> is a wor*<picture for the omplete defeat of death. .t is li+e when a wil* animal +ills another animal. 'hat wil* animal *oes not Gust +ill the other animal, it eats the animal completely. 1 4orinthians 1E6EE is from #osea $.:$/. 'hat erse surprises us as we rea* the 3oo+ of $osea. .t is in the mi**le of a passage a-out how ;o* will punish his people for their e il *ee*s. 'hen, su**enly, we fin* this promise. 'he e@planation is in $osea 1A61<A. ;o* *oes not want to punish his people. $e wants them to return to him, so that he can rescue them from all their enemies 1 e-en from death> 3efore that, in 1 4orinthians 1E6E3<EA, !aul uses a wor*<picture a-out ne/ %lothes. .t is a way to *escri-e the astonishing hange that ;o* will ma+e. .t may remin* us of .saiah E261. /nemies ha* completely *estroye* the city calle* Mion (9erusalem). .ts inha-itants who were still ali e were ery wea+ (.saiah E161?<20). 3ut ;o* tol* those wea+ people to put on ne/ %lothes that /o!ld sho/ their strength3 $e woul* gi e them omplete su ess against their enemies.

!hy is death so powerfulB

&$ Corinthians $0:03705'
.n 1 4orinthians 1E6EE, !aul repeate* the Iuestions from $osea 1361A. $osea *i* not gi e answers to those Iuestions. 'he erse in $osea is *escri-ing the time when (od will defeat the power of death. 'hen *eath will ha e no powerB it will -e una-le to hurt ;o*>s people. 'he purpose of the Iuestions was to emphasise that fact. ;o* was using those Iuestions to laugh at the wea+ness of *eath, as a sol*ier laughs at his enemy>s *efeat. !aul too use* those Iuestions to emphasise how ;o* will *efeat *eath. $owe er, !aul chose to answer those Iuestions. In the f!t!re, *eath will lose its power. In the f!t!re, *eath cannot hurt ;o*>s people. 3ut no/ it *oes -oth these thingsB death is powerful2 and it hurts (od+s people> :i+e !aul, we may wish to as+ /hy.

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!aul>s answer is that death hurts people be ause of sin> 'hat is, the wrong an* e il things that we all *o (Fomans 3623B Fomans C623). ;enesis chapter 3 (especially ;enesis 361?) tells us that *eath entere* the worl* -ecause of sin. !aul then e@plains that death has power o-er people be ause of (od+s holy law> 'he purpose of ;o*>s law was not to cause *eath -ut to -ring life. $owe er, people *i* not o-ey ;o*>s law an* the punishment for that is *eath. !aul e@plains this i*ea further in Fomans D6D<13. Christ dealt with both these matters at this death> )n the cross, 4hrist suffere* for o!r sin (.saiah E36A<C). $e ma*e it possi-le for ;o* to forgi e us. 0t the same time, 4hrist satisfie* all that God1s holy la/ *eman*e* (;alatians 3613B $e-rews ?611<1A). 'hat is why the *efeat of *eath is so complete. 0lthough *eath still seems powerful, the *efeat of *eath is certain. .n fact, Christ has already done e-erything ne essary to defeat death ($e-rews 261A<1E).

Brief instru tions for the Christians in Corinth

&$ Corinthians $0:06'
!aul ha* almost finishe* his letter to 4orinth. $e ha* gi en the 4hristians there the a* ice that they nee*e*. $e ha* *ealt with the pro-lems in their church. )nly a few personal matters remaine*, which he will *iscuss in 1 4orinthians chapter 1C. So now !aul wishe* to gi e the 4hristians some instructions that woul* help them to a oi* similar pro-lems in the future. $e wante* those instructions to -e -rief, clear an* simpleB something that they coul* remem-er. So, !aul tol* them to be firm an* to do (od+s work. .n the past, they ha* continue* to -elie e firmly in the most important 4hristian -eliefs (1 4orinthians 1162). $owe er, people ha* persua*e* them to *o many foolish things. 'here was much confusion at their meetings an* there were arguments among their mem-ers. 'he lea*ers of the church ha* -een too wea+ to *eal with these mattersB now they must be strong> So shoul* all the 4hristians who were sincere a-out their relationship with ;o*. 'hey shoul* not copy the -eha iour of foolish people who only wante* to esta-lish their own importance. 'hen ;aul told them to do (od+s work> 'hey shoul* *eclare his goo* news, an* they shoul* teach his wor*, the 3i-le. 'hey shoul* pray much, an* they shoul* ser e each other with lo e. 'hey shoul* o-ey ;o* in all their actions, an* they shoul* lo e him with their whole hearts. 'oo often in the past, they ha* wor+e* to ma+e themsel es important. 'hey trie* to pro e that they were right. 'hey trie* to impress people with the gifts that the $oly Spirit ha* gi en them. 'hey trie* to show that they ha* great wis*om an* +nowle*ge. (ow, this wrong -eha iour must stop. (ow, they must -e hum-le an* they must ser e ;o*.

$ Corinthians hapter $3
= gift for poor Christians
&$ Corinthians $3:$'
1 4orinthians 1C61<A refers to a gift that the 4hristians in 4orinth were collecting to help poor Christians in %udea. !aul also refers to this gift in Fomans 1E62E<28 an* 2 4orinthians chapters 8 an* ?. 4hurches shoul* not only collect money for their -uil*ings an* for their lea*ers. (od+s people should help poor people (!ro er-s 226?). 'he first 4hristians consi*ere* this to -e a ery important matter (;alatians 2610). 4hristians consi*er it -oth a *uty an* an honour to gi e. 'hey shoul* gi e gla*ly (2 4orinthians ?6D). 'hey shoul* not gi e with a *esire to impress other people (%atthew C61<A). ;o* pro i*es generously for people who gi e (:u+e C638). ,hen 4hristians gi e to help poor people, they are really gi ing to ;o* (%atthew 2E63A<A0).

31$

!aul *i* not force the 4hristians in 4orinth to ma+e this gift. .n Fomans 1E62C<2D, !aul says that they were pleased to gi-e it> .n 2 4orinthians ?6D, he urges them not to gi e any more money than each of them has freely chosen to gi e. (o-o*y shoul* gi e merely -ecause he ought to gi e. $owe er, -y their gifts, they ha e an opportunity to than+ ;o* for his goo*ness to them. 4learly, !aul ha* also arrange* for the churches in ;alatia to ma+e a similar gift. 'he 4hristians in %ace*onia wante* to gi e too, although they themsel es were ery poor (2 4orinthians 861<3). So Christians from se-eral ountries were Aoining together to help the poor Christians in %udea2 whom they had ne-er met> 'hey were genuinely e@cite* to -e a-le to show their lo e for other 4hristians in this way. 4hristians across the worl* consi*er themsel es to -e one family6 ;o*>s family. 'his gift was an e@pression of that fact. 'hey were pro i*ing for their -rothers an* sisters in the family of ;o*.

=bout SundayJ and about gifts

&$ Corinthians $3:*'
!aul was simply ma+ing practical arrangements here. $owe er, the erse interests us -ecause it contains se eral important facts a-out the first 4hristians. #irstly, the erse tells us that 4hristians ha e always consi*ere* Sunday to -e a special *ay. $ere, !aul *escri-es it as the =first *ay in the wee+>. .n Fe elation 1610, 9ohn calls it =the :or*>s *ay>, that is, 4hrist>s *ay. .t was the *ay when 4hrist -ecame ali e again (:u+e 2A61). 'he 4hristians soon selecte* Sun*ay as a con enient *ay for their meetings. So on Sun*ay, at the -eginning of each wee+, !aul tol* the 4hristians to prepare their gifts. They should separate the gifts from their other money> 'hose gifts were holy7 they -elonge* to ;o*. !aul wante* e-ery 4hristian to gi e. $owe er, it was not necessary for them all to gi e the same gift. 0 few 4hristians in 4orinth were ery wealthy. %any of them were poorB some were sla es. There should be a relationship between the person+s wealth and the amount that he ga-e> 0 wealthy 4hristian shoul* gi e a larger gift. !aul *i* not want to as+ for people to gi e money when he arri e* in 4orinth. $e recognise* that he woul* ha e much more important tas+s to carry out in 4orinth. $e ha* to teach them from the 3i-le. $e ha* to gi e them some more instructions a-out their meetings (1 4orinthians 1163A). !ro-a-ly the local lea*ers of the church woul* nee* his a* ice an* help. So, !aul urge* the 4hristians in 4orinth to prepare their gifts now. 'hey shoul* not wait for an appeal -efore they ma*e their gifts. .nstea*, they shoul* be ready now.

=rrangements for a gift

&$ Corinthians $3:.7/'
'he 4hristians in 4orinth were arranging to ma+e a large gift for the aid of poor Christians in %udea. .t woul* not -e easy for them to gi e that gift. 'o*ay, -an+s can Iuic+ly sen* money across the worl*. .n the ancient worl*, such arrangements were not possi-le. The only way to get that gift to %udea was to take it personally2 in the form of gol* an* sil er. .t was not safe for one person to tra el alone, especially with so much money. !aul sai* that a group of people shoul* ta+e the gift. 'he -est way was for them to tra el -y sea. 'he Gourney was a-out 1000 miles from 4orinth to 9erusalem. / en -y sea, it woul* still -e a *angerous Gourney (2 4orinthians 1162E<2C). $owe er, a Gourney across lan* woul* -e e en more *angerous, -ecause of ro--ers. / en when they arri e* in 9erusalem, it woul* not -e easy to fin* the 4hristians. 'he 4hristians in 9u*ea ha* many enemiesB they often ha* to meet in secret. 'hey ha* to -e ery careful a-out anyone who wante* to meet their lea*ers. 'hat was why ;aul needed to write letters for them> 'he letters woul* show that !aul consi*ere* them to -e genuine 4hristians an* not enemies.

31%

The Christians in Corinth would ha-e to trust ea h other in order to gi-e this gift> 'hey coul* not all tra el to 9erusalem. 'hey woul* not fin* it easy to trust each other, howe er. 'hey ha* argue* ery much with each other in the pastB they ha* e en forme* opposing groups in their church. $owe er, they all care* ery much a-out this gift. So now they must find people whom they trusted> !aul a**e* that he himself was willing to help.

;aul+s plans to return to Corinth

&$ Corinthians $3:075'
Some 4hristians in 4orinth were urging ;aul to return there. 'heir church ha* many pro-lemsB they consi*ere* !aul the right person to *eal with those pro-lems. !aul coul* see that a -rief isit woul* not -e long enough. $e woul* nee* to stay there for a few months, perhaps *uring the winter. 3ut it was not clear to him whether ;o* wante* him to *o that. $e was hoping to spen* some time in 4orinth, -ut only if ;o* permitte* that. ;o*>s people 1 an* especially church lea*ers 1 shoul* allow the $oly Spirit to gui*e them. !aul e@plaine* that he woul* not -e tra elling to 4orinth imme*iately. $e wrote his letter from Ephesus, where it was important for him to remain at the present time (1 4orinthians 1C68<?). 'hen he inten*e* to go to ?a edonia. .t seeme* clear to him that he shoul* wor+ there ne@t. $owe er, he *i* not thin+ that ;o* wante* him to remain there permanently. ,hen ;o* wante* him to tra el to 4orinth, !aul woul* *o that. !aul e@plains in his ne@t letter to 4orinth what actually happene*. $e actually trie* to tra el to Corinth on two occasions (2 4orinthians 161E<1C). $owe er, it -ecame clear that this was not the right time for him to go there (2 4orinthians 1623B 2 4orinthians 261). $e ery much wante* to go to 4orinth an* to see the 4hristians there again. $owe er, he coul* see that to isit at that time woul* only cause trou-les an* arguments. !aul lo e* the 4hristians in 4orinthB he *i* not want to cause trou-le for them. 0t the time when !aul wrote the 3oo+ of 2 4orinthians, he was again rea*y to isit 4orinth (2 4orinthians 1261AB 2 4orinthians 1361). $e wrote that letter to prepare them for his isit.

;aul in Ephesus
&$ Corinthians $3:678'
.t astonishes us that !aul wrote so little a-out his wor+ in Ephesus. %ost church lea*ers who are a-roa* can only thin+ a-out their current acti ities. 3ut !aul manage* to write this long an* comple@ letter a-out the pro-lems in 4orinth while he was wor+ing har* elsewhere. $e care* so much a-out the church in 4orinth that he har*ly e en mentione* his current wor+ at /phesus. ,on*erful things were happening at /phesus, -ut many people were opposing !aul>s wor+. 'hat is all that !aul says a-out his two years in /phesus. 'he mention of the .open door1 is a wor*< picture for a ./onderf!l opport!nity1. 0t /phesus, !aul ha* a won*erful opportunity to tell ery many people a-out 4hrist. .t is only -ecause of the report in 0cts chapter 1? that we +now anything else a-out !aul>s wor+ in /phesus. 'hat passage informs us that (od ured people there in an e,traordinary manner -ecause of !aul>s prayers. !aul>s wor+ -ecame well<+nownB an* many people be ame Christians. %any people who ha* formerly use* magic now truste* in 4hrist. .n the en*, a group of men who ma*e sil er images of the false go* calle* 0rtemis trie* to cause trou-le. Soon after that, !aul left /phesus. !aul>s original plan was to remain in /phesus until the sacre* holi*ay calle* !entecost. 'hat is, late Spring. $e then wante* to spen* the ne@t C months in %ace*onia. 0fter that he hope* to go to 4orinth, where he coul* remain for the winter (1 4orinthians 1C6C). So the plans in 1 4orinthians 1C6E<? woul* pro-a-ly ta+e a whole year to complete. $owe er, those plans were not *efinite. !aul often change* his plans as the $oly Spirit gui*e* him.

31&

1nstru tions about Timothy

&$ Corinthians $3:$97$$'
!aul has alrea*y mentione* Timothy in his letter to 4orinth (1 4orinthians A61D). 'imothy was a young man who helpe* !aul. )ften, !aul sent 'imothy to places where !aul coul* not go at once. .t seems that !aul ha* alrea*y sent 'imothy into %ace*onia, ahea* of !aul>s own isit there (0cts 1?622B 1 4orinthians 1C6E). 0fter %ace*onia, !aul wante* to return to 4orinth. So !aul ha* as+e* 'imothy to go to 4orinth too, ahea* of !aul. 0fter 'imothy ha* prepare* for !aul>s isits to -oth places, he woul* return to !aul in /phesus. 'hen !aul woul* -egin his own Gourney to %ace*onia an* 4orinth. 'hat was their plan, unless ;o* gui*e* them elsewhere. .n this passage, as in some other passages a-out 'imothy, ;aul shows a desire to prote t Timothy> ,e may as+ oursel es why. 'imothy was a -ra e young man who ha* freely chosen to ser e ;o* in *ifficult situations. ,hen he suffere* from freIuent illnesses (1 'imothy E623), he continue* to *o ;o*>s wor+. $e was a-le to *eal firmly with people (1 'imothy E620<21). )f course !aul care* a-out 'imothy. 3ut clearly, 'imothy was rea*y to *o ;o*>s wor+ whate er happene*. ;aul urged that Timothy should be able to work without fear of anyone> 0ll the 4hristians in 4orinth shoul* respect 'imothy. 'imothy was *oing the same wor+ as !aul, an* therefore, 'imothy was a ser ant of ;o*. !erhaps !aul was not trying to protect 'imothy, -ut to make sure that Timothy+s work was su essful> 'imothy woul* ha e a *ifficult tas+ in 4orinth. $e ha* to *eal with the pro-lems in that church. 3ecause he was so young, people may not respect him (1 'imothy A612). So !aul insiste* that all the Christians should respe t Timothy+s authority> 'imothy was carrying out ;o*>s wor+ in 4orinth, an* that was an important reason to respect him.

;aul+s working relationship with =pollos

&$ Corinthians $3:$*'
0pollos wor+e* with !aul e en as 'imothy *i* (1 4orinthians 1C610<11). $owe er, there was an important *ifference in their wor+ing relationship. Timothy worked under ;aul+s authorityB in other wor*s, !aul was responsi-le for 'imothy. So, for e@ample, !aul coul* *eci*e where to sen* 'imothy. )n the other han*, =pollos made his own de isions about where (od was sending him> $e was not responsi-le to !aul or to any other personB he was only responsi-le to ;o*. !aul *i* not set up this arrangement. $e trie* not to wor+ in places where other men were loyally wor+ing for ;o* (2 4orinthians 1061C). $owe er, when !aul entere* these regions, he +new nothing a-out 0pollos. 0pollos ha* alrea*y -een wor+ing for ;o* in the regions where !aul now was, for o er 20 years. =pollos originally came from *lexandria in (orth 0frica. .t seems that he went from there to Israel. $e hear* 9ohn, calle* the 3aptist, an* he recognise* the importan e of %ohn+s message. 0pollos then tra elle* to several other %o!ntries, where he taught people accurately from the 3i-le. 0t that time, 0pollos still *i* not un*erstan* clearly a-out 9esus. 0s soon as he *i*, he began to work with the other Christians (0cts 1862A<28). $e first esta-lishe* a small church in Ephes!s, which !aul later le*. 'hen 0pollos -ecame the lea*er of the church in Corinth, which !aul ha* esta-lishe*. ,e *o not +now how often !aul an* 0pollos actually met. $owe er, !aul>s wor*s in 1 4orinthians 36E<? shows how much they respecte* each other. )ften to*ay, church lea*ers in *ifferent churches -ecome angry or Gealous of each other>s wor+. Sometimes they e en try to oppose each other. 'hat shoul* not happen. ,e can learn much from !aul>s wor+ing relationship with 0pollos.

31'

Be strong
&$ Corinthians $3:$.'
.n the past, the 4hristians in 4orinth ha* -een much too wea+. 'he result was that many wrong an* foolish i*eas ha* ta+en control o er -oth their church an* their li es. 'hey must not allow this situation to continue. (ow they must learn to -e strong. !aul has alrea*y gi en such an instruction in 1 4orinthians 1E6E8. $ere in 1 4orinthians 1C613, he repeats the same instruction in / different ways, to emphasise it e en more strongly. 'hese A instructions are all military instructions. 'hey are the +in* of a* ice that sol*iers gi e to each other -efore a -attle. (1) :i+e sol*iers, 4hristians must wat h certainly try to attac+ them (1 !eter E68). arefully (%ar+ 1A638). 'heir enemy, the *e il, will

(2) ,hen the enemy attac+s, 4hristians must stand firm. 'hey must put their trust completely in ;o*. 'hey must not allow the *e il to frighten them. 0 sol*ier who tries to run away from the -attle is in great *anger (!salm D86?). (3) So, *uring trou-les, 4hristians shoul* be bra-e. 'hey shoul* -eha e li+e men, an* not li+e chil*ren (1 4orinthians 361<2B 1 4orinthians 13611). (A) :astly, e en the wea+est 4hristian shoul* be strong. 0 sol*ier must use all his strength to fight in a -attle (9oel 3610). $owe er, 4hristians *o not *epen* on their own strength. ;o* gi es them the strength that they nee* (2 4orinthians 126?). 'he last two instructions also appear in the Septuagint for !salm 2D61A an* !salm 3162A. 'he Septuagint was an ancient 3i-le translation in the ;ree+ language. !erhaps !aul wante* to remin* his rea*ers a-out those !salms. 'hey emphasise something that !aul *oes not e@plain here. ;o*>s people follow these instructions be ause they are waiting for (od to a t powerfully on their -ehalf. .t is ;o*, an* not any person, who will win this -attle.

= t in lo-e
&$ Corinthians $3:$/'
.n e erything that you *o, you shoul* a t in lo-e. ,e ha e waite* a long time for !aul to gi e that instruction. 'hat simple instruction woul* *eal with so many of the pro-lems that affecte* the church in 4orinth. !aul coul* ha e gi en that instruction at the beginning of his letter, when he warne* a-out the opposing groups in that church (1 4orinthians 1610<13). $e coul* ha e repeate* the a* ice when he wrote a-out their selfish an* Gealous attitu*es in 1 4orinthians 361<3. .f they acte* in lo e, they woul* not -e spea+ing prou* wor*s (1 4orinthians A6C<8B 1 4orinthians A618<1?). 4hristians who act in lo e *o not allow their own feelings to control them (1 4orinthians C612<20). 'hey *o not choose to *o anything that may cause trou-le for a wea+er 4hristian (1 4orinthians 868<13). 'heir own personal rights -ecome less important than their *esire to help other people (1 4orinthians chapter ?). / en when !aul *escri-e* lo e so -eautifully in 1 4orinthians chapter 13, he still *i* not tell 4hristians to act in lo e. $e waite* until the end of his letter to gi e that a* ice. ,e thin+ that, perhaps, !aul ha* a goo* reason to wait. $e himself ha* e@plaine* in 1 4orinthians 136A, <lo-e is patient+. !aul ha* -een ery patient with the 4hristians in 4orinth. )f course he ha* the authority to gi e them or*ers. $e coul* tell them to stop their foolish -eha iour an* to show lo e to each other. 3ut e en in this matter, !aul much preferre* to act in lo e (1 4orinthians A621). So, !aul first carefully an* patiently e@plaine* why their -eha iour was wrong. 'hen he showe* them in 1 4orinthians chapter 13 how attracti e an* -eautiful lo e is. #e wanted them to hoose themsel-es that they should a t in lo-e> 0n* lastly, near the en* of his letter, he encourage* them to *o that.

318

Stephanas
&$ Corinthians $3:$07$6'
$ere, we learn much more a-out Stephanas, whom !aul -riefly mentione* in 1 4orinthians 161C. $e ha* come from 4orinth with two other men, #ortunatus an* 0chaicus, to isit !aul in /phesus. 'hey ha* to tra el a-out 300 miles -y sea to get there, so it was not an easy Gourney. !aul tol* the 4hristians in 4orinth to respect these men an* to accept their authority. #rom those instructions, we can see that these men were among the lo al leaders of the hur h there. !re iously, the 4hristians in 4orinth ha* not respecte* their local lea*ers. 'hat was pro-a-ly -ecause they *i* not want any person to ha e authority o er them. 'hey only wante* to *o what the $oly Spirit gui*e* them to *o. 'hat i*ea ha* not -een successful. Some 4hristians were -eha ing in a foolish an* wil* manner, e en at church meetings. 'he 4hristians were often following their own feelings, instea* of the $oly Spirit. Some people ha* ta+en a* antage of the situation to set up opposing groups in the church. .t ha* -ecome ery clear that the church in 4orinth nee*e* to ha e its own, local lea*ers. !aul tol* them that Stephanas would be a -ery good hoi e to be a leader in their hur h> Stephanas an* his family ha* constantly %hosen to serve other 4hristians. $e /or$ed hard to help other people. $e ha* gone to /phesus to en%o!rage !aul, an* so he woul* encourage the 4hristians in 4orinth too. Stephanas an* his family were the first people in 0chaia to -ecome 4hristians. (4orinth was an important city in the region calle* 0chaia.) So Stephanas ha* more experien%e of the 4hristian life than anyone else at 4orinth. 'hat was another goo* reason why the 4hristians there shoul* respect him.

=Euila and ;ris a

&$ Corinthians $3:$8'
=Euila and his wife ;ris a (also calle* ;ris illa) were 9ewish 4hristians from Bome. .n other wor*s, they were 4hristians who, li+e !aul, -elonge* to the nation calle* .srael. ,e *o not +now where or when they -ecame 4hristians. 'hey left Fome when the ruler, 4lau*ius, or*ere* all 9ewish people to lea e that city (0cts 1862). 0Iuila an* !risca then went to Corinth, where !aul met them. ;aul worked with them there 1 -oth in his tra*e an* in his wor+ for ;o*. :i+e !aul, their wor+ was to ma+e tents (0cts 1863). So they were present when !aul esta-lishe* the church in 4orinth. 'he 4hristians in 4orinth +new them well, as frien*s an* as church lea*ers. ,hen !aul left 4orinth, 0Iuila an* !risca left too. 'hey went -y sea to Ephes!s, in the region calle* 0sia, where they remaine* (0cts 18618<21). 1t was =Euila and ;ris a who taught =pollos2 later the secon* lea*er of the church at 4orinth, a-out 4hrist (0cts 1862C). 'hat happene* at /phesus while !aul was elsewhere. ,hen !aul returne* to /phesus, 0pollos ha* alrea*y esta-lishe* a church there (0cts 1?61<D). =Euila and ;ris a also established hur hes> !aul refers here to one that they esta-lishe* in their home in /phesus. ,hen they returne* to Fome, they esta-lishe* another church in their home. !aul mentions that church in Fomans 1C63<E. .n Fomans 1C63<A, !aul also mentions another interesting fact a-out 0Iuila an* !risca. 0t one time, !aul>s life was in great *anger. To sa-e ;aul2 =Euila and ;ris a risked their own li-es> .n !aul>s last letter -efore his *eath, he mentions them again (2 'imothy A61?). 4learly, !aul recognise* them as loyal 4hristians an* genuine frien*sB they showe* real lo e to people where er they went.

31(

The holy kiss

&$ Corinthians $3:*9'
1 4orinthians 1C620 is one of four erses where !aul mentions the <holy kiss+. 'he other erses are Fomans 1C61CB 2 4orinthians 13612 an* 1 'hessalonians E62C. 'he holy +iss was a greeting that was ery familiar to the first 4hristians. 1 !eter E61A mentions its purpose. .t was an e,pression of lo-e between Christians> ,e ha e a -rief *escription of it in 0cts 2063D. 'here, the church lea*ers of /phesus were saying goo*-ye to !aul for the last time. Ea h man in turn hugged ;aul and kissed him> .n many countries to*ay, such a greeting woul* seem a strange way to -eha e. .n fact, it coul* offen* people. .t is only natural for people to ha e i*eas a-out what is right an* proper -eha iour (1 4orinthians 1161A<1E). ;aul taught Christians not to follow ustoms that may offend people> $owe er, in many countries near the %e*iterranean Sea, such a +iss *oes not offen*. %en freIuently greet their male frien*s an* relati es with a +iss on the chee+. Similarly, women greet female frien*s an* relati es in this manner. 9esus mentione* such a +iss, -etween father an* son, in :u+e 1E620. .n fact, it seems that 9esus an* his *isciples (special stu*ents) greete* each other in this manner. 4ertainly, 9u*as greete* 9esus with a +iss in %ar+ 1A6AE. )f course, 9u*as>s +iss was not sincere. Feally 9u*as was +issing 9esus as a sign, to han* 9esus o er to his enemies (%ar+ 1A6AA). 'hat inci*ent teaches an important lesson, -oth a-out +isses an* a-out other acts to e@press lo e. :o-e must first be an attitude in a person+s heartJ a person shows lo-e by his a tions to help someone else> / en a +iss *oes not really e@press lo e if there is no lo e in the person>s heart.

;aul+s personal greeting

&$ Corinthians $3:*$'
,e +now that !aul *i* not write all of his own letters (see Fomans 1C622). .t seems that !aul spo+e his wor*s alou*. !erhaps he was wor+ing with his han*s as he *i* thisB !aul>s Go- was to ma+e tents (0cts 1863). 0nother 4hristian carefully wrote *own !aul>s wor*s for him. !erhaps Sosthenes wrote the 3oo+ of 1 4orinthians (1 4orinthians 161). .t seems, perhaps, that !aul coul* not write neatly (;alatians C611). $owe er, ;aul still hose to add his own personal greeting at the en* of e ery letter that he sent (2 'hessalonians 361D). )ne reason why !aul *i* this was to e,press his lo-e to his readers. !aul felt genuine lo e towar*s e ery 4hristian 1 e en towar*s 4hristians whom he ha* not met. $e *i* not want his letters to seem li+e lists of instructions or rules. $e wrote these letters -ecause of his lo e for the people who woul* rea* them. 0nother reason for !aul>s greetings was that he wante* to bless the Christians. 'here was an ancient *uty for .srael>s priests to -less ;o*>s people ((um-ers C622<2D). 0s a 4hristian lea*er, !aul wante* to *o this too. 'his was -oth a prayer an* a *eclaration. 'he prayer was that ;o* woul* show +in*ness to his people. 'he *eclaration was that ;o* woul* *o that. !aul also wrote at the en* of each letter to show that he a epted responsibility for that letter (!hilemon 1?). Sometimes he ma*e promises in those lettersB !aul +new that a promise is a serious matter. !aul>s final reason was to pro-e that the letter was genuinely from him. $e ha* to warn 4hristians a-out lea*ers who taught wrong things (0cts 2062?<31). 'he 4hristians nee*e* to +now that a letter really was from !aul.

320

=N=T#E?= ?=D=N=T#=
&$ Corinthians $3:**'
1 4orinthians 1A621 *escri-es how ;o* can use wor*s in a strange language to warn people in a ery se ere manner. .n 1 4orinthians 1C622, there are two such wor*s in the King 9ames 3i-le6 .*-*THE6* 6*B*-*TH*1. 'heir purpose is to warn people ery se erely. )ur 3i-les shoul* pro-a-ly translate the wor* .*-*THE6*1. .t is a wor* in the same ;ree+ language that !aul use* for all his letters. .t means a urse, in other wor*s, an e@tremely se ere punishment. Some people were using that same wor* to *eclare a curse against 9esus (1 4orinthians 1263). $owe er, their wor*s woul* ha e no effectB no-o*y can *eclare a curse against ;o*. ;o* *efeats all his enemies. So, instea*, the curse woul* -e against them, -ecause they ha* ma*e themsel es ;o*>s enemies. 'here is only one way to a oi* this terri-le punishment. 1f we do not want to be (od+s enemies2 we must be ome his friends> ,e can lo e ;o* -ecause he first lo e* us (1 9ohn A61?). $e sent his Son, 9esus 4hrist, to suffer the punishment for our e il *ee*s (9ohn 361C). $owe er, if we refuse his +in* offer to forgi e us, we will suffer his Gu*gement against us. :o e for 4hrist is not something *ifferent from lo e for ;o*. 'he #ather, Son an* Spirit are one ;o*. ,hoe er lo es the Son, lo es the #ather too. 'he wor* .6*B*-*TH*1 comes from the 0ramaic language. .t means, <the :ord &Christ' is oming+ as in 9u*e 1A. )r it may -e a prayer6 <:ord2 ome+ as in Fe elation 22620. 'hat is won*erful for the people who are frien*s of ;o*. 'he :or* is coming to res%!e them from e ery enemy. $owe er, it is terri-le news for anyone who has chosen to Goin ;o*>s enemies. 'he :or* is coming to %arry o!t his 5!dgement against his enemies.

#ow ;aul ends his letter

&$ Corinthians $3:*.7*/'
!aul>s first letter to the church in 4orinth is almost complete. $e has *eclare* all that ;o* has gui*e* him to say to them. $e has gi en his a* ice an* he has answere* their Iuestions. Someone (pro-a-ly Sosthenes 1 1 4orinthians 161) has carefully written *own all of !aul>s wor*s. Someone else (pro-a-ly Stephanas 1 1 4orinthians 1C61D<18) is rea*y to -egin a 300 mile Gourney -y -oat, to ta+e the letter to 4orinth. 3ut !aul cannot allow the letter to go yet. There are two more senten es that he must add personally2 in his own handwriting> #irst, as a 4hristian lea*er, ;aul must bless the people who will rea* his letter. $e *i* this at the en* of each of his lettersB he consi*ere* it important. So, 1 4orinthians 1C623 is a prayer. !aul prays that ;o* will show grace (+in*ness) to all the rea*ers of this -oo+. 'he erse is also a *eclaration. !aul *eclares, on ;o*>s -ehalf, that ;o* will show his +in*ness to those people. 'hen, in 1 4orinthians 1C62A, !aul a**s something that *oes not normally appear at the en* of his letters. #e e,presses his personal lo-e for the 4hristians in 4orinth. ,e cannot -e sure why he a**s this last sentence. !erhaps it is -ecause the 3oo+ of 1 4orinthians says so much a-out lo e (see 1 4orinthians chapter 13). !aul wante* the 4hristians in 4orinth to remem-er that he himself always trie* to act in lo e. !erhaps it is -ecause the pro-lems in the church at 4orinth were so serious. Sometimes in his letter !aul ha* to warn them firmly a-out their -eha iour. !aul wante* them to un*erstan* that he still lo e* them. $e warne* them as their frien*. )r perhaps !aul Gust wante* to e@press his lo e. /lsewhere, he e@plains that he consi*ers them as his own chil*ren in their relationship with ;o* (1 4orinthians A61A<1E). $is lo e for them was real.

321

$ Corinthians: a study guide

=bout the Book of $ Corinthians 7 its author2 date and purpose
The author of $ Corinthians
'he 3oo+ of 1 4orinthians is one of 13 or 1A letters that ;aul wrote. 'ogether, these letters form a maGor part of the (ew 'estament (the -oo+s that the first 4hristians wrote). 'hey all show the same style of careful e@planations, wise a* ice, an* +nowle*ge of the )l* 'estament (the ol*er -oo+s in the 3i-le). 'heir author constantly shows genuine lo-e towar*s the 4hristians, -ut he often warns them about wrong beha-iour. !aul gi es his own name as the author in 1 4orinthians 161. 'he -oo+ contains many personal details about ;aul which agree with the other -oo+s of the (ew 'estament. 3ecause !aul esta-lishe* the church in 4orinth, he felt a sense of personal responsibility for the mem-ers of that church (1 4orinthians A61E). So, !aul ha* a goo* reason to write this letter.

The date of $ Corinthians

.n 1 4orinthians 1C68, !aul says that he wrote the letter in Ephesus. ,e ha e an account of the early histories of the churches in 4orinth an* /phesus in 0cts chapters 18 an* 1?. !aul wor+e* in 4orinth for 18 months (0cts 18611). 'hen !aul went to some other places -efore he went to /phesus. $e staye* in /phesus for 2 years an* 3 months (0cts 1?68B 0cts 1?610). Stu*ents of history thin+ that ;allio -egan to rule 0chaia in the year E1 0.". 0cts 18612 shows that !aul was wor+ing in 4orinth *uring ;allio>s rule. 'hat fact can help us to calculate a possi-le *ate for !aul>s letter. Such *etails may -e interesting, -ut they usually ha e ery little alue for the sincere stu*ent of the 3i-le. !e study the Bible to learn (od+s message to us2 not to learn about dates in history> / en when we cannot un*erstan* the history of a 3i-le -oo+, we shoul* still trust that -oo+. 4hristians -elie e that ;o* pro i*e* these -oo+s, -y his $oly Spirit, for our -enefit (2 'imothy 361C). 'hat inclu*es -oth the )l* 'estament an* the (ew 'estament. 2 !eter 361E<1C e@plains that it inclu*es !aul>s letters.

The plan of the Book of $ Corinthians

Some people ha e trie* to argue that 1 4orinthians is not a single letter. .n their opinion, it is actually a collection of three letters that !aul wrote at *ifferent times. 0s we ha e wor+e* through the -oo+, we ha e seen no e i*ence to support that i*ea. 'he 3oo+ of 1 4orinthians has a areful plan. .n %hapters > to C, !aul encourages the 4hristians to -e more mature in their relationship with ;o*. .n %hapters D to >>, he *eals with the Iuestions in their letter to him. .n %hapters >; to >E, he e@plains some other points that they nee* to +now. Chapter >C contains the greetings an* personal instructions that we usually fin* at the en* of !aulNs letters.

The problems at the hur h in Corinth

'hrough the whole -oo+, !aul is *ealing with the same +in* of pro-lems. 'he 4hristians in 4orinth thought that the $oly Spirit was gui*ing them constantly. #or that reason, they *i* not want to accept anyone else>s authority o er them. ;o* ha* ma*e them freeB so they imagine* that they rule*, li+e +ings (1 4orinthians A68). (ow they coul* *o whate er they wante* to *o. 'hat is what they were saying. 0nyone who isite* their church woul* ha e seen some -ery strange beha-iour. 'hat -eha iour was the *irect result of their wrong -eliefs6 (1) 'hey argued constantly (1 4orinthians 363). 'hat fact *oes not surprise us. /ach person -elie e* that he or she ha* great authorityB -ut no-o*y coul* accept anyone else>s authority.

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(2) 'he $oly Spirit was acti e in their meetings. $owe er, it was ery *ifficult for anyone to recognise that fact -ecause of the onfusion at those meetings. Se eral people woul* spea+ at the same time. !eople woul* shout out messages from ;o*, often in an un+nown language. 'hey all -elie e* that the $oly Spirit was gui*ing them. So no-o*y woul* allow the lea*ers of the church to control the meeting. (3) %any 4hristians were weak and ill (1 4orinthians 11630). 'hey were li ing in an unhealthy manner. 'hey ate too much meat, an* they *ran+ too much wine (1 4orinthians 11621). 'hey e en went into the houses of false go*s to eat meat (1 4orinthians 8610). 'hey -elie e* that ;o* ha* gi en them the right to *o these things. 'hey insiste* that ;o* ha* ma*e them freeB -ut really, their actions were selfish. !oor 4hristians were suffering -ecause of the gree*y attitu*es of richer 4hristians (1 4orinthians 11622). (A) Some 4hristians ha* e en -egun to -elie e that *ea* 4hristians will not li e again (1 4orinthians 1E612). 'hey imagine* that they were alrea*y ruling as +ings (1 4orinthians A68). So, they thought that all (od+s promises were for this life> 'hat i*ea only encourage* them to -e e en more selfish. .f there was no future life, they wante* to enGoy themsel es now. 4hristians shoul* ne-er ha-e selfish attitudes. 'hey shoul* -e careful always to arrange their church meetings in a manner that respe ts (od. 'hey shoul* respect other people, especially when ;o* has gi en authority to those people. 'hey shoul* always a t in lo-e.

#ow ;aul dealt with the problems in the hur h at Corinth

,e might e@pect that !aul woul* -e ery angry with the 4hristians in 4orinth. %any 4hristians there were acting in a foolish, selfish an* gree*y manner. #owe-er2 ;aul wrote to them in a gentle2 patient and kind manner> 'hat may surprise us. 'he reason was that no-o*y in 4orinth ha* -een a 4hristian for more than a few years. 'hey were not yet mature in their relationship with ;o*. / en their lea*ers *i* not ha e much e@perience of the 4hristian life. 'hey were not wic+e* people who ha* refuse* to *o the right things. 'hey ha* -een foolishB they nee*e* to learn. So !aul taught them patiently.

The work of the #oly Spirit in the li-es of Christians

!aul e@plaine* that (od+s #oly Spirit really was working in their li-es> 'hey were right to want the $oly Spirit to gui*e them. 'hey were right to use the gifts that the $oly Spirit ha* gi en to them. $owe er, they nee*e* to un*erstan* the wor+ of the $oly Spirit -etter. ;o* *oes not gi e his $oly Spirit to 4hristians so that they can please themsel es. $e gi es them the $oly Spirit so that they can please him. 3y the $oly Spirit, he shows them how they can act in lo e towar*s other people. ,hen they act in lo e, they will *o ;o*>s wor+, with the help of the $oly Spirit. The person whom the #oly Spirit guides2 a ts in lo-e> 'hat was how !aul himself ha* -eha e* in 4orinth. He too coul* ha e acte* in a selfish way. He coul* ha e *eman*e* his rights. He coul* ha e chosen to please himself. 3ut instea*, ;aul hose to please (od> !aul *i* not e en *eman* wages from the new 4hristians in 4orinth, although he *eser e* a proper payment. $e was not trying to please himself < in fact, he e@pecte* to suffer -ecause of his wor+ for ;o* (1 4orinthians A610<13). .nstea* of selfish attitu*es, he chose to show lo e to all people. $e acte* as a sla e to e eryone, so that he coul* *eclare ;o*>s goo* news (1 4orinthians ?61?<23).

Christians need to de-elop in their relationship with (od

'he 4hristians in 4orinth thought that they ha* nothing more to recei e from ;o*. 4ertainly ;o* ha* *one won*erful things in their li es. $e ha* sa e* them an* he ha* gi en them a right relationship with him. $e was wor+ing in their li es an* in their church -y his $oly Spirit. 'hey were grateful to ;o*, an* this was goo*. #owe-er2 they did not understand that their Christian li-es had only Aust begun> 'here were many more won*erful things that ;o* wante* to *o in an* through their li es.

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!aul compare* them to little %hildren in their relationship with 4hrist (1 4orinthians 361<3). ;o* wante* to wor+ in their li es through his ser ants (1 4orinthians 3610<1E). 'hose ser ants are other 4hristians to whom ;o* has gi en special gifts. So, Christians need ea h other (1 4orinthians chapter 12). 3y this means, ;o* ma+es his people mature in their relationship with him. 0 mature 4hristian is not selfishB he or she always *esires to act in lo e. The aim2 in this life2 is for Christians to do what (od wants> $owe er, ;o*>s wor+ in the li es of 4hristians *oes not en* with their *eaths. )f course, their li es in this worl* will en* then. Their bodies will die but their spirits an ne-er die> So, their spirits will go to -e with ;o* in hea en. $owe er, e en that is not the en* of ;o*>s wor+ in his people>s li es.

(od will2 in the future2 hange Christians ompletely

,hen 4hrist -ecame ali e again after his *eath, his body (not Gust his spirit) was ali e. .n the same way, when Christ returns2 the bodies of Christians will be ome ali-e again> 'hat must happen -ecause 4hrist, -y his own *eath, *efeate* all his enemies < e en the power of *eath. )f course, then ;o*>s people will not ha e the same /ea$ -o*ies that they ha e now. 0n* then they will not want to follow the same /ea$ *esires an* foolish emotions that may affect them now. ,hen 4hrist returns, ;o* will change their -o*ies completely. .nstea* of wea+ness, they will +now ;o*>s strength. 'heir new -o*ies will ne er *ie. ;o* will unite their spirits with their -o*ies (1 4orinthians 1E6AA). ;eople with su h bodies will not are about feelings that annot last> They will not ha-e desires that are foolish or wrong> Their only desire will be to please (od> 0n* in that perfect state, they will always li e with ;o*. 'hat is what true greatness an* wis*om really mean. .mportant people in this worl* ery much *esire greatness an* wis*omB -ut they try to get these things in the wrong way (1 4orinthians 268). 'he 4hristians in 4orinth were foolishly trying to copy their -eha iourB they too wante* to -e great an* wise in this worl*. 3ut true greatness and wisdom an only ome to people by means of Christ+s death (1 4orinthians 1623<2E). 0n* people can only +now these things -ecause of the $oly Spirit>s wor+ in their li es (1 4orinthians 2611<1C).

= summary of ea h hapter in the Book of $ Corinthians

$ Corinthians hapter $: !eople may consi*er 4hrist>s *eath foolish, -ut ;o*>s wis*om is the only real wis*om. $ Corinthians hapter *: ,e can only un*erstan* ;o*>s thoughts when the $oly Spirit teaches us. $ Corinthians hapter .: 4hurch lea*ers are ;o*>s ser ants, who carry out his wor+ among his people. $ Corinthians hapter /: 4hristians shoul* not -e prou*, -ecause ;o* is their master. $ Corinthians hapter 0: ,hen a church mem-er is -eha ing ery wic+e*ly, it may -e necessary to separate him from other 4hristians. $ Corinthians hapter 3: ;o* has sa e* 4hristians from their e il -eha iour, so they must -e ery careful to a oi* such -eha iour. $ Corinthians hapter 5:

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(o-o*y shoul* marry without serious thought a-out the responsi-ilities that he is accepting an* his relationship with 4hrist. $ Corinthians hapter 6: ;o* has ma*e 4hristians free, -ut they shoul* always thin+ a-out the effect of their actions on wea+er 4hristians. $ Corinthians hapter 8: !aul was careful not to *eman* his rights, so that he coul* teach ;o*>s goo* news more clearly. $ Corinthians hapter $9: 4hristians who allow their feelings to control them are -eha ing in a ery foolish an* *angerous manner. $ Corinthians hapter $$: 4hristians shoul* -eha e in a proper manner at their meetings, especially when they share -rea* an* wine to remem-er 4hrist>s *eath. $ Corinthians hapter $*: ;o* has gi en *ifferent gifts to *ifferent 4hristians, so that all 4hristians nee* each other. $ Corinthians hapter $.: 4hristians shoul* always act in lo eB nothing else is as e@cellent as lo e. $ Corinthians hapter $/: 4hristians must -eha e properly at church so that e eryone present recei es the -enefit of the $oly Spirit>s wor+. $ Corinthians hapter $0: 0s 4hrist -ecame ali e again after his *eath, so ;o*>s people will also li e again. $ Corinthians hapter $3: !aul ma+es arrangements a-out a gift, an* e@plains the plans of himself an* some other church lea*ers.

!hy the Book of $ Corinthians is so important>

#inally, we will thin+ a-out some reasons why the 3oo+ of 1 4orinthians is important to stu*y6 (1) 1 4orinthians emphasises the importan e of Christ+s death on the ross> 3y means of the cross, ;o* has shown his wis*om an* power in this worl* (1 4orinthians 1618<2A). !aul consi*ere* ;o*>s message a-out 4hrist an* the cross to -e more important than anything else (1 4orinthians 262). .t is essential for 4hristians constantly to remem-er 4hrist>s *eath on the cross (1 4orinthians 11623<2C). (2) 1 4orinthians teaches clearly that Christ really did be ome ali-e again after his *eath (1 4orinthians 1E63<A). .t inclu*es a list of people who were witnesses of that fact (1 4orinthians 1E6E< 8). (3) 1 4orinthians shows us (od+s attitude towards groups of Christians who oppose ea h other. Sometimes 4hristians cannot agree, -ut still they shoul* not oppose each other in a cruel manner (1 4orinthians 1610<13). ,hen such arguments -egin, it woul* -e -etter for 4hristians to -e hum-le (1 4orinthians C6D<8). ;o* has not ma*e all 4hristians ali+eB in fact, he has gi en them *ifferent gifts (1 4orinthians 126A<12). $is *esire is that each 4hristian shoul* -enefit from his (;o*>s) gifts to other 4hristians (1 4orinthians 12612<31). So, Christians should lo-e ea h other, e en when they cannot agree a-out some things (1 4orinthians chapter 13).

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(A) 1 4orinthians contains some important instru tions about hur h meetings. 1 4orinthians 1061C<1D an* 1 4orinthians 11623<3A e@plain the purpose, importance an* meaning of the %omm!nion servi%e. ('hat is, the meeting where 4hristians share -rea* an* wine to remem-er 4hrist>s *eath.) 0t all their meetings, 4hristians shoul* -e careful to behave in a proper manner (1 4orinthians 1A6A0). 4hristians shoul* use a lang!age that people %an !nderstand *uring meetings (1 4orinthians 1A6C<11). 0t each meeting, %h!r%h leaders shoul* try to encourage an* to help other people (1 4orinthians 1A61<E). /specially, they shoul* try to help people /ho are not yet Christians (1 4orinthians 1A61C<2E). (E) 1 4orinthians chapter 13 is an e@tremely important passage which e@plains the nature of true lo-e. %any people wrongly confuse lo e with emotions. 1 4orinthians 106C<11 warns that Christians sho!ld not follo/ their emotions. / en a *ecision such as marriage is a matter for %aref!l tho!ght, where people must not merely follow their emotions (1 4orinthians chapter D). $owe er, it is always right for people to a t in lo-e (1 4orinthians 1C61A). (C) 1 4orinthians helps us to un*erstan* how the #oly Spirit works among Christians. &nli+e an e il spirit, the $oly Spirit *oes not ta$e %ontrol of people (1 4orinthians 1A632). .nstea*, the $oly Spirit gi es gifts to 4hristians. 1 4orinthians 1268<10 gi es a list of the gifts of the $oly Spirit. 'he -est gifts are the ones that 4hristians use to help and to en%o!rage other people (1 4orinthians 1A61<E). 4hristians shoul* -e careful to use ;o*>s gifts in that manner (1 4orinthians 1A620<33). (D) 1 4orinthians encourages 4hristians to -ecome more mature in their relationship with (od. 0 4hristian who is not mature cares mainly a-out his o/n thoughts, *esires, emotions an* gifts (1 4orinthians 361<3). = mature Christian always a ts in lo-e (1 4orinthians chapter 13B 1 4orinthians 1C61A). 'he mature 4hristian *oes this -ecause the $oly Spirit is gui*ing him. 'hat person has learne* what ;o* wants him to *o. (8) #rom the 3oo+ of 1 4orinthians, we can learn many things a-out ;aul+s attitudes and a tions as a hur h leader. 'hese can help us to un*erstan* why !aul was such a successful lea*er. !aul *i* not try to impress peopleB instea*, in 4orinth, he only *eclare* the simple message a-out 4hrist an* his *eath (1 4orinthians 261<E). $e was careful always to explain things so that people coul* un*erstan* them (1 4orinthians 1A618<1?). !aul -eha e* in a h!mble manner (1 4orinthians A68<13)B he ref!sed even to demand his rights (1 4orinthians chapter ?). $e ha* an attit!de of sin%ere love (1 4orinthians A61A<1E, 1 4orinthians chapter 13B 1 4orinthians 1C62A). (?) 1 4orinthians contains important statements a-out two su-Gects which matter ery much to people to*ay6 people>s feelings (emotions) an* their rights. 'o*ay, people insist on their rights an* they try to satisfy their feelings. )ften, they *o this e en if other people woul* suffer as a result. $ Corinthians en ourages Christians to ha-e a ompletely different attitude towards these things> .t is ery wrong for 4hristians to allow their emotions to control their li es (1 4orinthians 1061<12). Sometimes they can ser e ;o* -etter if they *o not *eman* their rights (1 4orinthians ?61<23). Christians sho!ld %are abo!t other people even more than they %are abo!t themselves (1 4orinthians ?61?<23). .n other wor*s, they shoul* a%t in love (1 4orinthians chapter 13). .t is goo* an* right to learn selfF%ontrol (1 4orinthians ?62A<2D). .n many matters, it is essential for us to learn to %ontrol o!r o/n behavio!r (1 4orinthians C6?<20). (10) 1 4orinthians warns especially strongly a-out two particular *angers for 4hristians6 wrong se,, an* images of false gods. 4hristians must -e especially careful a-out these matters (1 4orinthians C6?<20B 1 4orinthians 1061?<22). ,rong se@ is an e il action against the Holy pirit, who is present in a 4hristian>s life (1 4orinthians C61?<20). 'o ser e a false go* is to serve the devil (1 4orinthians 10620). So Christians must a-oid these things ompletely (1 4orinthians C618B 1 4orinthians 1061A). 'hey shoul* stay away from anything that coul* tempt them to *o such things. .n fact, we coul* e en say that these two types of wrong -eha iour are similar. !eople who ha e wrong se@ are not loyal to ;o* with their bodies (1 4orinthians C618<1?). !eople who ser e false go*s are not loyal to ;o* in their spirits (1 4orinthians 10621). !eople use* to carry out -oth these types of wrong -eha iour for the purposes of many false religions (1 4orinthians 106D<8).

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(11) 1 4orinthians teaches us a-out the resurre tion of ;o*>s people. 'hat is, a future time when their -o*ies will -ecome ali e again. 'heir spirits ne er *ieB only their -o*ies can *ie (2 4orinthians E68). $owe er, ;o* has a future plan to -ring a new kind of life to their bodies. 'his will happen when 4hrist returns to rule (1 4orinthians 1E623<2CB 1 4orinthians 1E6E1<E2). 'hen, ;o* will change them completelyB they will ne er again +now wea+ness, shame or *eath (1 4orinthians 1E6A2<A3). 'hat is the final defeat of death (1 4orinthians 1E6EA<ED).

$ Corinthians 7 a $3 week study guide

;lease print this se tion if you would like to study the Book of $ Corinthians with a group of people>

!eek $ 7 $ Corinthians hapter $ 7 ;eople may onsider Christ+s death foolish2 but (od+s wisdom is the only real wisdom>
Read 1 )orinthians chapter 1, then discuss these questions: (1) 4ompare 1 4orinthians 1622<2A with Fomans 161C<1D. ,hat *i* !aul mean -y =the message of the cross> in 1 4orinthians 1618K $ow *oes that message sa e peopleK ,hom can that message sa eK (2) Fea* these passages6 %ar+ 10623<2DB :u+e A618B 1 4orinthians 162C<2?B 9ames 261<E. .s there any *ifference -etween ;o*>s promises to poor people an* to rich peopleK ,hat +in* of attitu*es *o most people ha e towar*s rich an* important peopleK ,hat attitu*es shoul* 4hristians ha e towar*s poor peopleK Fea* how !aul urge* the 4hristians in 4orinth to help poor people in 1 4orinthians 1C61<A. (3) $ow can we +now the +in* of wis*om that comes from ;o*K 4ompare your answer with !ro er-s 36D<8 an* 9ames 16E.

!eek * 7 $ Corinthians hapter * 7 !e an only understand (od+s thoughts when the #oly Spirit tea hes us>
Read 1 )orinthians chapter 2, then discuss these questions: (1) ,hat can we learn from 1 4orinthians 261<E a-out how !aul taught people a-out ;o*K #rom the facts in those erses, *oes it surprise you that his wor+ was so successfulK ,hat was the simple message that he *eclare*K ,hy *i* !aul -elie e that his message ha* such a great effect on so many people>s li esK (2) .n 1 4orinthians 26C an* 1 4orinthians 268, !aul spea+s a-out the =rulers of this age>. ,hat *oes !aul mean -y =this age>, an* who are these rulersK ,hen, an* how, will this age en*K $ow will the future age -e *ifferent from this age, an* who will rule thenK Fea* 1 4orinthians 1E620<EA, an* use that passage to chec+ your answers to these Iuestions. (3) Fea* 1 4orinthians 26?<1A again. ,hy is the $oly Spirit important for 4hristiansK ,hat things *oes the $oly Spirit *o in a 4hristian>s lifeK

!eek . 7 $ Corinthians hapter . 7 Chur h leaders are (od+s ser-ants2 who arry out his work among his people>
Read 1 )orinthians chapter 3, then discuss these questions: (1) 4ompare 1 4orinthians 361<3 with $e-rews E611<1A. ,hy is it so important for 4hristians to -ecome mature in their relationship with ;o*K ,hat was the proof that the 4hristians in 4orinth were not yet matureK Fea* 1 4orinthians 136A<13. $ow woul* their attitu*es an* -eha iour change when they -ecame matureK (2) $ow *oes ;o* ma+e his people matureK Fea* /phesians A611<13 an* compare it with 1 4orinthians 1262D<31. ,hy *oes ;o* appoint some people to -e church lea*ersK

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(3) "iscuss !aul>s wor*<picture of a gar*en (or, a farm) in 1 4orinthians 36E<?. .s it necessary for all church lea*ers to -e ali+eK ,ho is in charge of the wor+K $ow are church lea*ers li+e ser antsK !aul an* 0pollos wor+e* in 4orinth at *ifferent times. $ow can church lea*ers who ne er meet -e carrying out the same wor+K ,hat rewar* will ;o* gi e to themK (A) "iscuss !aul>s wor*<picture of a -uil*ing in 1 4orinthians 3610<1D. ,hy must 9esus 4hrist -e the foun*ation (strong -ase) for people>s li es (see %atthew D62A<2D)K $ow can we *e elop our li es in the way that pleases ;o*K ,hat *oes !aul mean -y the fire that tests the Iuality of our wor+K ,hat woul* fail that testK

!eek / 7 $ Corinthians hapter / 7 Christians should not be proud2 be ause (od is their master>
Read 1 )orinthians chapter 4, then discuss these questions: (1) Fea* !aul>s attitu*e towar*s other people>s opinions a-out him, in 1 4orinthians A61<A. $ow can 4hristians *eci*e when they ought to gi e attention to other people>s opinions a-out themK ,hat shoul* a church lea*er *o if the mem-ers of his church *o not respect himK (2) 4ompare 9ames A61<C with 1 4orinthians 361<A, then rea* again 1 4orinthians A6C<8. ,hat were the 4hristians in 4orinth saying that showe* their prou* attitu*esK ,hat was the result of those prou* attitu*esK ,hat is ;o*>s opinion a-out prou* attitu*esK (3) 4ompare the e@periences of the first 4hristian lea*ers, in 1 4orinthians A68<13, with 9esus> instructions to them in %ar+ C68<11, %ar+ 1063E<AE, an* %ar+ 136?<13. $ow shoul* 4hristians -eha e when their enemies are cruel to themK Fea* :u+e C622<23 an* :u+e C62D<3E. ,hat will -e the rewar* for those 4hristiansK

!eek 0 7 $ Corinthians hapter 0 7 !hen a hur h member is beha-ing -ery wi kedly2 it may be ne essary to separate him from other Christians>
Read 1 )orinthians chapter 5, then discuss these questions* (1) .n what circumstances is it right for a church lea*er to tell church mem-ers how they shoul* li eK $ow much authority *oes the church lea*er ha e o er the li es of the mem-ersK ,hat shoul* the lea*er *o if a mem-er refuses to follow his instructionsK (2) Fea* again 1 4orinthians E61<E. ,hat was !aul telling the church lea*ers to *oK ,hat was he telling them to prayK ,hat *i* he want ;o* to *o for this man in the en*K (3) "iscuss !aul>s wor*<picture in 1 4orinthians E6C. ,hat effect can a small Iuantity of e il -eha iour ha e on a person>s lifeK ,hat effect coul* the e il *ee*s of the man in 1 4orinthians E61 ha e on other people in the churchK

!eek 3 7 $ Corinthians hapter 3 7 (od has sa-ed Christians from their e-il beha-iour2 so they must be areful not to follow su h beha-iour>
Read 1 )orinthians chapter 6, then discuss these questions* (1) .n 0cts 1C63E<38, rea* a-out an occasion when !aul insiste* upon his legal rights. ,hy was it wrong for the 4hristians in 4orinth to use their legal rights in 1 4orinthians C61<8K ,hat *i* !aul tell them that they shoul* *o instea*K 4ompare his wor*s with 9esus> wor*s in :u+e C62D<31. (2) ,hat *o we learn from 1 4orinthians C6?<11 a-out the former -eha iour of the people who -ecame 4hristians at 4orinthK $ow ha* ;o* change* their li es when they -ecame 4hristiansK (3) Fea* 1 4orinthians C612<13. ,hat shoul* -e a 4hristian>s attitu*e towar*s free*omK Fea* ;alatians E61. #or what purpose has ;o* ma*e his people freeK ,hat +in* of -eha iour woul* cause them to lose that free*omK (A) !repare a list of the reasons why 4hristians must not carry out wrong se@ acts. "iscuss how 4hristians can remain loyal to ;o* in this matter.

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!eek 5 7 $ Corinthians hapter 5 7 Nobody should marry without serious thought about the responsibilities that he is a epting and his relationship with Christ>
Read 1 )orinthians chapter 7, then discuss these questions* (1) ,hat are the -enefits of marrie* life for a 4hristianK ,hat are the -enefits of unmarrie* life for a 4hristianK $ow shoul* each 4hristian *eci*e whether it is -est for him or her to marry, or notK (2) ,hat a* ice *i* !aul gi e to a 4hristian whose hus-an* or wife is not a 4hristianK ,hat special *ifficulties will that 4hristian ha eK $ow can a 4hristian ser e ;o* properly in such circumstancesK (3) Fea* /phesians E622<33. ,hat *uties *o 4hristians ha e towar*s their hus-an*s or wi es, an* towar*s their familiesK ,hat can a 4hristian hus-an* learn from 4hrist>s lo e for the church (that is, ;o*>s people)K $ow much of their time an* energy shoul* 4hristian hus-an*s an* wi es gi e to each otherK (A) "iscuss how !aul *istinguishe* -etween his own a* ice an* ;o*>s comman*s in 1 4orinthians chapter D. ,hy *i* !aul consi*er it necessary to *o thatK

!eek 6 7 $ Corinthians hapter 6 7 (od has made Christians free2 but they should always think about the effe t of their a tions on weaker Christians>
Read 1 )orinthians chapter , then discuss these questions:# (1) $ow can we recognise a wea+er 4hristianK Fea* :u+e 1062?<3D. ,hom *o 4hristians ha e a responsi-ility to loo+ afterK 4ompare 4ain>s opinion of this matter in ;enesis A6? with 9esus> wor*s in %ar+ ?6A2. (2) Fea* how .saiah AA6C<20 warns people not to trust in the images of false go*s. .n :ystra, people thought that !aul was a go*. Fea* his reaction in 0cts 1A68<18. ,hat *o these passages tell us a-out the one real ;o*K (3) Fea* what !aul writes a-out the religions of false go*s in 1 4orinthians 1061?<22. /@plain the reasons why 4hristians shoul* not normally enter the -uil*ings of false religions.

!eek 8 7 $ Corinthians hapter 8 7 ;aul was areful not to demand his rights2 so that he ould tea h (od+s good news more learly>
Read 1 )orinthians chapter !, then discuss these questions:# (1) ,hy *i* !aul -elie e that it is right for a church lea*er to recei e his wages from the churchK Fea* 2 'hessalonians 36C<10 an* 0cts 1863. $ow *i* !aul earn the money that he nee*e*K ,hy *i* he refuse any wages from the 4hristians in 4orinthK (2) ,hat attitu*e *i* 9esus teach that 4hristians shoul* ha e towar*s people from other nations, in %atthew 2861?<20 an* 0cts 168K 4ompare your answer with what !aul was actually *oing in 0cts 1861<8 an* 0cts 1?68<10. 'hen compare your answer with !aul>s *escription of his own -eha iour in 1 4orinthians ?61?<23. (3) #in* the erses in 1 4orinthians chapter ? where !aul mentione* the gospel (;o*>s goo* news). $ow important *i* !aul consi*er the gospel to -eK ,hat particular message was !aul *eclaringK 4ompare your answer with 1 4orinthians 1E61<A. ,hat effect *oes the gospel message ha e on the li es of people who -elie e itK

!eek $9 7 $ Corinthians hapter $9 7 Christians who allow their feelings to ontrol them are beha-ing in a -ery foolish and dangerous manner>
Read 1 )orinthians chapter 1", then discuss these questions:# (1) ,hat +in*s of feelings or emotions commonly control people>s -eha iourK ,hich of these appear in !aul>s list of e@amples in 1 4orinthians 106C<11K ,hich of them has !aul mentione* in earlier chapters -ecause they were ha ing a powerful effect on the 4hristians in 4orinthK

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(2) .f 4hristians are free, why shoul* they not follow their own feelingsK "o free people ha e the right to *o whate er they wantK ,ho or what shoul* gui*e a 4hristian>s lifeK (3) ,hat *oes !aul teach a-out 4ommunion (the meeting where 4hristians share -rea* an* wine at church) in 1 4orinthians 1061C<1D an* 1 4orinthians 10621K ('here are se eral important lessons that we can learn from those erses). (A) Fea* 1 4orinthians 10611<13 again. $ow can we *eal with temptation (that is, when something tempts us to *o wrong things)K $ow *i* 9esus *eal with temptation in %atthew A61<11K (E) ,hat *oes 1 4orinthians 1061?<20 teach us a-out the nature of false religionsK

!eek $$ 7 $ Corinthians hapter $$ 7 Christians should beha-e in a proper manner at their meetings2 espe ially when they share bread and wine to remember Christ+s death>
Read 1 )orinthians chapter 11, then discuss these questions:# (1) ;i e e@amples of the +in*s of relationships where one person has authority o er another person (or, o er se eral people). ,hich of these relationships *i* ;o* originally esta-lish, an* which are of human originK (2) 4ompare /phesians E622<33 with 1 4orinthians 1163<1C. ,hat is the proper relationship -etween 4hristian hus-an*s an* their wi esK (3) "iscuss the *ifferent ways that women carrie* out ;o*>s wor+ in the 3i-le. %a+e a list of the names of some women who ser e* ;o* in the 3i-le. ,hat *i* each of these women achie eK (A) Fea* again 1 4orinthians 11623<2C. ,hat was the meaning of each of 9esus> actions in this passageK ,hat was he as+ing 4hristians to *oK ,hy must 4hristians remem-er 9esus> *eath, an* what effect shoul* this ha e on their li esK (E) Fea* again 1 4orinthians 1162D<32. ,hy is communion (the meeting where 4hristians share -rea* an* wine) such a serious occasionK $ow shoul* 4hristians prepare -efore they ta+e communionK $ow *o they Gu*ge themsel esK Fea* 1 9ohn 168<?. ,hat is ;o*>s promise to people who confess their e il *ee*s to himK $ow can people -e sure that ;o* has forgi en themK

!eek $* 7 $ Corinthians hapter $* 7 (od has gi-en different gifts to different Christians2 so that all Christians need ea h other>
Read 1 )orinthians chapter 12, then discuss these questions:# (1) ,hat simple lesson *oes !aul teach a-out the nature of the $oly Spirit in 1 4orinthians 1263K $ow *oes 9esus teach that same lesson in 9ohn 1C613<1AK (2) Fea* !aul>s list of the gifts of the $oly Spirit in 1 4orinthians 126D<10. 'ry to fin* an e@ample of the use of each gift in the 3i-le. (You will pro-a-ly not -e a-le to fin* an e@ample for e ery one of these gifts). (3) "iscuss !aul>s wor*<picture a-out the human -o*y in 1 4orinthians 12612<2D. $ow is each of his statements true a-out the mem-ers of the churchK ,hy has ;o* esta-lishe* a relationship of this +in* -etween *ifferent 4hristiansK $ow can a wea+er 4hristian help a stronger 4hristianK ,hy shoul* 4hristians go to churchK (A) Fea* 1 4orinthians 1262D<31. Sometimes to*ay we only consi*er there to -e two +in*s of 4hristians6 church lea*ers an* church mem-ers. "iscuss how many *ifferent +in*s of people really carry out ;o*>s wor+ in churches to*ay. .nclu*e people who carry out practical tas+s, for e@ample cleaners an* wor+men. $ow can e ery 4hristian wor+ for ;o*K

!eek $. 7 $ Corinthians hapter $. 7 Christians should always a t in lo-eJ nothing else is as e, ellent as lo-e>
Read 1 )orinthians chapter 13, then discuss these questions:#

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(1) Fea* these erses a-out the +in* of lo e that ;o* shows6 9ohn 361C, 1 9ohn 361, 9eremiah 3163, 1 9ohn A68<11. 4ompare our lo e for ;o* with his lo e to us. /@plain the relationship -etween our lo e for other people an* ;o*>s lo e for us. (2) !aul wante* to teach the 4hristians in 4orinth that they must not follow their emotions (1 4orinthians 106C<11). "iscuss how, in 1 4orinthians 136A<D, !aul *escri-es lo e as a goo* attitu*e that causes right -eha iour, an* not as an emotion. (3) "iscuss how each phrase of 1 4orinthians 136A<D *escri-es the nature of ;o*. #or e@ample, e@plain how patient ;o* is (see 2 !eter 36?). $ow can 4hristians show ;o*>s lo e to other peopleK (A) ,hy are the gifts of the $oly Spirit (1 4orinthians 1268<10) only for the present ageK #or what purpose *oes ;o* gi e these giftsK ,hen will they en*K

!eek $/ 7 $ Corinthians hapter $/ 7 Christians must beha-e properly at hur h so that e-eryone present re ei-es the benefit of the #oly Spirit+s work>
Read 1 )orinthians chapter 14, then discuss these questions:# (1) ,hat wor*s, acti ities an* ceremonies at church might -e *ifficult for someone who is not a 4hristian to un*erstan*K ,hat can 4hristians *o to ma+e these things easier to un*erstan*K (2) ,hat *oes 1 4orinthians chapter 1A teach a-out the use of tongues (un+nown languages that a person spea+s -y the power of the $oly Spirit)K $ow *i* !aul use the gift of tongues *uring pri ate prayerK ,hy *i* he urge 4hristians to -e careful a-out the use of this gift in pu-lic meetingsK (3) .f ;o* gi es a prophecy (a message from ;o*) to someone at a meeting, how shoul* that person -eha eK ,hy is it especially important not to -e prou* in such situationsK ,hy is it necessary for that person to respect the church lea*er>s instructionsK (A) "iscuss whether this statement is correct6 > Corinthians >@:8FE is also a good des%ription of ho/ Christians sho!ld behave at %h!r%h meetings3 "iscuss whether this statement is correct6 > Corinthians %hapter >8 is also a good des%ription of ho/ Christians %an a%t in love at %h!r%h meetings3 (E) 'he 4hristians at 4orinth wante* to -eha e in any way that felt right *uring their church meetings. /@plain why they were wrong to follow their own feelings an* emotions. ,hy shoul* 4hristians ne er -eha e in a wil* manner at churchK ,hy is it necessary to *o e erything in a proper way e en when the $oly Spirit is ery acti e in a churchK

!eek $0 7 $ Corinthians hapter $0 7 =s Christ be ame ali-e again after his death2 so (od+s people will also li-e again>
Read 1 )orinthians 15:1#34, then discuss these questions:# (1) ,hy is the *eath of 4hrist so important for 4hristiansK ,hat *oes !aul mean -y the wor*s =4hrist *ie* for our sins (e il *ee*s)> in 1 4orinthians 1E63K (2) ,hy is the fact that 4hrist -ecame ali e again so importantK !repare a list of the witnesses that !aul mentions here. ,hich other people, whom the 3i-le mentions elsewhere, were also witnesses to that e entK 0** them to your list. (3) ,hy *oes !aul compare the *eath of a 4hristian to sleep in 1 4orinthians 1E620K Fea* :u+e 236A3, :u+e 1C61?<2C an* !hilippians 1620<2A. ,hat happens to a 4hristian>s spirit when that person>s -o*y *iesK ,hat will happen to that person when 4hrist returns to ruleK Read 1 )orinthians 15:35#5 , then discuss these questions:# (A) ,hen ;o* causes his people to li e again at 4hrist>s return, what +in* of -o*ies will they ha eK $ow will their -o*ies then *iffer from their -o*ies nowK (E) Fea* $e-rews 261A<1E. $ow has 4hrist *efeate* the power of *eathK ,hen an* how will 4hristNs complete success -ecome clearK

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!eek $3 7 $ Corinthians hapter $3 7 ;aul makes arrangements about a gift2 and e,plains the plans of himself and some other hur h leaders>
Read 1 )orinthians chapter 16, then discuss these questions:# (1) #or what purposes shoul* churches collect moneyK ,hat attitu*e shoul* 4hristians ha e when they gi eK Fea* 2 4orinthians chapter ?, which is also a-out this gift for the poor 4hristians in 9u*ea. #or what reasons *i* !aul encourage the 4hristians in 4orinth to gi e generouslyK (2) #in* out more a-out !aul>s wor+ in /phesus. Fea* 0cts 1?68<12 an* 0cts 1?61D<20. ,hat *i* !aul mean -y his wor*s in 1 4orinthians 1C6?K /@plain that erse -y reference to the e ents in 0cts chapter 1?. (3) 4ompare 1 4orinthians 1C610<11 with 1 4orinthians A61D. ,hat *o these erses teach us a-out 'imothy an* his wor+ for ;o*K (A) 1 4orinthians 1C61? mentions 0Iuila an* his wife !risca (also calle* !riscilla). Fea* a-out how they helpe* -oth !aul (0cts 1861<AB Fomans 1C63<A) an* 0pollos (0cts 1862A<2D). $ow can hus-an*s an* wi es wor+ together so that they can -oth ser e ;o* -etterK "iscuss how important 0Iuila>s an* !risca>s wor+ was for the success of the church in 4orinth.
> 2013 ?eith Simons This boo, is in E"syEn)lish 4e.el B @2800 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?A*#ril 2013

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$ Samuel: Bible Study and Commentary

S"muel= S"ul "nd D".id

0 3i-le Stu*y in EasyEnglish (2800 wor* oca-ulary) on the 3oo+ of 1 Samuel

Keith Simons
/asy/nglish is a system of simple /nglish *esigne* -y ,ycliffe 0ssociates (&K).

$ Samuel hapter $
(od uses weak and humble people to do great things
&$ Samuel $:$7*'
0lthough 1 Samuel is a history -oo+, its purpose is not to teach history. 1 4orinthians 10611 e@plains why such -oo+s are in the 3i-le. (od uses the e-ents in these books to tea h and to warn his people today> 'he 3i-le>s history -oo+s contain essential lessons for all of ;o*>s people, to*ay. So we must not neglect their message. 'he 3oo+ of 1 Samuel -egins near the en* of the perio* that the 3oo+ of 9u*ges *escri-es. #or se eral hun*re* years, .srael ha* -een a weak nation, without a +ing or e en a go ernment. 0lthough ;o* ha* esta-lishe* a relationship with that nation, its people were not often loyal to (od. ,hene er an enemy *ealt with the people in .srael cruelly, they appeale* to ;o* for help. So ;o* appointe* someone to act as .srael>s lea*er (or =Gu*ge>). 'hat person gathere* .srael>s men into an army to *efeat the enemy. "uring each Gu*ge>s life, the people continue* to ser e ;o*, -ut afterwar*s, they starte* to ser e false go*s again. 'he 3oo+s of 1 an* 2 Samuel *escri-e how (od sa-ed 1srael from this unsatisfa tory situation> $e ma*e .srael into a strong nation with a capa-le go ernment an* a +ing, "a i*, who truly lo e* ;o*. ;o* *efeate* .srael>s enemies an* he -rought peace to the country. $e also taught .srael>s people how they coul* ser e him in a -etter an* more loyal manner. ,e might imagine that it is only possi-le to achie e such great things -y means of po/erf!l and impressive leaders. (ations usually choose prou* people with strong opinions to -e their rulers (%ar+ 106A2). 'hat was the +in* of +ing that the people in .srael wante* (1 Samuel 8620). 3ut that is not how ;o* wor+s. "a i*, the +ing whom ;o* chose for .srael, was a sin%ere and h!mble man. (0 =hum-le> person is willing to learn the lessons that ;o* teaches an* to o-ey his instructions.) 'hat was the character of the man whom ;o* use* to *efeat .srael>s enemies. "a i* lo e* ;o*B an* ;o* ma*e won*erful promises to "a i* a-out the future of "a i*>s family (2 Samuel D612<1C). ;o* -egan to *o these won*erful things with two e ents that seeme* -ery weak. 0t a-out the same time, two babies were born. .n the #oo$ of B!th, we rea* a-out how Futh -ecame a mother. She was a poor wi*ow an* a foreigner. $owe er, Israel1s royal family came from her family. 0t the start of the #oo$ of > am!el, we rea* how #annah -ecame a mother. She ha* -een una-le to ha e a chil*B -ut ;o* ga e her a son, Samuel. Samuel was the prophet (holy man) who appointe* "a i* to -e .srael>s +ing.

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4hristian rea*ers will notice how similar these e ents were to the -irth of 4hrist. 0t that time, .srael was again in a wea+ situation. #oreign +ings an* foreign armies controlle* the nation. 3ut ;o* wor+e* in a similar way. $e use* two women, /liJa-eth an* %ary, whom people *i* not e@pect to ha e -a-ies. /liJa-eth>s son was 9ohn, who prepare* the nation for 9esus. %ary>s son, of course, was 9esus, whom 4hristians -elie e to -e .srael>s +ing, from the family of "a i*. 'hat is what his title, 4hrist, means6 the +ing of .srael. See :u+e 16E to 26D, an* %atthew 161.

Elkanah and his family

&$ Samuel $:.76'
/ en *uring the worst perio*s of .srael>s history, it seems that a few people remaine* loyal to ;o*. ;o* use* those few people to rescue the nation an* to carry out his purposes. 'hose few people mattere* more in ;o*>s plans than all the people who were not loyal to him. Such a man was Elkanah. $e li e* at a time when e en lea*ers of the priests, $ophni an* !hinehas, were -eha ing in a wic+e* manner. $owe er, Elkanah still ontinued to ser-e (od in a loyal manner> /ach year, /l+anah too+ an animal to ;o*>s house in Shiloh. 0t this time, ;o*>s house was the sacre* tent that %oses ha* -uilt (/@o*us chapter A0). /l+anah>s gift to ;o* was the +in* that :e iticus chapter 3 *escri-es. 'he priests -urne* some parts of the animal as a gift to ;o*, an* they +ept some parts for themsel es. /l+anah recei e* -ac+ the rest of the animal for himself an* his family to eat. .t was not wrong for /l+anah to ha e two wi-es. ;o*>s law permitte* him to *o that. $owe er, the practice often cause* the +in* of trou-les that $annah suffere*. )ften, one wife was cruel to the other wife. 0lso, the chil*ren of *ifferent wi es often argue* an* fought against each other. .t is -etter for a man to ha e only one wife (1 'imothy 362). 0lthough !eninnah was cruel to $annah, Elkanah himself was kind to #annah. $e realise* how *ifficult it was for $annah to -e without chil*ren in such a situation. So he showe* her how much he lo e* her. / en if $annah ne er ha* any chil*ren, /l+anah woul* still lo e her. 3ut still, #annah felt deeply sad> She strongly *esire* to ha e a son>

#annah+s rea tion to her sad feelings

&$ Samuel $:87$$'
,hen people feel deeply sad2 they *o not always -eha e in the same way. Some people -ecome bitter and angry against ;o*B they -lame him for their trou-les. $owe er, in other people>s li es, their trou-les cause them to desire God more an* to as+ for his help. 'hat is what #annah *i*. She *esire* a son so much that she ma*e an e,traordinary promise to ;o*. .f ;o* ga e her a son, she woul* not +eep that -oy for herself. She woul* gi e him to ;o*, an* he woul* -e a (aJirite for his whole life. 'he Na@irites were the people who o-eye* the special rules in (um-ers chapter C. 'hey *i* not cut their hair. 'hey *i* not eat the fruit calle* grapesB an* they *i* not *rin+ grape Guice or any alcohol. 'hey coul* not go near to a *ea* -o*y, so they coul* not atten* a funeral, e en for a close relati e. &sually people only -ecame (aJirites for a certain perio* of time, perhaps a few months. 'hey *i* it -ecause they wante* to ma+e a special promise to ;o*. $owe er, an angel (special ser ant of ;o*) ha* tol* Samson>s parents that Samson shoul* -e a (aJirite for his whole life (9u*ges 1362< E). !erhaps $annah ha* hear* a-out thatB it happene* *uring the same perio* of .srael>s history. $annah>s prayer was *esperate, -ut her promise was sincere. $er attitu*es ha* change*. She no longer wante* a son in or*er to please herself and her h!sband. 1nstead2 she now wanted a son who would ser-e (od> (ow she only *esire* to please God3 0ll that she hope* for, she ha* han*e* o er to him.

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Eli gi-es (od+s promise to #annah

&$ Samuel $:$*7*9'
Eli was .srael>s chief priest. $e was an ol* man, an* he was a wea+ man. .n fact, he was weak in many *ifferent ways. $is eyes were /ea$ (1 Samuel 362) an* his legs were pro-a-ly /ea$ (1 Samuel 16?). $e was too /ea$ to stop his sons who were -eha ing wic+e*ly (1 Samuel 3613). 0lso, although he genuinely ser e* ;o*, his own relationship with ;o* seeme* /ea$ (1 Samuel 262?). Eli was unable to re ognise the true nature of #annah+s prayer> !eople usually praye* alou*. $annah was praying to ;o* silently, -ut in a sincere an* *esperate manner. $owe er, /li thought that she ha* merely *run+ too much alcohol. So he spo+e se erely to her. /li ha* misun*erstoo*, -ut $annah e@plaine* her situation. She ha* -een praying to ;o* in that strange manner -ecause she was so *esperate an* so sa*. Eli realised his mistake and he replied politely> !erhaps /li only inten*e* a polite reply, -ut his wor*s ha* special meaning to $annah. 3ecause he was .srael>s chief priest, he ha* authority to spea+ on ;o*>s -ehalf. $e ha* sai*6 .6ay the God of Israel give yo! /hat yo! have as$ed for31 /li ha* authority from ;o* to spea+ those wor*s, so #annah a epted those words as a promise from (od> She -elie e* that ;o* ha* answere* her prayer. 'hat is faith: in other wor*s, acti e -elief an* trust in ;o*. $annah>s sa* feelings left her imme*iately. She had no reason to be sad when she was trusting (od> She returne* home an* ;o* helpe* her to ha e a -a-y -y her hus-an*. 0fter the usual time, her son was -orn. She calle* him =Samuel>B his name means =;o* hears>. She praye* silently, -ut ;o* still hear* her prayer.

#annah gi-es her son to (od

&$ Samuel $:*$7*6'
$annah now ha* the son that she ha* so much *esire*. $owe er, she had promised (od that she would gi-e her son to him (1 Samuel 1611). She e@plaine* her intentions to her hus-an*. 'he -oy woul* remain at home with her while he still nee*e* his mother>s mil+. .n ancient .srael, the time when a chil* no longer nee*e* his mother>s mil+ was an opportunity for a special party (;enesis 2168). $owe er, for young Samuel>s parents, this was a ery serious occasion. This was the day when they had promised to hand o-er their son as a gift to (od> )n this *ay, they too+ Samuel to ;o*>s house, the sacre* tent at Shiloh. ,ith him, they too+ some alua-le gifts to offer to ;o*. ,hen they ha* offere* their gifts, they handed their son o-er to Eli2 the hief priest> 'hen they left Samuel there. (ow he -elonge* to ;o*. :e iticus 2D61<8 refers to the gift of people to ;o*B 9u*ges 1163A<3? may refer to the same thing. 'hose passages are *ifficult to un*erstan*B 1 Samuel chapter 3 e@plains the nature of Samuel>s wor+ more clearly. /li loo+e* after the -oyB Samuel ha* to carry out *uties as /li>s ser ant. Samuel coul* not -ecome a priest -ecause he *i* not -elong to the families of the priests (1 4hronicles C61C<28). So, Samuel+s duties were physi al tasks2 for e,ample to a t as a guard2 to look after lamps2 to arry water or wood> Such was the wor+ that Samuel>s parents pro-a-ly e@pecte* him to *o for the rest of his life. $owe er, they *i* not yet +now a-out ;o*>s plans for their son. ,hen they ga e their -oy to ;o*, ;o* accepte* their gift. ;o* ha* prepare* a great wor+ for Samuel to *o as his (;o*>s) ser ant.

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$ Samuel hapter *
#annah+s prayer
&$ Samuel *:$'
#annah+s prayer (1 Samuel 261<10) is one of a series of important songs an* prayers -y women in the Bible. )ther e@amples are %iriam>s song (/@o*us 1E620<21), "e-orah>s song with 3ara+ (9u*ges chapter E) an* %ary>s song (:u+e 16AC<EE). !oems -y women from the ancient worl* are ery rare. &sually, men *i* not respect women an* women ha* no opportunity to learn to write. $owe er, the Bible always respe ts those women who ser-ed (od> 0lthough they *i* not always ser e ;o* in the same ways as men, their wor+ for ;o* was ery important. )ften the women ser e* ;o* in a -etter an* more loyal manner than the men *i*. ,hen $annah spo+e these wor*s, she was speaking by the power of the #oly Spirit> 'he wor*s were hers, -ut ;o* ga e her the power an* +nowle*ge to spea+ them. 'hat fact -ecomes clear when we compare $annah>s prayer with other similar passages, for e@ample :u+e 16CD<D0, or 2 Samuel chapter 22 an* 2 Samuel 2361<A. 'he fact shoul* not surprise us. ,omen can spea+ -y the power of the $oly Spirit, e en as men can (:u+e 16A1<A2B 1 4orinthians 116E). .n fact, nobody can *eclare the truth a-out ;o* e@cept -y the power of the $oly Spirit (1 4orinthians 1263). 0t the start of her prayer, $annah e@presses the Aoy that (od has gi-en to her. 0 horn is a sharp, -ony point that grows on the hea*s of some animalsB $annah uses the wor* =horn> as a wor*< picture for strength. (od has made her strong and he has sa-ed her from her enemies> $annah is not referring to the cruelty of her hus-an*>s secon* wife (1 Samuel 16C<D). She spea+s -y the power of the $oly SpiritB she *eclares future e ents. (od sa-es his people from all their enemies6 from evil deeds, death, the devil and hell3 .t was right for $annah to *eclare these things as she ga e her son to ;o*. Samuel>s wor+ for ;o* was an important part of ;o*>s plan to sa e his people.

The one and only (od

&$ Samuel *:*'
$annah praye* this prayer when she han*e* o er her son, Samuel, to wor+ for ;o*. ;o* fille* her with his Spirit an* with Goy as she praise* him. .t seems clear that she *i* not Gust spea+ these wor*s from her own min*. ;o* showe* her what she shoul* say. .n 1 Samuel 261, $annah spo+e a-out the goo* things that ;o* *oes for his people. $owe er, ;o*>s people *o not only praise him -ecause of the things that he *oes for them. 'hey also praise him -ecause of who he is. .n other wor*s, they praise him -ecause of his perfect an* won*erful character. #e is the holy (odJ and he is the only (od> =ll other gods are therefore false gods> (one of them has the right to -e calle* holy. (one of them is li+e the real ;o*. So really, they are not gods, although people may wrongly call them that. $annah calls ;o* her <Do k+, that is, her strong defen e. .n se eral places, the 3i-le calls ;o* a =Foc+>. #or e@ample, see "euteronomy 326A an* !salm 1862. 0s a storm has no effect on a strong roc+, so trou-les cannot *istur- ;o*. 0s a house on roc+ stan*s firm (%atthew D62A<2D), so ;o*>s people can always trust him. 'hey *o not nee* e er to -e afrai*, -ecause he will ne er *isappoint them. !eople may imagine that a false go* can pro i*e safetyB -ut of course, they are wrong. No other god an sa-e &or res ue' his people> No other god an keep his people safe> )nly the real ;o* who create* hea en an* earth, can *o these things.

33&

(od+s Audgements against his proud enemies

&$ Samuel *:.'
'he way that ;o* sa es his people is perfect (1 Samuel 261). $is holy nature is perfect (1 Samuel 262). $is Gu*gements against his prou* enemies are perfect (1 Samuel 263). 3ecause ;o* is holy, he sa es his people from the proud plans of their wi ked enemies (1 Samuel 261<3). 'hese pro!d enemies prepare to fight against ;o*>s ser ants. 'hey spea+ pro!dly -ecause they are confi*ent of success (!salm 261<3). 'hey e en *are to insult ;o* himself. $owe er, their words are in -ain2 be ause (od is on the side of his people ("aniel D620<22). $e will fight for them, an* no-o*y can *efeat ;o* (!salm 26A<C). ;o* has perfect +nowle*geB he +nows e erything. $e is aware of how those prou* enemies ha e insulte* his people. $e +nows a-out their e il plans e en -efore they -egin to carry them out (2 Kings C68<12). 3y the power of the $oly Spirit, $annah *eclares ;o*>s Gu*gement against his enemies. (od knows what they are sayingJ and he is their Audge> !eople weigh an o-Gect to test whether it is the proper weight. .n the same manner, ;o* weighs (or e@amines) *ee*s. $e ma+es sure that they are right an* proper. 'his coul* refer to people>s *ee*sB if so, the meaning is that ;o* is our Gu*ge. $owe er, the phrase seems to refer to ;o*>s *ee*sB in other wor*s, the acts that ;o* carries out. So, the meaning is that all (od+s a ts 7 espe ially his Audgements 7 are right and proper>

(od sa-es his people from their enemies

&$ Samuel *:/'
.n ancient -attles, the bows were among the most powerful tools for war. 'he strongest sol*iers carrie* the -owsB the sight of them ma*e people ery afrai*. 3ows were especially frightening -ecause sol*iers with them coul* stan* away from any *anger. 'hose sol*iers coul* +ill people who were completely una-le to attac+ them. 0 sol*ier who attac+s with a swor* is in great personal *angerB a sol*ier who uses a -ow an* arrows is much safer. $owe er, $annah *escri-es a -attle where (od is a ting to sa-e his people> So the opposite is true. 'he strong sol*iers with -ows usually frighten people. $owe er, in this battle2 the soldiers with bows ha-e themsel-es be ome -ery afraid> 'he people who stum-le (fall) woul* usually -e in the greatest *anger *uring a -attle. 'hey are too wea+ to attac+ the enemy. .n fact, they are too wea+ e en to run away. $owe er, in this battle2 these weak people ha-e be ome strong> 'hat is -ecause ;o* is acting to sa e his people. So2 the weakest people2 be ause they are (od+s people2 ha-e be ome strong> The strongest people2 be ause they are fighting against (od2 ha-e be ome weak> 3ecause ;o* is on the si*e of his people, no-o*y can successfully oppose them. ;o*>s people may -e wea+B the prou* wor*s of their enemies may ma+e them afrai*. $owe er, nothing can separate ;o*>s people from the lo e of ;o*. .n the en*, their success is certain. Fea* Fomans 8631<3?.

Safety2 satisfa tion and pea e for (od+s people

&$ Samuel *:0'
;o* *oes not merely sa e (or rescue) his people. $e also -rings them safety2 satisfa tion and pea e>

33'

4learly, $annah refers to her own e@perience when she spea+s a-out the woman without chil*ren. ;o* ha* gi en $annah the son that she ha* praye* for. $owe er, -y the power of the $oly Spirit, $annah *escri-es something that was -eyon* her own e@perience. 'hat woman without chil*ren now has a complete family of D sons. $annah is e@pressing how ompletely (od satisfies his people> 'hey lac+ nothing, -ecause he pro i*es for them (!salm 2361). )n the other han*, the proud enemies of (od+s people lose e-erything> #or them, hunger replaces gree*, an* *espair replaces satisfaction. ;o* has ta+en away from them all the things of which they were so prou*. )f course, we do not always see su h things happen in this life> #or the author of /cclesiastes, that fact was proof that there is life -eyon* *eath (/cclesiastes 361C<1D). (od is the Audge of e-eryone2 and his purposes annot fail (/cclesiastes 1261A). ,e can see that, -y the power of the $oly Spirit, 6ary e@presses similar i*eas to $annah, in :u+e 16E1<E3. "es!s too seems to refer to $annah>s wor*s in :u+e C620<2C an* perhaps %ar+ 10628<30. 3oth Isaiah (.saiah EA61) an* "eremiah (9eremiah 3161E<1D) repeat the i*eas that $annah e@presse*. .n fact, for .saiah, the i*ea of the woman without chil*ren -ecomes a maGor part of the later chapters in his -oo+. $e uses it to e@press the promise that ;o* woul* -ring -ac+ his people to their own country, .srael. $owe er, ;o*>s promise is not Gust for the people in that nation. ;o* will -ring safety, satisfaction an* peace to all his people, from e ery nation.

(od+s power o-er life and death

&$ Samuel *:3'
;o* has power, e en o er life an* *eath. 'he fact that (od gi-es life shoul* not surprise anyone. $e is the ma+er of e ery li ing thing. .t is -ecause of him that they ha e life an* strength (0cts 1D62A<2E). 'hey coul* not e@ist without him (9ohn 161<A). 'hey *epen* on him for their life, their foo* an* e erything else that they nee* (!salm 10A62D<2?). $owe er, it may surprise us to rea* that (od has power o-er death. "eath is one of ;o*>s enemies (Fe elation 2061AB 1 4orinthians 1E62C). .t is an e il force that the *e il uses, e en against ;o*>s people ($e-rews 261A<1E). ;o* ne er inten*e* that people shoul* *ie. "eath entere* the worl* -ecause of people>s e il *ee*s (;enesis 361?). ;o* ne er *oes any e il thing (9o- 3A610<12). $owe er, (od is not doing anything e-il when he a ts as our Audge (;enesis 1862E). .t is right an* proper for a Gu*ge to issue right Gu*gements. 4eath is the punishment that we all *eser e -ecause of our e il *ee*s (Fomans C623). $owe er, ;o* is ery +in*. $e allowe* his Son, 9esus, to suffer *eath so that he can forgi e us (Fomans 3623<2A). ,e must confess our e il *ee*s to him an* we must in ite him into our li es. 'hen he will gi e us life that ne er en*s (9ohn 361C). 'he most astonishing statement here is that (od brings people ba k to life> $owe er, that is what the 3i-le clearly *eclares (9ohn 1162A<2CB Fe elation 206A<C). 3y his *eath, 9esus *efeate* *eath for all ;o*>s people (1 4orinthians 1E6E0<EDB .saiah 2E6D<8). $e himself -ecame ali e again after his *eath (1 4orinthians 1E63<C). So too will all ;o*>s people at his return (1 4orinthians 1E622<2CB 1 'hessalonians A613<18).

(od+s attitude towards humble people

&$ Samuel *:576'
.n this worl*, har*ly anyone really respects poor people and humble people. Fich people recei e honourB prou* people ha e authority (%ar+ 106A2).

338

;o*>s opinion a-out people is ery *ifferent from ours (1 Samuel 1C6D). 'he things that impress people *o not impress ;o*. ;o* sees the true attitu*e of a person>s heart. 1t is a humble attitude that impresses (od most (.saiah ED61E). .t is -etter to -e hum-le than to gi e e en the most alua-le gifts to ;o* (%icah C6C<8). 0 =hum-le> person is willing to learn the lessons that ;o* teaches an* to o-ey his instructions. So ;o* gi es people the importance that they really *eser e. ,here he rules, he gi es authority to hum-le people. $e *oes not neglect poor people, -ut he pro i*es for them. 0ll his people recei e honour, -ecause they are the loyal ser ants of ;o* their King. 4learly ;o* will *o these things in the f!t!re, when his power an* authority will -e complete. $owe er, he has already started to *o these things, e en in the present age. $e changes people>s situation. !rou* +ings an* powerful go ernments can su**enly lose their authority ("aniel E622< 31). 'he strongest rulers can -ecome wea+ in a moment of time ("aniel A628<33). 1n the end2 wealth and power an prote t nobody> 0ll people must *ie an* so they must lose their money, their authority an* their importance. E-en in his world2 (od an gi-e honour to his humble ser-ants> "a i* was a hum-le man (2 Samuel D618<21), -ut ;o* appointe* him to -e +ing of .srael. ,e may as+ why ;o* appro es so strongly of hum-le attitu*es. 'he answer is that only a humble person an truly trust (od> !rou* people trust in themsel es6 their own greatness, their wealth or their authority. 3ecause they care so much a-out themselves, they *o not respect ;o*. So only a hum-le person gi es ;o* the honour that he *eser es.

(od will separate good people from wi ked people

&$ Samuel *:8'
.n this worl*, good people and wi ked people li-e together (%atthew 1362A<30B %atthew 13638). $ere, only their *ifferent choices an* *ifferent -eha iour separate the two +in*s of people (!salm 161<2). 'he same +in*s of e ents happen in the li es of all people (/cclesiastes ?61<2). $owe er, ;o* is esta-lishing his rule. 1n his perfe t go-ernment2 wi ked people annot remain with good peopleJ nothing unholy can enter his holy place (Fe elation 2163<8B Fe elation 2162D). 'hat perfect go ernment is still in the future. $owe er, ;o* wante* to show the nature of his go ernment in this world> #irst, he esta-lishe* it among his people in 1srael> 'here, he appointe* the family of his loyal ser ant, King "a i*, to rule on his -ehalf. 'hen, he sent 4hrist, who came from "a i*>s family. 4hrist esta-lishe* ;o*>s rule among ;o*>s people from e-ery nation> 3efore "a i*>s rule -egan, strong armies often gaine* control o er .srael. .srael was a wea+ nation at that time. .t seeme* as if only the strongest an* most cruel people woul* e er ha e authority. .t only seeme* possi-le to oppose them -y e en greater force. $um-le, wea+ an* poor people coul* *o nothing to *efen* themsel es. That may be the nature of human politi sJ but it is not how (od a ts> So ;o* use* a hum-le man, "a i*, to esta-lish his (;o*>s) rule. (0 =hum-le> person is willing to learn the lessons that ;o* teaches an* to o-ey his instructions.) "a i* was Gust a poor man who le* a small group of sol*iers (1 Samuel 2261<2). ;o* ma*e "a i* the +ing o er .srael, which was then a wea+ nation. $owe er, (od res ued 4a-id from all his enemies (2 Samuel 2261). 'he result was that .srael -ecame a strong, peaceful an* wealthy nation (1 Kings 10623<2A). 'hat *i* not happen -y human strength. 1t happened be ause weak and poor people trusted (od> ;o* *i* it in or*er to show the nature of his rule.

33(

The king and the ?essiah

&$ Samuel *:$97$$'
'he wor*s that we call $annah>s prayer (1 Samuel 261<10) are in fact a prophe y (a message from ;o*). $annah recei e* this prophecy from the $oly Spirit at the time when she han*e* o er her son Samuel to wor+ for ;o*. 0fterwar*s, $annah returne* to Famah with her hus-an* /l+anah. 0t that time, .srael ha* ne er ha* a +ing. $owe er, $annah saw -y the power of the $oly Spirit that (od would appoint a king to rule his people. .n fact, ;o* *i* that -y means of $annah>s own son, Samuel. $annah also calls the +ing6 <his (;o*>s) anointed+. 'hat wor* refers to the special ceremony that 1 Samuel 1C613 *escri-es. 'he purpose of that ceremony was to separate the +ing for a holy tas+6 to rule ;o*>s people. 'he wor* =anointe*> is a ery special wor* in the 3i-le. .n the $e-rew language, that wor* is +essiah, in the ;ree+ language it is )hrist. )riginally, those wor*s were titles for the +ings of .srael from "a i*>s family. 4hristians use those wor*s to*ay as titles for 9esus, who also came from "a i*Ns family. ;o* woul* gi e strength to the +ing, ;o*>s anointe*, to rule the nation on his -ehalf. $owe er, although ;o* is especially the ;o* of .srael, he is also the (od of the whole world. "a i* was only the +ing of .srael, -ut 4hrist is the King of +ings, who will rule e ery nation (Fe elation 1?61CB !salm 26D<8B !salm 110). .n her prophecy, $annah un*erstoo* this. She sai* that ;o* woul* act as Gu*ge of =the en*s of the earth>. 'hat phrase means the most distant parts of the world. .srael>s +ings ne er achie e* that. $owe er, ;o* will *o it -y means of his %essiah, the 4hrist (0cts 1D631B 1 4orinthians 1E62A< 2EB !hilippians 26?<11).

E-il priests at Shiloh

&$ Samuel *:$*7$5'
/li>s sons were the leaders of the priests at ;o*>s ta-ernacle in Shiloh. 'he ta-ernacle was the sacre* tent that %oses ha* -uilt. .t was the only place where ;o* allowe* his people to ma+e their sacrifices to him. 'he sacrifices were animals that ;o*>s people +ille* as a gift to ;o*. .t was necessary for the priests to offer these animals on -ehalf of the people. ,e ha e alrea*y seen that /l+anah too+ his sacrifice to Shiloh for that reason each year (1 Samuel 163). 0t Shiloh, howe er, religion was in a bad state. 'here were not many people li+e /l+anah who still ser e* the real ;o*. .nstea*, people ga e sacrifices to the false go*s whose images were in their homes, in the towns an* on the hills (1 Samuel D62<A). / en many people who still ser e* the real ;o* may ha e preferre* to offer him their sacrifices on the hills (see 1 Kings 362<A). So, only a few loyal people went to Shiloh. 'here, they ha* to *eal with wi ked priests who did not respe t (od. 'he people wante* to offer sacrifices that showe* fellowship (a right relationship) -etween themsel es, their priests an* ;o*. :e iticus chapter 3 an* :e iticus D611<3C contain instructions a-out this type of sacrifice. #irst the priest -urne* the fat from the animal as a gift to ;o*. 'hen the priest wa e* the -reast an* the shoul*er of the meat in front of ;o*. 'hose parts then -elonge* to the priest. 'he person who -rought the gift then coo+e* the rest of the meat for his family (see 1 Samuel 163<E). 'hat was ;o*>s law a-out this +in* of sacrifice. $owe er, Eli+s sons (the priests) were so wic+e* an* gree*y that they *i* not o-ey these rules. 'hey wante* more of the meatB an*, li+e thie es, they woul* e en use cruel metho*s to get it. .n fact, they were e en worse than thie es. 'hat is -ecause the sa rifi es were holy. .t is ery terri-le to *eal with a holy thing in an unholy an* wic+e* manner.

3$0

The boy Samuel

&$ Samuel *:$67*$'
/li>s two sons, $ophni an* !hinehas, who were the lea*ers of the priests, were -eha ing ery wic+e*ly. $owe er, the boy Samuel still learne* how to li e a holy life, although ery unholy things were constantly happening roun* him. Samuel was working as the ser-ant or sla-e of Eli2 1srael+s hief priest2 who was now ery ol*. .t was /li who ha* the responsi-ility to teach the -oy. ,e *o not +now how much /li really un*erstoo* a-out ;o*. $owe er, /li +new a-out his *uty to -less ;o*>s people (1 Samuel 2620). $e un*erstoo* something a-out ;o*>s stan*ar*s (1 Samuel 2622<2E). $e +new a-out the importance of ;o*>s wor* (1 Samuel 361D). $e realise* the importance of his *uties as ;o*>s priest (1 Samuel A61D<18). So Eli trained the boyJ but it was (od who pro-ided young Samuel+s food> :e iticus 22611 says that a priest>s sla e may eat the sacre* foo*. 'hat means foo* from the gifts that .srael>s people gi e to ;o*. ;o* ga e that part of these holy gifts to the priestsB they share* it with their close family, inclu*ing their sla es. /l+anah an* $annah ha* gi en their son to ;o*, -ut they still care* ery much for him. /li taught the -oy an* ;o* pro i*e* his foo*B -ut his parents ga-e him his lothes> ;o* was +in* to themB $annah ha* E more chil*ren. .t was not unusual for a young -oy to wor+ as a ser ant or sla e. $owe er, it was unusual for a -oy to wor+ at ;o*>s house, as Samuel *i*. ;eople saw his holy beha-iour and his sin ere attitudes2 an* they respecte* him (1 Samuel 262C). %ay-e they e en hope* that, -y means of him, ;o* woul* -ring a-out a change in the -eha iour of their priests. Such a change was ery necessary. 0ll ;o*>s people were suffering -ecause of the wic+e* -eha iour of their priests (1 Samuel 261A).

The priests who had wrong se,

&$ Samuel *:**'
'he 3i-le has alrea*y tol* us how wic+e* /li>s sons ($ophni an* !hinehas, the priests) were. $owe er, 1 Samuel 2622 still gi es us a sho k. 'here were certain women who wor+e* at the entrance to ;o*>s house. (;o*>s law *i* not allow women to go insi*e ;o*>s house.) Someone ha* pro-a-ly gi en these women to ;o*, e en as Samuel>s parents ha* gi en him to ;o*. So they were holy women, who carrie* out sacre* tas+s. 'he priests, $ophni an* !hinehas, were ha ing se@ with those women. 'hat +in* of -eha iour was not unusual at the houses of false go*s. #or e@ample, in the religion of 3aal (a male go*) an* 0sherah (a female go*), se@ was a normal part of the ceremonies (see 9u*ges C62EB (um-ers 2E61<3). .n some e il religions, priestesses (female priests) wor+e* as prostitutes (that is, they were a aila-le to ha e se@ with any man). .t was ery terri-le that the priests of the real (od were imitating this wi ked beha-iour> ;o*>s wor*, the 3i-le, warns clearly that his people must ne er carry out such wic+e* acts (:e iticus chapters 18 an* 20). .t is wrong to ha e se@, e@cept -etween hus-an* an* wife. ;o*>s people shoul* not *o whate er they may *esire to *o. 'hey must not allow their feelings to rule their li es. ;o* ma*e them holy, so now they -elong to ;o*. So, they should use their bodies in a manner that pleases (od (1 4orinthians C618<20). .srael>s priests ha* a *uty to teach the people how to ser e ;o* (:e iticus 10611). $owe er, the priests were not e en o-eying ;o* themsel es. 0nyone who teaches other people must -e especially careful to -eha e in a proper manner. ;o* *eman*s e en higher stan*ar*s from a lea*er of his people (9ames 361).

3$1

The hief priest who would not stop his sons+ wi ked beha-iour
&$ Samuel *:*.7*0'
1 Samuel 3613 says that Eli did not stop his sons+ wi ked beha-iour> 4learly he /arned themB -ut he *i* not stop them. 0s .srael>s chief priest, he coul* ha e stoppe* them. $e coul* ha e remo e* their authority to act as priests. $e coul* ha e or*ere* them to lea e Shiloh, or e en to lea e .srael. $e ha* the authority to *o thatB he shoul* ha e *one it. /li trie* to pers!ade them to change their -eha iour, -ut he was not successful. 1 Samuel 262E gi es the reason. $e ha* alrea*y allowe* these e il *ee*s to continue for too longB (od had already made his Audgement against /li>s sons. !erhaps if /li ha* acte* sooner, his sons woul* ha e -een willing to follow his a* ice. $owe er, when /li spo+e, he was too late. $is sons li+e* to *o these wic+e* thingsB they were -eha ing li+e that on purpose. $owe er, /li>s wor*s to warn his sons *i* ha e a proper purpose. 'hose wor*s show clearly that ;o*>s Gu*gement against /li>s sons was right. (um-ers 1E630<31 e@plains the proper punishment for a person who, on purpose, *eci*e* to oppose ;o*. Such a person woul* not remain one of ;o*>s people, so the proper punishment was *eath ((um-ers 1E63E). /li tol* his sons that their wrong *ee*s were not against any person, -ut against (od. 0fterwar*s, they continue* their wic+e* -eha iour, so they clearly chose on purpose to *o it. 1n the end2 it was (od who arried out the punishment against Eli+s sons> 'hey *ie* in a terri-le -attle -ecause ;o* ha* ma*e his Gu*gement against them (1 Samuel A610<11). (od wants to forgi-e e ery +in* of e il *ee* (/@o*us 3A6C<D). $owe er, for ;o* to forgi e anyone, that person must -e hum-le an* he must confess his e il -eha iour to ;o*. $e must as+ ;o* to help him, so that he can change his -eha iour. $e must in ite ;o* into his life, an* he must trust ;o* to sa e him. 1f anyone refuses to do these things2 (od+s Audgement will be against him>

= hild who hooses to ser-e (od

&$ Samuel *:*3'
'here is something won*erful a-out the attitu*e of a chil* who sincerely wants to ser e ;o*. .n his -o*y, that chil* -ecomes stronger. $owe er, he is not li+e other chil*ren, who may use that strength to please themsel es or e en to ser e the *e il. That hild gi-es his strength to (od2 an* with it he gla*ly wor+s to help other people. 0t the same time, the chil*>s min* *e elops as he learns new things. $owe er, such a chil* *oes not waste his thoughts with efforts to imitate e il -eha iour or to ma+e e il schemes. .nstea*, he learns so that he an be ome wise> 'hat chil*>s first lesson in wis*om is to respe%t God (!ro er-s 16D). $is ne@t lesson is to ref!se to do evil things (9o- 28628). ;o*>s wor*, the 3i-le, is that chil*>s -est teacherB ;o*>s law is the chil*>s most precious possession (!salm 11?6?D<100). !eople may -e un+in* to that chil*. $is sensi-le -eha iour may cause them to feel foolishB his right -eha iour may cause them to feel guilty. 'hey may say that he is wasting his life. Feally, howe er, it is they themsel es who may -e wasting their li es. #owe-er2 (od appro-es of su h a hild2 and (od+s people should appro-e of that hild too> 'hat is what happene* to the -oy Samuel. 'he people were watching himB they wante* to see what ;o* woul* *o -y means of that chil*. 'he 3i-le uses ery similar wor*s a-out the -oy 9esus (:u+e 26E2). Samuel, of course, was not perfect. :i+e other chil*ren he woul* ha e *one many wrong things. $owe er, his attitu*e towar*s ;o* was right. 'he -oy Samuel truly wante* to ser e ;o*.

3$2

(od+s message to the priests

&$ Samuel *:*5'
/li>s family were 1srael+s priests. .t was their *uty an* honour to act on ;o*>s -ehalf in .srael. $owe er, /li>s sons were -eha ing wic+e*ly an* /li was too wea+ to stop them. .t -ecame necessary for ;o* himself to act, in or*er to *efen* his own honour. So, ;o* sent a certain man to /li. ,e +now nothing a-out that man, e@cept for the message that he ga e. 'he 3i-le simply calls him =a man of ;o*>. 'hat phrase pro-a-ly means a prophet, in other wor*s, someone who spo+e messages from ;o*. 'hat *i* not happen often in .srael *uring this perio* of its history (1 Samuel 361). 'he message from ;o* emphasises the importan e of 1srael+s priests in ;o*>s plan. 'hey all -elonge* to one family, the family of =aron, whom the passage calls =your (/li>s) father>. .n fact, 0aron li e* se eral centuries -efore /li. 0aron is calle* /li>s =father> -ecause /li came from 0aron>s family. !erhaps /li>s sons felt as if they were carrying on a family -usiness, li+e any other family in .srael. )ther families were farmers, or tra*ers, or s+ille* wor+men, an* the wor+ passe* from father to son in the same family. /li>s sons pro-a-ly thought that they +new much -etter than their father how to ma+e money as priests. 'heir attitu*e was foolish an* wic+e*. ;o* ha* free* all .srael>s people from their har* wor+ as sla es in /gypt. 'hen, -y means of %oses an* 0aron, he showe* them how they shoul* ser e him. 1t was (od who chose 0aron>s family to -e .srael>s priests. 1t was (od who showe* them to carry out their special *uties as his priests. So it was (od whom /li>s sons were opposing -y their wic+e* -eha iour.

The work of the priests

&$ Samuel *:*6'
;o* remin*e* /li, the chief priest, a-out the importan e of the work that 1srael+s priests arried out> .n .srael, a priest was not Gust someone whom the people ha* appointe* to loo+ after their relationship with ;o*. (od himself had hosen =aron+s family to act on his -ehalf as priests. So, they were responsible to (od for the wor+ that they *i* as priests. .n 1 Samuel 2628, ;o* mentions some of their most important tas+s. (1) ;o*>s law only permitte* .srael>s priests to wor+ at his altar. 'he altar was the place where the priests -urne* sacrifices as a gift to ;o*. 'he sacrifices were the animals that .srael>s people ga e to ;o*. 'he wrong things (calle* sin) that people *o, separate them from ;o*. 'hey coul* not e en offer their own sacrificesB the priests ha* to *o it on their -ehalf. So, -y their wor+ at the altar, the priests were dealing with sin. 'hey were ma+ing it possi-le for .srael>s people to ha e a relationship with ;o*. (2) )nly the priests ha* the right to enter the sacre* tent (calle* the taberna le), which was the house of ;o*. 'here they -urne* incense (a su-stance with a sweet smell). 'hat incense was an e@pression to ;o* of the prayers and lo-e of his people (!salm 1A162). .t was the proper way to praise ;o* in that holy place. (3) 'he ephod was a long shirt. 'he priests (an* also the -oy Samuel < 1 Samuel 2618) wore a plain white shirt (/@o*us 3?62D). $owe er, the chief priest alone wore the splen*i* an* -eautiful epho* that /@o*us 3?62<21 *escri-es. 'he sacre* o-Gects calle* the Arim an* Th!mmim were in the epho* (/@o*us 28630). 3y means of those o-Gects, ;o* gui*e* the chief priest when .srael>s people inEuired of (od. So, the priests> wor+ was to *eal with sin an* to praise ;o*. 0lso, -y means of the chief priest, ;o* gui*e* his people. 'hese were e@tremely important tas+s. 'ogether, these tasks were essential for the relationship between (od and his people>

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;o* *i* not as+ his priests to *o this wor+ without proper payment. (od himself paid them from the gifts that people ga e for his altar. ;o* ga e them their proper part of each of the sacrifices (see, for e@ample, :e iticus D628<3C). So, their foo* was sacre* foo*. .t was those rules that /li>s sons, the lea*ers of .srael>s priests, were refusing to o-ey. Their wi ked beha-iour insulted (od> 'hat was why ;o* ha* *eci*e* to act against his own priests, the family of /li.

;riests who were greedy

&$ Samuel *:*8'
;o* accuse* his priests in a ery se ere manner6 .Yo! are ta$ing the best parts of the meat that my people in Israel are giving to me3 *nd yo! are !sing that meat to $a(e yoursel%es fat31 You can rea* what the priests were *oing in 1 Samuel 2612<1D. 'hey were ta+ing pieces of meat that ;o*>s law *i* not allow them to ta+e. 'hey were *oing it -ecause they were gree*y an* wic+e*. 'heir -eha iour offen*e* ;o*. .t also upset ;o*>s people in .srael. ;o*>s wor*s here may refer to the same wor*<picture that appears in 9ames E6E. 3efore a farmer +ills an animal, he gi es it plenty of foo* in or*er to make it fat. 9ames compare* those animals to some rich people who were -eha ing in a wic+e* an* cruel manner. Those ri h people had plenty of e-erything now2 but (od would soon punish them> 'hat was ;o*>s message to the priests in /li>s family too. Soon, ;o* woul* punish themB he woul* stop their e il *ee*s. $owe er, ;o*>s wor*s a-out /li>s family were not Gust a wor*<picture. 1 Samuel A618 says that /li was a hea-y man. 1 Samuel 2612<1C shows that Eli+s sons were taking e-en more meat than him> .t seems that they care* a-out nothing, e@cept their own *esires. 'hey neither care* a-out ;o* nor a-out his people. 0ll this was happening *uring a perio* of history when 1srael+s people were poor. 9u*ges C61<E *escri-es how .srael>s enemies use* to steal an* to *estroy e erything in .srael. )ften, as in Futh 161, the people ha* to lea e their country -ecause of a lac+ of foo*. .n the ancient worl*, only the richest people coul* eat plentifully. %ost people were poorB they were hungry, an* thin. So their priests2 Eli+s family2 were imitating the bad habits of the ri hest people> 'he person who ga e an animal to ;o* ha* the right to eat most of its meat, with his family. )nly the shoul*er an* -reast of the animal -elonge* to the priest. So -y their actions in 1 Samuel 2612< 1C, the priests were stealing meat from the person who -rought the animal. $owe er, the priests were offen*ing against ;o*, an* not Gust against the person who -rought the animal. /li, an* not only his sons, was responsi-le. /li was gi ing honour to his sons that only ;o* *eser e*. 'hese arrangements a-out the meat were not Gust customs. ;o* ha* ma*e these rules in or*er to show fellowship (frien*ship) -etween himself, his priests an* his people. ,hen the priests *i* not o-ey, they were a ting against (od.

#ow Elea@ar+s family be ame 1srael+s hief priests

&$ Samuel *:.9'
.n /@o*us 2?6?, ;o* sai* that =aron+s family woul* always -e .srael>s priests. So, .srael>s chief priest must -e from 0aron>s family (/@o*us 2?62?<30) ,hen 0aron *ie*, his son Elea@ar -ecame chief priest ((um-ers 20623<2?). 0fter /leaJar, his son, !hinehas, -ecame chief priestB ;o* ha* ma*e special promises to him ((um-ers 2E610<13). 'he 3i-le *oes not e@plain how /li -ecame .srael>s chief priest. $e was from the family of 0aron, -ut he *i* not -elong to the families of /leaJar or !hinehas. .nstea*, he came from the family of 1thamar2 /leaJar>s -rother.

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$owe er, it is clear that (od a epted Eli as the proper hief priest> .f /li>s family ha* ser e* ;o* properly, then .srael>s chief priest woul* always -e from /li>s family. 3ut now, ;o* *eclare* that he woul* not permit that to happen. (od does not gi-e honour to people who hate him> 'he sons of /li ha* *ealt with ;o*>s holy things in a shameful manner. ;o* was not remo ing from /li>s future family their right to act as priests (1 Samuel 263C). #owe-er2 the hief priest would not still ome from that family> ('he chief priest woul* still -e from 0aron>s family, as ;o* promise* to 0aron.) 'hese things *i* not happen imme*iately. /li>s two sons *ie* -efore /li, so neither of them -ecame chief priest. "uring the rule of King Saul (1 Samuel 1A63B 1 Samuel 22611) an* the rule of King "a i* (1 4hronicles 2A63), /li>s family still ser e* as chief priests. $owe er, 0-iathar (who was from /li>s family) oppose* King Solomon. So, Solomon woul* not allow 0-iathar to act as chief priest (1 Kings 262D). .nstea*, Kadok &who ame from the family of Elea@ar' ser-ed alone as hief priest> 0fter that, .srael>s chief priests no longer came from /li>s family.

(od remo-es the authority from wi ked people

&$ Samuel *:.$7..'
;o* was ma+ing great changes in .srael, an* those changes -egan at his own house. Since the time of 9oshua, ;o*>s house < the sacre* tent calle* the ta-ernacle < ha* stoo* at Shiloh (9oshua 1861). So, for a-out A00 years, ;o*>s people gathere* there to pray an* to offer their gifts to ;o*. 3ut now, (od had hosen to lea-e that pla e (!salm D86C0). .t woul* no longer -e a holy placeB 9eremiah D612<1A *escri-es its terri-le state afterwar*s. ;o*>s chief priest woul* no longer come from /li>s family. You can rea* a-out the terri-le things that happene* to /li>s family in 1 Samuel A610<22, 1 Samuel 2261C<20 an* 1 Kings 262C<2D. 'hese e ents were awfulB -ut ;o* was still *oing something goo* in .srael. #e was remo-ing the authority from wi ked people in order to gi-e authority to people who ser-ed him (1 Samuel 26D<10). ;o* woul* ha e a new house6 the magnificent -uil*ing calle* the temple, which Solomon -uilt in 9erusalem. ;o* woul* continue to ha e chief priests in .srael < -ut they woul* come from Ma*o+>s family, not from /li>s family. .srael woul* ha e a king whom ;o* ha* chosen6 King "a i*. "a i* woul* organise the priests properly, so that they coul* ser e ;o* in a -etter manner. 'hen, for the first time, .srael woul* ha e peace, with a strong go ernment an* loyal priests. ;o* *oes not want people to suffer. $e wants to forgi e people, so that they *o not suffer his punishment. ,hen /li hear* this news, the proper reaction for him was to -e hum-le in front of ;o* (compare 1 Kings 2162D<2?). 3ut the 3i-le *oes not say that /li e er *i* that. $is sons *i* not as+ ;o* to forgi e them. 'hey continue* to act in a prou* manner until they suffere* their punishment (1 Samuel A6A<11).

#ophni and ;hinehas

&$ Samuel *:./'
/li>s two sons, #ophni an* ;hinehas, ha* the opportunity to achie e great things in their li es. $owe er, they -oth waste* their li es completely. 'hey -oth chose, on purpose, to li e in a gree*y an* wic+e* manner. /li ha* trie* to warn them a-out their foolish -eha iour, -ut they refuse* to listen (1 Samuel 2623<2E). (od told Eli how his two sons would die> 'hey woul* *ie together, su**enly. 'hat e ent woul* pro e to /li that this message a-out /li>s family really was from ;o*. ;o* +new what woul* happenB ;o* ha* alrea*y warne* /li a-out these future e ents.

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'hese things seem especially sa* when we thin+ a-out $ophni>s an* !hinehas>s opportunities in life. /li ha* chosen for his son !hinehas the name of one of the great heroes in the 3i-le6 ;hinehas2 son of Elea@ar. You can rea* what that first !hinehas *i* to sa e his nation in (um-ers 2E6C<13. 3ut this secon* !hinehas, /li>s son, *i* nothing goo*. $e an* his -rother $ophni only cause* trou-le for themsel es, for their family, an* for all .srael. / eryone e@pecte* that, after the *eath of /li, one of his sons woul* -ecome the chief priest. .n fact, that ne er happene*, -ecause ;o*>s Gu*gement against them for their e il *ee*s happene* first. They both died before their father died> 'hey were not the first sons of a chief priest to *ie -ecause of ;o*>s Gu*gement against their unholy acts. 0aron>s sons (a*a- an* 0-ihu also *ie* for that reason (:e iticus 1061<3).

= loyal priest: Kadok

&$ Samuel *:.0'
/ en ;o*>s Gu*gement against the family of /li came with a promise. This promise would bring omfort to those people who were loyal to (od. !erhaps, therefore, it also offere* some comfort to /li. 0lthough /li was ery wea+ in his relationship with ;o*, he always wante* to -e loyal to ;o*. 'he chief priest coul* not continue to come from /li>s family. /li woul* ha e consi*ere* ;o*>s Gu*gement in that matter to -e right. $e certainly woul* not want either of his two wic+e* sons to -ecome chief priest. #owe-er2 (od would not lea-e 1srael without a hief priest> ;o* +new that .srael>s people nee*e* a chief priest to pray for them an* to lea* them in their religion. So, (od would appoint a hief priest who was loyal to him> 'his chief priest woul* ser e ;o* sincerely, with the +ing whom ;o* ha* chosen. )riginally, that chief priest meant Kadok (1 Kings 1632<A0B 1 Kings 263E). Ma*o+ was not from /li>s family. 0fter Ma*o+, the chief priest came from Ma*o+>s family. Ma*o+>s name means <righteous+ (in other wor*s, someone who *oes what is right an* goo*). 'hat is how ;o*>s priests shoul* -e (/Je+iel AA61E). ;o* *i* not allow .srael>s priests to -e +ings, nor its +ings to -e priests. #owe-er2 the Bible refers to a time when (od+s king would also be his priest &;salm $$9:$7/'> #or 4hristians, that is a ery important promise, -ecause it refers to 9esus 4hrist ($e-rews D611<2E). So, when 1 Samuel 263E refers to a =loyal priest>, it *oes not Gust refer to Ma*o+. .t refers to (od+s perfe t priest2 e en as 1 Samuel 2610 refers to (od+s perfe t king>

#ow the e-il deeds of Eli+s family would end

&$ Samuel *:.3'
'his last erse of ;o*>s message to /li may remin* us of some erses from $annah>s prayer. (od makes proud people humble (1 Samuel 26D). ;o* ma+es gree*y people hungry, so that they must wor+ for their foo* (1 Samuel 26E). .t is ery sa* when people ma+e themsel es into ;o*>s enemies. .t is e en worse when, as here, those people were the ser ants an* the priests of ;o*. #owe-er2 when (od makes his people humble2 it gi-es them the opportunity to return to him> 'hey see how their wrong attitu*es, their wrong *esires an* their wrong -eha iour coul* not satisfy them. 'hey shoul* realise how much they *epen* on ;o*. 'hey shoul* trust him completely. So, although /li>s family woul* suffer greatly, that family woul* not *isappear completely. .srael>s chief priest woul* not still come from their family, -ut they would still be able to work as priests> Someone else2 who was loyal to (od2 would be the hief priest> $e woul* arrange the wor+ of the priests who were less important, inclu*ing the mem-ers of /li>s family. 'hey woul* go to him for sil er (in other wor*s, money) an* for -rea* (in other wor*s, foo*).

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'hat chief priest woul* allow them to wor+ as priests in ;o*>s house. 'hen, they woul* recei e a regular share of food from the gifts that ;o*>s people -rought. 'hey woul* not still ta+e more meat than ;o*>s law ga e to them (see 1 Samuel 2612<1D). 'hey woul* -e hum-le enough to -e grateful to ;o* for what he ha* pro i*e*. So, the e il *ee*s of /li>s family woul* en*.

$ Samuel hapter .
Samuel hears (od+s -oi e
&$ Samuel .:$75'
,e ha e alrea*y stu*ie* two prophecies (messages from ;o*) that people recei e* *uring the early years of Samuel>s life6 1 Samuel 261<10 an* 1 Samuel 262D<3C. $owe er, prophecies were rare *uring this perio* of .srael>s history. 1 Samuel chapter 3 is the a messages from ;o*). ount of how Samuel be ame a prophet (a person who spo+e

Samuel was Gust a -oyB he wor+e* as the ser ant of /li, .srael>s chief priest. Deally2 howe-er2 Samuel was the ser-ant of (odJ his mother ha* gi en him to wor+ for ;o* (1 Samuel 1628). )ne of Samuel>s *uties was to sleep in the house of ;o*. %any of the o-Gects there were gol*B Samuel was a ting as a guard> .f anyone entere* that place, Samuel ha* to run away to call the priests. 'hen, the priests an* the other men from the town woul* fight the thie es. 0t that time, the house of ;o* was not a -uil*ingB it was a tent. So, Samuel coul* easily hear if /li calle* him from his (/li>s) home. /li pro-a-ly calle* Samuel oftenB /li was ol* an* wea+. )n this particular night, Samuel thou&ht that he heard his master+s -oi e> Samuel was a willing ser antB he ran to help /li. $owe er, /li ha* not calle* the -oy, an* he *i* not nee* help. So Samuel returne* to the sacre* tent to sleep. =gain the -oi e alled Samuel by name> 0gain Samuel went to help /li. Samuel was sure that his master ha* calle* him. 3ut /li insiste* that he ha* not calle* him. .n fact, Samuel>s master ha* calle* Samuel6 not /li, -ut Samuel+s real master2 that is2 (od> $owe er, Samuel *i* not yet +now ;o* in that way. )f course Samuel lo e* ;o* an* he ser e* ;o*. 3ut he coul* not yet recognise ;o*>s oice.

The most important lesson in life

&$ Samuel .:678'
!hen (od alled Samuel for the thir* time, the -oy still *i* not recognise him. $e again went to /li, the chief priest, to offer his help. /li coul* ha e -een angry. 'he -oy ha* wo+en him three times without any proper reason. $owe er, on this occasion, /li un*erstoo* what was happening. /li>s relationship with ;o* often seems ery wea+, -ut still, /li -elie e* in ;o*. /li recognise* that, on rare occasions, ;o* might still spea+ to his people (1 Samuel 361). /li e en realise* that a -oy li+e Samuel coul* -e the proper person to hear ;o*>s oice. Samuel ha* the right attitu*es6 he was willing, sincere an* hum-le. (0 =hum-le> person is willing to learn the lessons that ;o* teaches an* to o-ey his instructions.) Samuel ha* ser e* /li wellB he woul* -e a goo* ser ant of ;o*. So, it was /li who taught the -oy Samuel the most important lesson of his life. Eli taught Samuel how he should ser-e (od>

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/li e@plaine* to Samuel that (od still does all people to ser e him. So, people must not be too afraid to listen to ;o*B an* they must not be too proud to o-ey him. 'heir relationship with him is li+e a ser ant>s relationship with his master. 'hey must listen to ;o*>s wor*s in a humble mannerJ they must spea+ to him in a manner that respe ts him> 0s Samuel returne* to his place, something ery important ha* happene* in his life. $e still ha* a *uty to ser e /liB -ut Samuel ha* the much more important *uty to ser e ;o*. / en /li ha* recognise* that the -oy>s true master was ;o*. So now Samuel was ready to hear ;o*>s wor* to him.

(od+s message to Samuel

&$ Samuel .:$97$/'
,hen the -oy Samuel was rea*y to hear ;o*>s message, ;o* came to him again. 'he 3i-le recor*s that ;o* =stoo* there>B he was actually present with Samuel. 0gain ;o* calle* Samuel -y his name. Samuel replie* as /li ha* taught him. 'hen ;o* spo+e his message to Samuel. 'he message was a ery serious message. Soon2 (od would do ertain things that would ause a great sho k to e-eryone in 1srael> /li>s sons ha* *one terri-le things against ;o* (1 Samuel 2612<1D). 0lthough /li, the chief priest, ha* warne* them, he ha* not stoppe* them. ;o* ha* alrea*y ma*e his Gu*gement against /li>s family, an* that Gu*gement woul* certainly happen. ;o* ha* alrea*y sent a message to /li a-out these things. So /li alrea*y +new what woul* happen (1 Samuel 262D<3C). E-ery one of those things would happen2 (od told Samuel> 'he family of /li must not imagine that their gifts to ;o* woul* stop this punishment. ;o* ha* ma*e a serious promise that these things ha* to happen. Samuel listene* carefully to the message from ;o*. $e recognise* its importance, an* it cause* him to -e afrai*. .t was a ery se ere message, an* he was Gust a -oy. Samuel needed to hear su h a message from (od at that time> Soon, /li an* his two sons woul* -e *ea*. Soon, the ar+ of ;o*, which Samuel guar*e*, woul* go into a foreign country. 'he ar+ was a -o@ that acte* as e i*ence of ;o*>s relationship with .sraelB its loss woul* -e a ery terri-le e ent. Soon, the lamp of ;o* woul* no longer -urn in the sacre* tent where Samuel ha* slept. Samuel had to be ready for these e ents.

Samuel+s fear to speak (od+s message

&$ Samuel .:$07$6'
,hen Samuel recei e* his first message from ;o*, he was afraid to tell anyone a-out it. $e was Gust a -oy, an* the message was ery serious. So Samuel trie* to act as if nothing ha* happene*. $e remaine* until morning in the place where he usually slept. 'hen he opene* the *oors of the sacre* tent that was ;o*>s house. $e woul* ha e continue* to carry out all his usual *uties -ut then Eli alled him. 'his time, it really was /li, the chief priest, who calle*. Samuel *i* not want to tell ;o*>s message to /li, -ut he still went to him. /li +new that ;o* ha* -een calling the -oy (1 Samuel 368). .t was clear to /li that ;o* ha* gi en a message to the -oy. So /li insiste* that Samuel must tell him ;o*>s message. .n the en*, /li ha* to -e strict with Samuel. ;o*>s message to Samuel was not a pri ate messageB Samuel had a duty to speak that message> 0lso, Samuel ha* a responsibility to de lare (od+s message a urately> $e must not miss out anything that ;o* ha* sai*. /li e en as+e* ;o* to punish Samuel if Samuel still refuse* to *eclare ;o*>s message to him. 0s ;o*>s chief priest, /li ha* the right to as+ ;o* to *o that.

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,hen Samuel hear* that, he tol* ;o*>s message to /li. /li ha* hear* what ;o* ha* sai* a-out these matters on a pre ious occasion (1 Samuel 262D<3C). So it was lear to Eli that Samuel really had heard from (od> /li simply accepte* the message. ;o* woul* *o what he consi*ere* to -e right. ,e *o not rea* that /li ma*e himself hum-le in front of ;o*. ,e *o not e en rea* that he praye* for his sons or his family. &sually people *i* those things when they recei e* such a se ere message from ;o*. Sometimes ;o* was +in* to them. 3ut /li neither as+e* for nor recei e* any special +in*ness from ;o*.

Samuel be omes a prophet

&$ Samuel .:$87*$'
'he news that (od was speaking by means of Samuel sprea* through all the country calle* .srael. .t *i* not Gust happen on one occasion. 0s Samuel grew from a -oy into a young man, he recei e* messages from ;o* often. 'hose messages woul* ha e -rought help and omfort to ;o*>s people, especially *uring the se ere trou-les that woul* soon happen. 3ecause ;o* was still spea+ing to the people in .srael, clearly he still care* a-out them. / en when there seeme* to -e no hope for .srael, ;o* ha* not forgotten his promises to them. %any of ;o*>s messages -y Samuel, li+e his message to /li (1 Samuel 3611<1A), woul* ha e warned the people. %ost of the people were not loyal to ;o*B instea*, they ser e* false go*s (1 Samuel D63). ;o* woul* not allow this situation to continue. 'he people in .srael must ser e only the real ;o*. $is Gu*gement against people who were not loyal to him was certain. Samuel continue* to wor+ at Shiloh. 'here, at or near the sacre* tent that was ;o*>s house, ;o* spo+e to him. Samuel *eclare* pu-licly the messages that ;o* ga e him. 4an an* Beersheba were towns at the northern an* southern -or*ers of .srael. ;o*>s messages -y Samuel reache* e en these -or*er towns. / erywhere in .srael, people recognise* that Samuel was a prophet from ;o*. 0 =prophet> means someone who spea+s ;o*>s wor*s. 'here ha* -een few national prophets in .srael. ,e rea* a-out %oses ("euteronomy 3A610<12) an* the prophetess (female prophet) "e-orah (9u*ges A6A). 3ut now 1srael had a new prophet2 Samuel2 an* ;o* was spea+ing -y means of him.

$ Samuel hapter /
!hy 1srael+s leaders sent for the ark
&$ Samuel /:$7.'
'he ;hilistines were the people from a nation calle* !hilistia, on the south<west -or*er of .srael. 0lthough their nation was small, its army -ecame ery powerful. .t was .srael>s most serious enemy *uring the li es of Samson, Samuel, Saul an* "a i*. "uring that perio* of history, the two nations fought each other often. )ur passage *escri-es a typical -attle *uring this perio* of history. 'he men from each nation gathere* in camps, not far away from each other. 'hen they waite* to see which si*e woul* -egin the -attle. )n this particular occasion, the !hilistines -egan the fight, an* they were successful. A000 of .srael>s men *ie* in the -attle. 'he other sol*iers returne* to .srael>s camp an* they were worrie*. .t seeme* clear that they woul* -e una-le to *efen* themsel es in the ne@t -attle. 0lthough .srael>s people were not loyal to the real ;o*, its lea*ers still -lame* him. God had not s!pported them in the battle, he had helped their enemies3 'hat is what they sai*.

3$(

'hen the lea*ers of .srael ma*e an e@traor*inary *ecision. .f ;o* woul* not fight for them, they would for e him to fight for them. They would bring the ark of the co enant into the camp of .srael. 1f the ark of (od was in danger2 he would ha-e to fight on their side> 'hat was their plan. 'he ar+ was a -o@B it acte* as the e i*ence of ;o*>s co enant (agreement) with .srael. 'he lea*ers thought that no enemy coul* e er ta+e that away from them. 'he 3i-le warns that people must ne er test ;o* ("euteronomy C61CB %atthew A6D). .n other wor*s, people must not try to ontrol (od> .t shows a completely wrong attitu*e towar*s ;o*. ,e must -e hum-le in front of ;o*. (0 =hum-le> person is willing to learn the lessons that ;o* teaches an* to o-ey his instructions.)

The priests bring the ark to the battle

&$ Samuel /:/70'
'he ark of the o-enant was the most sacre* o-Gect in .srael. .t was a special -o@ that ;o* tol* %oses to ma+e (/@o*us 2E610<22). 'hat -o@ was e i*ence of ;o*>s co enant with .srael. 'he co enant was the agreement that esta-lishe* the special relationship -etween ;o* an* .srael. 'he ar+ went with .srael>s people as %oses le* them through the *esert calle* Sinai. .t went with them when they crosse* the ri er 9or*an to enter 4anaan (9oshua 361<A). .t was with them as they fought to gain possession of that country. 'hen 9oshua set up the sacre* tent, which was ;o*>s house, in Shiloh. #rom that time, it seems that the ark remained in its most holy room> "uring .srael>s many -attles with foreign armies in the 3oo+ of 9u*ges, there is no mention of the ar+. So, it was a bold and foolish de ision2 after perhaps /99 years2 to take the ark ba k into a battle> 'he lea*ers who ma*e that *ecision were not, li+e %oses an* 9oshua, holy men. ;o* *i* not gui*e those lea*ers to ma+e that *ecisionB an* .srael>s people were not e en loyal to ;o*. .srael>s sol*iers were not hum-le in front of ;o*. .n fact, they e-en shouted proudly when the ar+ entere* their camp. 'heir army lea*ers thought that they coul* force ;o* to fight on their si*e. .n fact, (od had already shown learly what must happen> 'he two priests who -rought the ar+, $ophni an* !hinehas, were wic+e* men. ;o* ha* alrea*y issue* his Gu*gement against their unholy acts6 -oth men woul* *ie on the same *ay (1 Samuel 263A). 'he e ents of that *ay woul* cause a terri-le shoc+ to e eryone who hear* a-out them (1 Samuel 3611).

#ow the ;hilistines took the ark of the o-enant

&$ Samuel /:37$$'
'he !hilistines (the army from !hilistia) pro-a-ly e@pecte* that .srael>s men woul* go home after the first -attle. .srael ha* suffere* a se ere *efeat in that -attle. .srael>s army ha* hope* that they coul* free their nation from !hilistia>s control. !hilistia was alrea*y ruling .srael. 0fter that first -attle, it seeme* that .srael woul* continue to -e un*er !hilistia>s rule. So, it surprise* the !hilistines ery much to hear lou*, Goyful shouts from .srael>s camp. 'he !hilistines soon *isco ere* the reason. The ark of the o-enant < the sacre* -o@ which was e i*ence of ;o*>s co enant (agreement) with .srael < had arri-ed in 1srael+s amp> 'he sol*iers from .srael were pro-a-ly shouting a-out how, long ago, their ;o* ha* *efeate* /gypt. That made the ;hilistines afraid> /gypt was a much stronger nation than !hilistia. .t seeme* to them that .srael ha*, somehow, gaine* the support of a ery powerful ;o*, or go*s. 'he !hilistines coul* not un*erstan* completely what the men from .srael were shouting. $owe er, they un*erstoo* that they were in great *anger.

3%0

3ecause they were so afrai*, the ;hilistines fought hard against .srael. 'heir sol*iers were *esperate, so they fought with all their strength. 'heir success in the secon* -attle was much greater than their success in the first -attle. .t was a terrible defeat for 1srael> 3y the en* of the -attle, 30,000 men from .srael ha* *ie*. 0mong them were #ophni and ;hinehas, the priests, who were the two sons of /li, .srael>s chief priest. 0s ;o* ha* warne* /li, -oth of his sons *ie* on the same *ay (1 Samuel 263A). The ;hilistines also took the ark of the o-enant2 which they -rought -ac+ to !hilistia.

The death of Eli

&$ Samuel /:$*7$6'
0t Shiloh, perhaps no-o*y waite* in a more an@ious manner for news from .srael>s -attle than /li *i*. 0s the chief priest, /li pro-a-ly +new his responsi-ilities well. .srael>s chief priest *i* not atten* funerals, an* he coul* not go near to a *ea* -o*y. / en when his parents *ie*, he coul* not Goin in the sa* ceremonies (:e iticus 21610<12). (od had warned Eli that both his sons would die on the same day (1 Samuel 263A). 'hat ha* also happene* to the first chief priest, 0aron (:e iticus 1061<2). 0aron too coul* not show his sa* feelingsB he ha* to continue with the sacre* ceremonies (:e iticus 106C<D). So, as the army fought their -attle, Eli prepared his mind to -eha e in a similar manner. 'he news reache* Shiloh late on the *ay of the -attle. 0 man ran all the way there to -ring a report of what ha* happene*. $e spo+e first to the people in the townB then /li calle* him. ,e can see /li>s attitu*e to -a* news in 1 Samuel 3618. $e woul* not argue a-out anything that God chose to *o. So, when .srael>s army suffere* *efeat, God ha* allowe* that to happen. ,hen his sons *ie*, all God1s Gu*gements are right an* proper. /li woul* not allow any such news to upset him. 3ut the news a-out the ar+ of the co enant was a *ifferent matter. The ark was the most sa red obAe t in 1srael> .t was the sacre* -o@ that acte* as e i*ence of ;o*>s co enant (agreement) with .srael. /li an* his family ha* guar*e* that -o@ for A00 years. =s hief priest2 Eli onsidered nothing to be as pre ious or as important as that bo,> 0t the news of its loss, /li ha* no answer. 1srael had lost the one obAe t that pro-ed its relationship with (od> 3ecause of the shoc+, /li fell an* he *ie*. $e was ?8 years ol*B he ha* le* .srael for A0 years.

=bout 1 habod
&$ Samuel /:$87**'
1 habod was the son of !hinehas, who was the son of /li, .srael>s chief priest. So, .cha-o* was -orn into one of the greatest families in .srael. $owe er, he was -orn at a terri-le time in .srael>s history. :i+e many -oys in .srael at that time, 1 habod ne-er knew his father. .cha-o*>s father *ie* on the *ay that .cha-o* was -orn, in the -attle against !hilistia>s army. .n that series of two -attles, 3A,000 men from .srael *ie*. %any families lost their fathers *uring those -attles. 1 habod ne-er knew his mother either> ,hen the news came of his father>s *eath, she -egan to gi e -irth su**enly. .cha-o* was -orn ali e, -ut his mother *ie*. ,e *o not +now who -rought up .cha-o*. !erhaps it was his ol*er -rother, =hiAah. 0hiGah appears in 1 Samuel 1A63, when he was carrying out some of the *uties of a chief priest. / en Shiloh, .cha-o*>s town an* .srael>s most holy place, *i* not last long. .n 1 Samuel chapter 21, the priests were carrying out their *uties at another town, calle* (o-.

3%1

.cha-o*>s name woul* always remin* him of the terri-le e ents that happene* at the time of his -irth. .t means <no glory+, in other wor*s <no greatness+. (othing seeme* great or goo* in .srael still. $is mother chose that name for him when she hear* a-out the *eaths of .cha-o*>s father an* gran*father. $owe er, she chose it -ecause a much worse thing ha* happene* in .srael on that *ay. 1srael+s enemy had taken away the ark2 or bo,2 whi h a ted as e-iden e of 1srael+s relationship with (od> She sai*, ='he glory has left .srael.> She *i* not merely mean that .srael was no longer a great nation. 3y the wor* =glory>, she meant ;o* himself. (od had left 1sraelJ and without (od+s kindness2 there is no hope for anyone>

$ Samuel hapter 0
#ow to deal with a sa red obAe t
&$ Samuel 0:$7*'
'he !hilistines (army from !hilistia) ha* ta+en the ark of the o-enant from .srael *uring a -attle. 'he ar+ was a ery holy o-Gect6 a -o@ which was e i*ence of .srael>s co enant (agreement) with ;o*. 'he !hilistines *i* not +now the real ;o*. 'hey *i* not un*erstan* that he alone is the true ;o*. 'hey *i* not realise that he is not Gust .srael>s ;o*. $e is the ;o* who has authority o er all people an* all nations. 'he principal go* of the !hilistines was a false god alled 4agon. 'he !hilistines put the ar+ into the house of this false go*. ,e cannot -e sure why they *i* that. !erhaps they wante* to show that "agon ha* *efeate* .srael>s ;o*. !erhaps they wante* to Goin the two religionsB they may ha e consi*ere* all sacre* o-Gects to -e ali+e. !erhaps they simply thought that the house of "agon was the -est place to +eep a sacre* o-Gect. / erything that is truly holy -elongs to ;o*. 1t is a -ery serious matter for anyone to ha-e ontrol o-er someone or something that is holy> ,e see the proper reaction to this situation in 9onah 161A<1C. 'he sailors consi*ere* it necessary to act against 9onah, a holy man. So, the sailors acte* in a -ery humble manner in front of ;o*. 'hey asked (od to forgi-e them. 'hey respe ted (od. 'hey offered a sa rifi e (a gift, usually an animal) to him. 0lso, they made promises, pro-a-ly to ser e him. 'hat is how the !hilistines shoul* ha e -eha e* too. .srael>s ;o* is the ;o* who create* hea en an* earth. =ll people in e-ery nation are responsible to him> 'he !hilistines ha* control o er the holy ar+ of ;o*, so they shoul* ha e -een humble in front of him. 'hey shoul* ha e chosen to ser-e him alone as their ;o*.

The ark in 4agon+s temple

&$ Samuel 0:.70'
,hen the inha-itants of 0sh*o* too+ possession of the ar+, they put it in the house &temple' of their false god2 alled 4agon> 'hat was a ery wrong thing to *o, -ut the people in 0sh*o* *i* not realise it. The ark was a -ery holy obAe t: a -o@ that -elonge* in the most holy room of ;o*>s house. 1t offended (od to put the ark into the house of a false god> 'he people in 0sh*o* *i* not -elong to .srael an* they *i* not +now the real ;o*. So, they *i* that wic+e* act -ecause they were a ting without knowledge. ;o* coul* ha e punishe* them imme*iately. $owe er, (od ares about people who do not know the truth about him (9onah A611). $is *esire is to sa e people if possi-le. $e *oes not want e en to punish wic+e* people if they will turn to him. $e *esires to teach people so that they can ser e him properly.

3%2

So ;o* *i* not first act against the people in 0sh*o*, -ut against the image of their false god. $e was showing them that he (the real ;o*) is much greater than any false go*. #e ga-e them an opportunity to hoose him as their (od> )n the ne@t morning, the priests of "agon foun* that the image of their go* ha* fallen. 'hey woul* consi*er that inci*ent to -e very terribleB it was one of the /orst events that coul* happen in any religion. 'he image was lying on the groun* in the same manner that people often *i* d!ring prayer. .t seeme* as if the image /as giving hono!r to .srael>s ;o*. "uring the ne@t night, an e-en more terrible e-ent happene*. 'he image fell an* it broke. 'he real ;o* ha* shown his anger against that false god. .t is ery wrong to ser e any false go*. )nly the real ;o* *eser es our honour.

The ark in =shdod

&$ Samuel 0:376'
'he !hilistines (people from !hilistia) ha* ta+en possession of the ar+ of ;o*, a ery holy o-Gect. $owe er, they were still ser ing false go*s an* they were not gi ing honour to the real ;o*. 'hey wante* to +eep the ar+, -ecause they ha* ta+en it as a priJe from their -attle with .srael. (od had warned them about their wrong attitudes2 but they were refusing to listen to him (1 Samuel C6C). $e *i* not use wor*s to warn themB he *i* it -y his a tions against their false god calle* "agon. #irst, he cause* the image of that false go* to fall to the groun*. 'hen, he *estroye* the image. Such e ents shoul* ha e cause* the !hilistines in 0sh*o* to -e ery afrai*. $owe er, they still did not want to hange their beha-iour> 'hey still consi*ere* "agon to -e their go*, an* they trie* to +eep the ar+ in their town. So2 (od again a ted to warn them> 0n awful illness -egan to sprea* through their town. 'hey +new that ;o* ha* permitte* similar trou-les to happen in /gypt, long -efore (1 Samuel A68B 1 Samuel C6C). So they woul* un*erstan* that ;o* was acting against them, too. 'his trou-le continue* for some time -efore anyone *i* anything. !erhaps the inha-itants of 0sh*o* hope* that their trou-les woul* not last. .n the en*, they saw that the real ;o*, the ;o* of .srael, was acting against them an* their false go*. Still they refused to ser-e the real (odJ they wante* to +eep the false go*, "agon. So, they *eci*e* to mo e the ar+ of ;o* to another one of the !hilistines> towns.

The ark in (ath and Ekron

&$ Samuel 0:87$*'
Sometimes people imagine that they can wor+ out a way to %ontrol God. 'hat is a ery foolish i*ea. ,e cannot control the ;o* who create* hea en an* earth. 1nstead2 we must learn to respe t him and to obey him in a sin ere manner> ;o* ha* acte* to punish the inha-itants of 0sh*o*. 'hey ha* ta+en possession of the ar+ of ;o*, which was a ery holy o-Gect. 'hey refuse* to ser e ;o*, -ecause they wante* to remain loyal to a false go*. 'he result was that many people in 0sh*o* -ecame ill. 'heir rulers saw that they must act. $owe er, they *i* not as+ ;o* to forgi e them. 'hey continue* to ser e their false go*s. So those rulers made a plan to try to stop (od+s a tion against the people> 'heir plan was to mo e the ar+ of ;o* to another town that they controlle*. 'hat town was (ath (1 Samuel E68). 'here, as in 0sh*o*, many people -ecame ill. 'he illness in ;ath was the same illness that people were suffering from in 0sh*o*. 'he inha-itants of ;ath were ery afrai*. Still, the rulers wante* to +eep the ar+. So, they again mo e* it to another one of their towns, Ekron.

3%3

'he people in /+ron -ecame *esperate e en as the ar+ entere* their town. 'hey appeale* urgently to their rulers to sen* the ar+ away. 'he illness in /+ron was li+e that in ;ath an* 0sh*o*, e@cept that it was e-en more se-ere> %any people diedB e eryone there was ill. 'he people in /+ron -elie e* that they all coul* *ie. 'hey crie* out for help.

$ Samuel hapter 3
The ;hilistines de ide to send ba k the ark
&$ Samuel 3:$7.'
'he !hilistines (people in !hilistia) ha* ta+en possession of the ar+ of the co enant *uring a -attle. 'hey then +ept it for D months. "uring those D months, there were great troubles in their country. #irstly, the image of their go* calle* "agon fell, an* then it bro$e apart. 'hen an a/f!l illness sprea* through their towns, an* many people *ie*. 0lso, unclean animals calle* rats /ere destroying everything (1 Samuel C6E). These troubles happened be ause of the way that they were dealing with the ark> 'he ar+ was a ery holy o-Gect6 it was a -o@ that acte* as e i*ence of ;o*>s relationship with .srael. Something that is holy -elongs to ;o*. $owe er, the !hilistines woul* not gi e honour to ;o*B they still wante* to ser e their false go*s. 'heir attitu*es remaine* prou*B they wante* to +eep the ar+ as their priJe from the -attle. .n the en*, the trou-les -ecame so serious that the rulers of the !hilistines ha* to act. They de ided that they would send the ark ba k to 1srael> 'hey then as+e* the leaders of their false religion for a* ice a-out how they shoul* *o that. 'wo +in*s of people le* their religion. 'he people calle* priests carrie* out the ceremonies. 'he people calle* diviners carrie* out magic, in or*er to inIuire of their go*s. 'he priests an* *i iners -elonge* to a wrong religion. $owe er, on this occasion, they +new what to a* ise. 'hey agree* that the leaders of the ;hilistines must not ontinue to a t in a proud manner> .f the !hilistines continue* to -e prou*, then ;o* woul* continue to punish their country. 1nstead2 the leaders must de lare to (od that they had beha-ed wrongly towards his sa red ark> 'hey shoul* *o that -y means of a gift that they woul* sen* -ac+ with the ar+. 'he !hilistines were still not willing to ser e the real ;o*. 'heir *ecision was to return the ar+ so that the trou-les in their country woul* en*.

The ;hilistines+ strange gifts to (od

&$ Samuel 3:/73'
Somehow, the !hilistines (people in !hilistia) +new what ;o* *i* to free his people from /gypt. There were terrible troubles in Egypt until ;haraoh &the king of Egypt' allowed 1srael+s people to lea-e there> 'hat ha* happene* se eral centuries earlierB howe er, the !hilistines were comparing that situation with their own situation. 'he rulers of /gypt ha* refuse* to allow ;o*>s people to lea e /gypt. 'he rulers of !hilistia ha* refuse* to allow the sacre* -o@ calle* the ar+ to lea e !hilistia. 'he ar+, li+e the people, was holyB in other wor*s, they both belonged to (od. 'he lea*ers of religion in !hilistia sai* that their rulers ha* <hard hearts+. .n other wor*s, they were too prou* to change their min*s, as !haraoh ha* -een. $owe er, they must now change their min*s an* they must allow the ar+ to go -ac+ to .srael. )therwise, e eryone in !hilistia woul* suffer e en worse trou-les. The r!lers of (hilistia m!st no/ be h!mble and they m!st give hono!r to Israel1s God3 'hat is what the priests in !hilistia a* ise*. 0lso, they must give a gift to .srael>s ;o*, to show that they were sorry.

3%$

'he gift that the priests in !hilistia a* ise* was ery strange. ,e must remem-er that the people in !hilistia followe* a wrong religion with false go*s an* magic. 'hey ha* seen that .srael>s ;o* allowe* an illness, an* the animals calle* rats, to attac+ them. So, they ma*e gol* images in the shape of such things. They are disgusting things2 and 1srael+s religion onsiders su h things un lean> $owe er, those gol* images were the gifts that the !hilistines sent -ac+ to .srael with the ar+. They intended those gifts as a humble a t2 to onfess that they were guilty of wrong a ts against (od+s holy ark>

#ow the ;hilistines sent the ark ba k to 1srael

&$ Samuel 3:578'
#or the last D months, the !hilistines (people in !hilistia) ha* trie* to control the sacre* -o@ calle* the ar+. Deally howe-er2 they were trying to ontrol (od> 'hey imagine* that they coul* force him to accept their authority, or the authority of their false go*s. 'he result was that, first, ;o* acte* against the image of their false go* calle* "agon. 'hen he acte* against the !hilistines themsel es. $e allowe* the animals calle* rats to attac+ their country. $e permitte* an awful *isease, an* then *eath, to sprea* through their towns. !hen the rulers of the ;hilistines de ided to return the ark2 they did not try to ontrol (od> 'hey ha* seen that they must -eha e in a humble manner towar*s him. ;o* is ery powerfulB he *oes not nee* human help to carry out his wor+. So, the rulers *i* not ta+e the ar+ -ac+ to .srael themsel es. 1nstead2 they allowed (od to do his work> 'hey themsel es simply prepare* e erything in the proper manner. 'hey place* the ar+ on a new cart. (e@t to the ar+, they place* another -o@ that containe* their gifts. 'he purpose of those gifts was to confess that they were guilty of wrong actions against ;o*>s holy ar+. 'he two cows that they selecte* to pull the cart ha* ne er *one that -efore. 'he rulers of !hilistia *i* not allow any person to gui*e the cows. .nstea*, the rulers themsel es woul* follow the cart. 1f (od really was (od2 he himself would dire t that art ba k to 1srael> 3ut if .srael>s ;o* was too wea+ to *o that, then clearly he coul* not -e responsi-le for the !hilistines> trou-les.

#ow (od brought his ark ba k to 1srael

&$ Samuel 3:$97$*'
The rulers of ;hilistia e,pe ted (od to dire t the art that arried the ark &sa red bo,' ba k to 1srael> )therwise, they woul* not ha e agree* to return it. $owe er, they pro-a-ly *i* not e@pect that to happen in such an impressi-e manner. 'hey ha* arrange* for two cows to pull the cart. 'hose cows woul* want to -e with their young animals. 'he cows certainly woul* not want to pull a cart, which they ha* ne er *one -efore. 'hey might turn the cart o er. &sually, it woul* -e essential for someone to gui*e the cows. 'he rulers *i* not allow that to happen. 'hey wante* ;o* himself to *irect that cart -ac+ to .srael. Such animals woul* not normally +eep on the roa*. 'hey certainly woul* not +now which way to go. 'hey might try to return to their young animals. 'hey might refuse to go anywhere. The 0 rulers of ;hilistia were wat hing arefully to see what would happen> 3eth Shemesh was the nearest town in .srael. 'he cows woul* ha e to go in that *irection. 0s soon as the cows were rea*y to lea e, they turned towards Beth Shemesh> 'hey *i* not hesitate. 'hey tra elle* straight along the roa* in the correct *irection. 'hey *i* not e en turn to the right or the left.

3%%

The rulers of ;hilistia were following behind them> 'hey wante* to -e sure that ;o* was *irecting the animals. 0t the -or*er of .srael, the rulers stoppe*. #owe-er2 they ontinued to wat h the ark+s Aourney> #rom a *istance, they watche* the Goyful reaction of the people in 3eth Shemesh. ;o*>s ar+ ha* returne* to .srael < to the country where it -elonge*.

The ark arri-es in Beth Shemesh

&$ Samuel 3:$.7$3'
Beth Shemesh was a town on the -or*er of 9u*ah, that is, in the south of .srael. .t was 5 miles &$* kilometres' from Ekron in !hilistia, where the ar+ of ;o* (the most sacre* o-Gect from ;o*>s house) ha* -een. 3eth Shemesh -elonge* to .srael>s priests (9oshua 2161C) < so, the inha-itants came from 0aron>s family. 'he usual time to har est grain in .srael is in the month of ?ay. %any people Goine* in the wor+B there is a *escription in Futh 262<?. 'he har est shoul* -e a happy occasion, -ut the people in 3eth Shemesh ha* e ery reason to feel fear. 'he !hilistines (people from !hilistia) controlle* .srael. 0t any moment, sol*iers might come from !hilistia to *eman* some, or all, of the grain. So, the wor+ers woul* ha e watche* the roa* from !hilistia ery carefully. Su**enly, someone saw a art which was mo ing Iuic+ly across the -or*er from !hilistia. !ro-a-ly, the first thing that they saw was the ark itself. .t was a woo*en -o@, -ut gold co ere* the woo*. 'he gol* woul* reflect the -right sunlight. 0fter D months in a foreign country, the ark was ba k in 1srael at last. ;o* ha* not forgotten his people in .srael. 'he ar+ was e i*ence that he was present with them. 0ll wor+ on the har est stoppe* at once. .t was more important to e,press Aoy -ecause of the ar+>s return. 'he people use* the woo* from the cart to start a fire. 'hey -urnt the cows that ha* -rought the cart as a special gift to ;o*. :e-ites &people from :e-i+s family' arried the ark onto a large roc+ in the fiel*. 'hat was a special *uty that only the :e ites coul* carry out6 to carry the ar+. 'he :e ites place* the gifts from the !hilistines near to the ar+. 'hat action showe* that (od had a epted these gifts> ,hen the rulers of the !hilistines saw this, they returne* home.

Offi ial re ords in the Bible

&$ Samuel 3:$57$6'
'here are many passages li+e this one in the -oo+s of the 3i-le that *eal with .srael>s history. Such passages ha e the style of legal recor*s of these e ents. 'hey are the +in* of passages that you might e@pect to fin* in a ountry+s offi ial registers. $ere, the passage recor*s the gifts that the people in ;hilistia ga-e to (od. .t e@plains the purpose of those gifts. 'hat is, to confess that they ha* *ealt in a wrong manner with the sacre* o-Gect calle* the ar+. .t carefully recor*s the names of the E principal towns in !hilistia, on whose -ehalf the rulers ga e those gifts. 'hen, the passage a**s e-iden e that the report is accurate. .t e@plains where a person may see the large roc+. :ong after people ha* *ie*, the roc+ woul* remain as e i*ence of this e ent, in front of ;o*. )ther passages in the 3i-le recor* a -ariety of information in the same careful manner. ,e may fin* the history of important families in .srael, or the most important facts of its +ings> li es. /lsewhere, there are recor*s of .srael>s -or*ers, an* of the lan* that each family recei e*. Such passages are often not easy to rea*. ,e may as+ why the 3i-le recor*s such things. )ne answer is that (od himself keeps re ords. Fe elation 20612<1E refers to the -oo+s of his official recor*s. $e +eeps those -oo+s for legal purposes. 'hat is, for the *ay when he will act as the Gu*ge of all people.

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;o* recor*s things that people *o not see. $e recor*s whether people are truly loyal to him (for e@ample, 1 Kings 1E63). $e sees their e il *ee*s (1 Kings 1C62E<2C). $e +nows what they really care a-out (1 Kings 1161<C). #e has e-iden e of all these things.

The men in Beth Shemesh look inside the ark

&$ Samuel 3:$87*$'
,e ha e alrea*y rea* a-out se eral unholy acts in the 3oo+ of 1 Samuel. $owe er, this passage still gi es us a shoc+. Hophni and (hinehas ha* *ie* -ecause they *ealt with ;o*>s holy gifts in a wic+e* manner (1 Samuel 2612<1D). 0t the same time, .srael suffere* the loss of its most holy o-Gect6 the sacre* -o@ calle* the ar+ (1 Samuel A611). 'hen the people in (hilistia woul* not respect ;o* or his ar+. #irst ;o* acte* against their false go* calle* "agon. 'hen a terri-le illness sprea* through their country (1 Samuel chapter E). (ow, at last, the ar+ was -ac+ in .srael. 'he people in 3eth Shemesh recei e* it with great Goy. $owe er, they then carrie* out a ery terri-le act. They opened the sa red ark and they looked inside> 'hat was a ery unholy thing to *o. 'he men in 3eth Shemesh were priests (9oshua 2161C). They would know how (od e,pe ted them to beha-e> ,e cannot -e sure why they *i* it. !erhaps they were chec+ing whether the inha-itants of !hilistia ha* remo e* anything from the ar+. !erhaps they ha* seen the gol* from !hilistia, an* they were loo+ing for more precious things. !erhaps they were Gust curious. ;o* ha* not tol* them to *o such a thing. They were arrying out this unholy a t on purpose> 'he result was that many of them *ie*. 'hen, at last, the inha-itants of 3eth Shemesh un*erstoo* that (od is holy. 'hey saw that they must respe t him properly. 'hey *eci*e* that ;o*>s ar+ shoul* not remain in their town. So, they as+e* the inha-itants of =iriath "earim to ta+e the ar+ from them. 'he people in that town un*erstoo* that it was a sacre* tas+ to loo+ after the ar+. .t -ecame the *uty of the family of *binadab to +eep the ar+ in their house. 'hat was where the ar+ remaine* for many years.

$ Samuel hapter 5
The ark in Kiriath %earim
&$ Samuel 5:$'
Kiriath %earim was one of four towns that -elonge* to the ;i-eonites (9oshua ?61D). 'he ;i-eonites were a group of people who li e* in the region of ;i-eon. 0lthough they *i* not originally -elong to .srael, they Goine* .srael -y the peace agreement in 9oshua chapter ?. #or a-out A00 years, Shiloh ha* -een the most important place in .srael>s religion. $ere, the sacre* tent calle* the ta-ernacle stoo*. 'he sacre* -o@ calle* the ar+ was in its most holy room. 'he chief priest remaine* in Shiloh. !eople -rought their gifts to ;o* to Shiloh. / eryone who was loyal to ;o* went there regularly. )or the ne,t $99 years2 all these things happene* at *ifferent places. !eople offere* their sacrifices (gifts to ;o*B usually animals) on the hills (1 Kings 362<A). 'he priests mo e* the ta-ernacle to a town calle* (o- (1 Samuel 2161). 'hey carrie* out some ceremonies there < for e@ample, they still offere* the sacre* -rea* to ;o*. $owe er, they coul* not carry out all the ceremonies, -ecause the ar+ was not there. 4uring all this time2 the ark was in a pri-ate house at Kiriath %earim> .t was there for most of Samuel>s life. ('he 20 years in 1 Samuel D62 seems to refer Gust to the -eginning of this perio* of time.) .t was there for all of King Saul>s rule, which laste* a-out A0 years. .t e en remaine* there when Saul cruelly +ille* many of the ;i-eonites (2 Samuel 2161). .t was still there when King "a i* *eci*e* to -ring the ar+ to 9erusalem (1 4hronicles 136E<D).

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!erhaps -y then people ha* e en forgotten where the ar+ was. !salm 1326C seems to *escri-e how "a i* ha* to search for the ar+. $e foun* it in =binadab+s house in Kiriath %earim> #or all those years, mem-ers of 0-ina*a->s family ha* loyally carrie* out their sacre* *uty to guar* the ar+ of ;o*.

1srael+s people de ide to ser-e (od again

&$ Samuel 5:*73'
#or the ne@t *9 years, no important e ents happene* in .srael. .srael ha* no national lea*erB the army from !hilistia (calle* the !hilistines) rule* .srael. 'hey +ept the country poorB they too+ away any alua-le things for themsel es. 0fter the two *efeats in 1 Samuel A61<11, .srael>s men were too wea+ to oppose the !hilistines. 'he people in .srael were ser ing false gods. 'hey +ept small images of #aal (a male go*) an* *shtoreth (a female go*). 'hey praye* to these go*s for large families an* successful farms. .f they ha* more sons, .srael woul* ha e an army again. 'hen they coul* *efeat the !hilistines an* they woul* not still -e so poor. 'hat was why they wante* these things. 3ecause the people were so poor, they starte* to as+ about 1srael+s (od2 the real (od2 again. 'hey coul* not ser e ;o* at Shiloh stillB no-o*y consi*ere* that place still to -e holy. ;o* ha* left it (!salm D86E?<CA). So, the people went to Samuel. 'hey remem-ere* how ;o* ha* spo+en -y means of him in the past (1 Samuel 361?<21). 'hey as+e* him how they coul* ser e ;o*. Samuel tol* them that they must ser-e only the real (od ("euteronomy E6C<10). They must not keep their false gods> 'hey must trust (od alone to sa-e them from their enemies. 'he people in .srael followe* Samuel>s a* ice. 'hey organise* a great meeting at %iJpah. .t was a ery serious occasion. 'hey did not eat on that *ayB they %onfessed their e il *ee*s to ;o*. 'hey po!red o!t /ater to e@press their *esperate state in front of ;o* (see :amentations 261?). 'hey *epen*e* on (odB only he coul* help them now.

The ;hilistines atta k 1srael at ?i@pah

&$ Samuel 5:578'
,hen .srael>s people gathere* at %iJpah, the purpose of their meeting was prayer2 not war. 'hey especially nee*e* ;o*>s help -ecause the army from !hilistia (calle* the !hilistines) rule* .srael in a cruel manner. 'he people in .srael were ery poor an* they were una-le to oppose the !hilistines. 0t %iJpah, .srael>s people *eclare* that they woul* *epen* completely upon ;o*. 'hey confesse* their wrong *ee*s to him. 'hey truste* him alone to rescue them from their enemy. The people in 1srael were not e,pe ting to fight the ;hilistines and they had not prepared to do that> .n fact, they ha* e en chosen not to eat, so they felt wea+. #owe-er2 the ;hilistines saw their amp in ?i@pah2 and they prepared to atta k> Such a large camp was often e i*ence that an army was gathering for -attle. 'he !hilistines wante* to attac+ Iuic+ly, -efore any army was rea*y to oppose them. $owe er, .srael>s men ha* not gathere* to form an army. 'hey ha* met only to pray. 'hey felt ery afrai*. .t seeme* certain that the !hilistines woul* +ill ery many people. 1srael+s people had Aust agreed to trust (od ompletely> Now2 they had to do it> .t was clear that they coul* not sa e themsel es. )nly ;o* coul* sa e them. They urged Samuel to pray for them constantly *uring the -attle. Samuel too+ a ery young sheep an* he offere* it to ;o*. 0fter he ha* +ille* it, he -urnt the entire animal in the fire as a gift to ;o*. 'hat act was an expression of Israel1s desire to depend %ompletely on /hat God had provided (see ;enesis 22613<1A an* :e iticus 1610<13). .t was also an expression of prayer. 0s the smo+e from the animal rose towar*s hea en, so the prayers of ;o*>s people reache* ;o*.

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#ow (od used a storm to win a battle

&$ Samuel 5:$97$$'
"uring ancient -attles, e en the strongest sol*iers were ery afrai* of storms. 0 storm woul* ruin the -est plans for a -attle, an* it coul* ma+e e en the most powerful army wea+. "uring the storm, lightning woul* surprise the sol*iers. 'hen th!nder (the noise that follows lightning) woul* ma+e them afrai*. 'he rain woul* turn the har* groun* into m!dB an* no-o*y can mo e Iuic+ly in mu*. 0lso, it woul* -e diffi%!lt to see what the rest of the army was *oing. (o person can control a storm, so people ha-e often onsidered storms to be a spe ial a tion of (od (see !salm 2?63<? an* 9o- chapter 3D). )f course, not e ery storm is from ;o*. $owe er, it is e i*ence of ;o*>s greatness that he can control the storm (!salm 10A63B %ar+ A63E<A1). 'he storm in 1 Samuel D610 was ;o*>s wor+. (od used that storm to sa-e his people2 that is, the people from .srael. ,hen they gathere* to pray to him at %iJpah, the army from !hilistia trie* to attac+ them. 'he men from .srael were much too wea+ to *efen* themsel es. 'hey *i* not e en ha e a proper army an* they ha* not prepare* for a -attle. $owe er, they ha* *eci*e* that they woul* ser e the real ;o* as their only ;o*. 'hey were trusting him alone to sa e them from their enemies. (od did not disappoint them> ,hen the army from !hilistia approache* to -egin the fight, a storm -egan. 'he sol*iers from !hilistia felt great terror when they hear* the lou* thun*er. 'hey trie* to run away. 3ecause they were running away, they coul* not *efen* themsel es. 'he men from .srael chase* after them an* attac+e* them. So, .srael won the -attle. Feally, howe er, it was ;o* who won the -attle on .srael>s -ehalf.

=bout the name: EBENEKED

&$ Samuel 5:$*'
.srael>s men ha* Gust gaine* success in a -attle against the army of !hilistia. 'hey *i* not win that -attle -y their own efforts. They won be ause (od fought for them> $e sent a powerful storm, with the result that the enemy>s army ran away. 'he results of that one -attle were ery impressi e. #or more than 20 years, !hilistia>s powerful army ha* controlle* .srael. Now2 1srael was a free ountry> Samuel wante* .srael>s people always to remem-er what ;o* ha* *one for them. So, Samuel ma*e a monument. 0 monument is a large stone that people put in an important place, to remin* them of a past e ent. Samuel calle* that monument '-'.'/'R. 'hat means, <stone of help+. .ts purpose was to remin* .srael>s people that, in the past, ;o* ha* helpe* them. /specially, he helpe* them in their -attle against !hilistia>s army. 0lthough a monument remin*s people a-out the past, its message is really for people in the future> Samuel inten*e* that his monument shoul* remain in that place for many centuries. ,hene er people passe* it, they woul* remem-er its name E#E-EGEB. 'hey woul* +now that ;o* ha* rescue* his people in that place. .f they truste* ;o* now, he woul* help them too. So, the monument encourage* people to trust ;o*. .ts message for the future was that (od really does help his people> .t *oes not surprise us that many churches ha e also chosen the name E#E-EGEB. 'heir mem-ers wante* to e@press than+s to ;o* that he ha* helpe* them in the past. So, when they -uilt a church -uil*ing, they calle* it -y that name. 'hey too wante* to encourage people in the future to trust ;o*. 1n that pla e where (od had helped them2 he would help other people too>

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Samuel2 1srael+s Audge

&$ Samuel 5:$.7$5'
3ecause the army of !hilistia *i* not still enter .srael, .srael was now a free country. Samuel be ame its leader> $owe er, he *i* not rule the country as a +ing or a ruler *oes. $e *i* not ma+e laws or esta-lish a go ernment. $e *i* not try to ma+e himself rich or important. .nstea*, he le* the country as its Audge. /ach year, Samuel went from his home in Famah to a series of towns. .n each place, he ma*e himself a aila-le for any of the people to spea+ to him. $e listene* carefully to their trou-les. ,hen people *isagree* in a serious manner, he ma*e legal Gu*gements to *eci*e the matter. 0ll the important people in .srael respecte* his authority (1 Samuel 86A). 1n Samuel+s opinion2 this was part of his duties as a prophet (holy man). Samuel continue* to pray to ;o* for the people in .srael. 0lso, ;o* continue* to spea+ to his people -y means of Samuel. ,hen people nee*e* to inIuire of ;o*, they went to Samuel (1 Samuel ?6C). 'his was an an ient way to lead 1srael> 6oses ha* acte* as .srael>s Gu*ge (/@o*us 18613). So *i* each of the lea*ers of .srael in the 3oo+ of 9u*ges. )ne of those was Deborah. 'here is an account of her wor+ as a Gu*ge in 9u*ges A6A<D. Eli, who taught Samuel as a -oy, also acte* as .srael>s Gu*ge for A0 years (1 Samuel A618). 'his ancient system respecte* the fact that (od was 1srael+s true king. .t ga e him alone the right to ma+e laws an* to rule his people. Samuel was the last person who le* .srael as its Gu*ge. $e trie* to appoint his sons after him -ut they were not honest (1 Samuel 861<3). So when Samuel finishe* his wor+ as .srael>s Gu*ge, a +ing rule* .srael.

$ Samuel hapter 6
The reEuest for a king
&$ Samuel 6:$73'
%any of the prophets felt a sense of fear that they ha* waste* their li es. 'he prophets were .srael>s holy men. 0s holy men, they ha* gi en their li es completely to ;o*. 'hey *i* not want to waste e en one secon* of the timeB they chose to use their whole li es for ;o*. So the i*ea that their li es coul* ha e faile* to achie e ;o*>s purposes genuinely worrie* them. .t was the greatest *esire of the prophets that their nation woul* -e completely loyal to ;o*. 'hey wor+e* for their whole li es to achie e that. .t *isappointe* them *eeply to see how little they coul* achie e -y their own efforts. ;o* often ha* to remin* them that it was his work2 not theirs2 to bring people into a right relationship with him> 'heir wor+ was simply to ser e him in a loyal manner. #or e@ample, see %oses in (um-ers 11610<1D an* /liGah in 1 Kings 1?63<18. .t seems that Samuel ha* that pro-lem too. $e coul* not -ring his nation into a right relationship with ;o*B e-en his own family was not loyal to (od> 'he -eha iour of his two sons must ha e remin*e* Samuel of how /li>s two sons ha* -eha e* (1 Samuel 2612<1D). 'he important people in .srael urge* Samuel to appoint a king who woul* rule their nation. 'hat reIuest upset Samuel. 'hey wante* their nation to ha e a powerful ruler li+e all the other nations. Samuel -elie e* that .srael shoul* not -e li+e other nations. #e wanted the people in 1srael to respe t (od as their king> #or his whole life, he ha* wor+e* to achie e that. So Samuel as+e* ;o* what he shoul* *o a-out this important matter.

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(od+s rea tion to a foolish de ision

&$ Samuel 6:578'
&sually, ;o* allows people to ma+e their own *ecisions. .f their *ecision is foolish, ;o* may sen* someone to warn them a-out it. $owe er, he then allows them to ma+e their own choice. ,hen the lea*ers of .srael>s people as+e* Samuel to appoint a +ing, they ha* alrea*y ma*e a *efinite *ecision. They wanted a king2 whether their de ision was wise or not> 'hey *i* not care whether ;o* wante* .srael to ha e a +ing or not. 'hey were not e en willing to wait for the +ing whom ;o* woul* choose. )ther nations ha* +ings, so they wante* Samuel to choose a +ing for .srael at once. 'his place* Samuel in an e@tremely *ifficult situation. Only Samuel disagreed with the *ecision to appoint a +ing. 0ll the people an* all the other lea*ers wante* a +ing. $owe er, only Samuel had the authority in .srael to appoint a +ing whom e eryone woul* respect. .f anyone else trie* to *o it, the li+ely result woul* -e arguments an* war. Samuel recognise* that his authority to lea* .srael came from ;o*. So, Samuel asked (od how he shoul* *eal with this situation. ;o* replie* that .srael>s people ha* often not -een loyal to him. Since ;o* rescue* them from their har* li es as sla es in /gypt, they ha* freIuently chosen to ser e false go*s. 'heir attitu*e now was nothing new. .t upset Samuel to see this attitu*eB -ut (od had long been dealing with this attitude> .n the past they wante* to ser e false go*sB now they wante* to ser e a +ing. ;o* tol* Samuel to warn the people. 'hey nee*e* to un*erstan* how a powerful +ing woul* -eha e. 'hey nee*e* to +now how that +ing woul* use his authority. 'hey nee*e* to see that they woul* suffer much -ecause of their *ecision. $owe er, if their final *ecision was to appoint a +ing, (od would permit them to *o it.

#ow a powerful ruler beha-es

&$ Samuel 6:$97$6'
'he people in .srael wante* to ha e a powerful king who woul* *efeat all their enemies. 'hen their nation woul* ha e peace an* security an* they woul* all -ecome rich. 'hat was what they thought. $owe er, that is not reality. Samuel carefully e@plaine* to them what it means for a country to ha e a ery powerful ruler. 'hat ruler uses his authority for his own benefit. Such rulers are often %r!el men. $owe er, e en a ruler who is not cruel must still esta-lish a strong government. $e forces people to wor+ for him. 'hey may wor+ in his army or they may pro*uce foo* for him. 'hey may ma+e the eIuipment that his army nee*s. Samuel e@plaine* how -oth men an* women woul* ha e to wor+ for the +ing. 'he men must fight for himB the women must /or$ in his palace. 'he +ing woul* also *eman* the best land in the country. $e woul* not merely ta+e lan* for his own useB he woul* gi e it to his officials. .n a**ition, the +ing woul* *eman* the payment of taxes. Samuel *escri-e* a +ing who too+ a tenth (10L) of e erything. 'he people in .srael wante* their +ing to gi e them li-erty an* wealth. .n reality, the +ing woul* ta+e their wealth an* he woul* or*er them to ser e him, li+e sla es. ;o* ha* free* .srael from many enemies in the past, -ut he woul* e@pect people to o-ey their +ing. 'hey ha* a *uty in front of ;o* to -e loyal to their ruler (/cclesiastes 862B Fomans 1361<D). &ntil that time, .srael ha* ne er appointe* any person to -e its +ing. .srael was *ifferent from all other nations -ecause ;o* was its +ing (1 Samuel 86D). Samuel ha* taught the people to gi e their li es to ;o* alone, an* he (;o*) woul* sa e them from their enemies (1 Samuel D63). $owe er, the people in .srael were not willing to follow Samuel>s a* ice.

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!hen people refuse good ad-i e

&$ Samuel 6:$87**'
!eople are acting in a ery foolish manner when they refuse to follow goo* a* ice. 'he reason, as in this passage, is often that those people ha-e already made their de ision. 'hey care more a-out their own opinion than a-out what is the sensi-le thing to *o. 'hey follow their feelings an* they will not e en thin+ a-out anyone else>s a* ice. 'hey -eha e as if they alrea*y +now the right answer to e erything. .n this particular passage, the people>s plan was to appoint a king to rule 1srael> 'hey ha* con ince* themsel es that it was an e@cellent i*ea. 'hey spo+e only a-out the benefits of their plan. 'he +ing woul* lea* their army. $e woul* encourage the sol*iers to fight well an* he woul* -ring success in -attle. $owe er, they were not thin+ing a-out the proble$s that their plan woul* -ring. Samuel ha* tol* them a-out those pro-lems, as any wise a* iser must *o (1 Samuel 8611<18). 0 powerful +ing woul* -eha e in a powerful manner. $e woul* force the people to wor+ for him an* he woul* *eman* the payment of ta@es. Sensi-le people thin+ ery carefully a-out any pro-lems that their plans may -ring (:u+e 1A628< 32). ,ise people learn from the wor*s of people who may *isagree with them (!ro er-s ?68<?). Only fools refuse to listen to ad-i e> 0* isers often ha e to *eal with people who will not follow their a* ice. 'hat is a *ifficult situation for any a* iser. $e must allow those people to *o something that he +nows to -e foolish an* wrong. $ere, (od ga-e a lear instru tion to Samuel. $e shoul* appoint a +ing to rule .srael, as the people wante*. So Samuel sent the people home. $e ha* not yet appointe* the +ing. $e first nee*e* to fin* out whom ;o* wante* him to appoint as .srael>s first +ing.

$ Samuel hapter 8
Saul2 1srael+s first king
&$ Samuel 8:$7*'
,hen the people in .srael *eci*e* to appoint a +ing, they were not Gust trying to please themsel es. 'hey were not trying to impress themsel es or anyone else, for e@ample -y means of the wealth of their +ing. 'hey ma*e their *ecision -ecause their ountry was in a -ery desperate situation> 'hey nee*e* someone who coul* lea* their armies against two ery powerful enemies. )n the west si*e, the army of !hilistia (calle* the ;hilistines) ha* -ecome powerful again. #or many years while Samuel le* .srael, the !hilistines ha* -een wea+ (1 Samuel D613<1A). (ow, howe er, that army ha* -egun to ha e power o er .srael again. 'hey woul* not allow the men in .srael to wor+ with metal. 'he result was that .srael>s men ha* no swor*s (1 Samuel 1361?<22). )n the east si*e, the army of 0mmon (calle* the =mmonites) were approaching .srael (1 Samuel 1161). 'hey were a ery cruel enemy (1 Samuel 1162). .srael>s men ha* realise* that, soon, they must fight the 0mmonites. 'hat cause* .srael>s people to -e ery afrai* (1 Samuel 12612). .srael>s *ecision to appoint a +ing was -ecause of la k of trust in (od> .t was a wrong *ecision, -ut ;o* still care* a-out his people, .srael. $e *eci*e* that he woul* allow them to ha e a +ing in or*er to res ue them from their enemies (1 Samuel ?61C). 'hat +ing, Saul, was not the perfect +ing that ;o* ha* promise* to .srael (1 Samuel 2610). Saul came from the tri-e (group of families) of 3enGamin < not the tri-e of 9u*ah, from which .srael>s +ing must come (;enesis A?610B $e-rews D61A).

3&2

$owe er, Saul *i* ha e the Iualities that .srael>s people wante* for their +ing. Saul was impressi-e2 tall and strong. $e was not a ery young manB his son 9onathan was alrea*y an a*ult (1 Samuel 1362). $owe er, he was younger than the ol* men who le* .srael until then (1 Samuel 86A).

Saul+s donkeys
&$ Samuel 8:.70'
Saul was not trying to -ecome .srael>s +ing. .n fact, pro-a-ly he ha* ne er e en thought a-out the matter. Saul was Gust carrying out his *uties on his father>s farm. 'hen, an e,traordinary series of e-ents happene*, which le* him to Samuel. Saul>s father, Kish, owne* se eral animals. 'hey inclu*e* some *on+eys (animals li+e a small horse). &sually, a tame *on+ey is a ery loyal animal, as .saiah 163 says. 0 tame *on+ey can fin* its own way -ac+ to its master>s home. $owe er, on one particular *ay, Kish+s donkeys did not return home. !erhaps a wil* animal ha* scare* themB perhaps thie es ha* ta+en them. Kish was a ery ol* man, -ut his son Saul coul* try to fin* them. Kish woul* ha e mar+e* his animals so that other people coul* recognise them. Saul was strong an* tall enough to frighten the thie es, if he foun* any thie es. Saul realise* that he might ha e to wal+ through the entire region. $e an* his ser ant pac+e* enough foo* to last for two or three *ays (compare 1 Samuel ?6D an* 1 Samuel ?620). ,here er they went, they woul* ha e as+e* a-out the *on+eys. Someone may ha e seen the animalsB if so, that person coul* *irect them. $owe er, the sear h was unsu essful2 so they ha* to wal+ a long way. .n fact, ;o* was lea*ing the two men, -ut they were unaware of that fact. ,hen they reache* Muph, Saul wante* to return home. $is ser ant replie* that, first2 they should inEuire of (od> 'he ser ant was right6 ;o* *i* ha e a message for Saul. 3ut it was a-out something much more important than the *on+eys.

!hy Saul went to see Samuel

&$ Samuel 8:37$9'
Saul an* his ser ant were searching for his father>s missing *on+eys (animals li+e small horses). 0fter 3 *ays, they arri e* in the region calle* Muph, where Samuel li e* in the town calle* Famah (1 Samuel D61DB 1 Samuel ?62E). 0ctually, (od was sending Saul to Samuel2 but Saul did not know it (1 Samuel ?61C). / en when Saul was approaching Famah, he was not thin+ing a-out Samuel. .nstea*, Saul was thin+ing a-out his father, an* he ha* *eci*e* to return home. Then Saul+s ser-ant proposed that they should first go to see <the man of (od+> 'hat phrase means a holy man. 0 holy man coul* pray to ;o* so that they coul* fin* the *on+eys. $e might also recei e a message from ;o* to tell them where they shoul* go. 'hey also calle* him =the seer>. .n other wor*s, someone /ho sees things that people %annot !s!ally see. $e sees those things -ecause ;o* shows them to him. Saul thought that he shoul* gi e something to the holy man. $e ha* ery simple i*eas a-out religionB he pro-a-ly thought that he was paying for the prayer> $e *i* not thin+ a-out his *uties to ;o* or a-out the proper way to pray. $e Gust wante* to ma+e a payment which the holy man woul* accept. 'he ser ant ha* a small coin. .t was less than the amount that people ha* to pay in or*er to ma+e an a@e sharp (1 Samuel 13621). $owe er, it was enough to con ince Saul that he shoul* isit the holy man in Famah.

3&3

'hat holy man was Samuel < an* alrea*y, Samuel +new that Saul was coming (1 Samuel ?61E).

Saul meets Samuel for the first time

&$ Samuel 8:$$7$/'
Saul an* his ser ant only inten*e* to isit the town calle* Famah -riefly. 'heir plan was to go to the house of Samuel, Famah>s holy man. 'hey woul* pay him to pray a-out the missing *on+eys (animals li+e small horses). 'hen they woul* lea e, either to fin* the *on+eys or to return home. $owe er, they soon *isco ere* that they ha* gone to Famah on a spe ial and important o asion. Samuel was arranging a special meal for the town>s principal citiJens, in or*er to gi e honour to a -ery important guest. (o-o*y +new who that guest was. $owe er, Samuel ha* recently agree* to appoint .srael>s first king (1 Samuel chapter 8). Saul first met Samuel at the entrance to the town. Samuel was going onto the hill a-o e the town in or*er to offer a sacrifice. 0 sacrifice was an animal that someone offere* to ;o*. )n this occasion, the sacrifice was a large animal, perhaps a -ull, that woul* pro i*e the meat for Samuel>s guests. ,e can see how much Samuel truste* ;o*. ;o* ha* tol* Samuel that he (;o*) woul* sen* .srael>s future +ing to him (1 Samuel ?61C). Samuel did not try to find a suitable personJ he trusted (od to send that person> Samuel *i* not e en as+ ;o* who that person woul* -eB he waite* for ;o* to tell him. .n the meantime, Samuel ma*e all the preparations that were necessary to entertain a +ing. Saul2 on the other hand2 was Aust trying to find some donkeys> $e *i* not +now the reason why ;o* ha* -rought him to Famah. .n fact, he *i* not e en thin+ that ;o* ha* -rought him there. Soon howe er, the purpose of these strange e ents woul* -ecome clear, e en to Saul.

!hy (od sent Saul to Samuel

&$ Samuel 8:$07$5'
$ere, at last, we ha e the e@planation of Saul>s strange Gourney to loo+ for his missing animals. (od was sending Saul to Samuel2 so that Samuel ould appoint him to be 1srael+s first king> .t woul* -e Saul>s tas+ to free his people from the ;hilistines (the army of !hilistia). ,hen Samuel -ecame .srael>s Gu*ge (lea*er), the !hilistines ha* suffere* a se ere *efeat (1 Samuel D610<12). 'his stoppe* many of their acti ities against .srael (1 Samuel D613). $owe er, after many years, their army ha* -ecome powerful again. .n particular, they were not allowing .srael>s wor+men to wor+ with metal (1 Samuel 1361?<21). 'his ha* -ecome a ery serious matterB .srael>s sol*iers *i* not e en ha e swor*s (1 Samuel 13622). 1srael+s people were desperate> 0nother army, from 0mmon, was preparing to attac+ .srael (1 Samuel 12612). 'hat was why .srael>s lea*ers ha* urge* Samuel to appoint a +ing. 'hey wante* to ha e a powerful ruler who woul* lea* their sol*iers in their -attles (1 Samuel 8620). ;o* care* a-out his people in .srael. $e *eci*e* to act in or*er to sa e them from their enemies. #e allowed them to ha-e a kingJ he hose Saul for this purpose> Since he was a -oy, Samuel ha* hear* the wor* of ;o* (1 Samuel 36A). $e was familiar with the way that ;o* spo+e to him (1 Samuel 3621). .n 1 Samuel ?61E<1D, ;o* spo+e twice to Samuel. #irst, ;o* tol* Samuel that he was sen*ing a man from BenAamin to him. 'hat man woul* -e the +ing. 'hen, ;o* tol* Samuel that Saul was that man. Saul *i* not e@pect any of these things. .t was Samuel>s *uty not merely to appoint Saul, -ut also to tea%h him how he must act as .srael>s +ing.

3&$

Samuel+s first on-ersation with Saul

&$ Samuel 8:$67*$'
0t the entrance to the town, Saul approache* an ol* man to as+ for *irections to Samuel>s house. Saul *i* not realise that he was spea+ing to Samuel himself. Samuel, on the other han*, +new whom he was spea+ing to. 'his man, Saul, woul* soon -e the +ing of .srael. ;o* ha* chosen Saul to rule .srael. So Samuel was areful to gi-e Saul the honour that the king deser-ed> Samuel tol* Saul to go with him to the hill a-o e the town. 'here, Samuel woul* offer a sacrifice (an animal) as a gift to ;o*. 0fterwar*s, there woul* -e a special meal, an* Saul would be the prin ipal guest> Samuel ha* many things to e@plain to Saul -efore Saul left on the ne@t *ay. 'heir con ersation showe* clearly that (od really had spoken to Samuel a-out this matter. #irstly, Samuel e@plaine* that someone else ha* foun* Saul>s missing animals. $e coul* only +now a-out the animals -y the power of ;o*B Saul ha* not yet mentione* them. $owe er, those animals were an unimportant matter. 'he real reason why ;o* -rought Saul to Samuel was to ma+e Saul +ing. / eryone in .srael *esire* a +ing. They all were ready to support Saul and to gi-e honour to his family> Saul proteste* a-out this statement. 3ecause of the war in 9u*ges chapter 20, 3enGamin was .srael>s smallest tri-e (group of families). Saul *i* not e en consi*er his own family to -e important in 3enGamin>s tri-e. $owe er, e en Saul>s protest pro e* that (od had spoken to Samuel. ;o* ha* clearly tol* Samuel that the +ing woul* -e from the tri-e of BenAamin (1 Samuel ?61C).

Saul re ei-es great honour

&$ Samuel 8:**7*/'
Samuel *i* not e@plain to anyone that Saul woul* -ecome .srael>s +ing. 'he matter woul* not -ecome pu-lic until ;o* himself showe* it in 1 Samuel 10620<21. / en Saul himself *i* not +now until Samuel appointe* him in the pri ate ceremony in 1 Samuel 1061. #owe-er2 Samuel insisted that e-eryone in his town2 Damah2 must show the greatest honour to Saul> 'hat was the purpose of the special meal in 1 Samuel ?622<2A. 'he other guests at that meal were the prin ipal iti@ens of Famah. .srael then ha* no proper go ernment, so it ha* no capital city. $owe er, -ecause e eryone recognise* Samuel as .srael>s Gu*ge (lea*er), Famah ha* -ecome a -ery important town (1 Samuel D61DB 1 Samuel 86A). Saul2 of ourse2 was the most important guest at the meal> 'hat woul* ha e seeme* e@traor*inary to Famah>s principal citiJens, -ecause none of them +new him. / en Saul>s ser ant sat at the hea* of the ta-le. 'hat showe* that even the servant ha* a greater ran+ than Famah>s principal citiJens. 'he meal itself was a sacrificeB in other wor*s, an animal that Samuel ha* offere* to ;o*. .t was the +in* calle* a fellowship offering, in other wor*s, a sa rifi e to e,press friendship> .t showe* the frien*ly relations -etween .srael>s people, its priests an* ;o*. $ere, it e@presse* in particular frien*ship -etween Samuel, Saul, Famah>s principal citiJens, an* ;o*. 0t such a sacrifice, the priest who offere* the sacrifice recei e* the right shoul*er of the animal (in other wor*s, its right front leg). Saul, as the most important guest, woul* ha e recei e* the left shoul*er. .t was an e,traordinary honour for this farm wor+er, who, Gust a few minutes earlier, was searching for his missing animals.

3&%

Saul stays with Samuel

&$ Samuel 8:*07*5'
0fter the meal, Saul remaine* with Samuel. 'hey returne* together to Samuel>s house. 'here, Samuel continue* to tal+ with Saul. ,e *o not +now the su-Gect. $owe er, it seems clear that Samuel was preparing Saul for his future wor+. 'he houses in .srael ha* flat roofs. !eople often went onto the roof to tal+, especially in the e ening after they ha* finishe* their wor+. 'he roof of a house also pro i*e* a cool an* pleasant place to sleep. 'hat night, Saul an* his ser ant were Samuel>s guests. ,hen morning came, howe er, Samuel *i* not *elay Saul further. 'here were important things that nee*e* to happen that *ay. 'he e ents of that *ay woul* esta-lish the relationship that Saul, as .srael>s +ing, nee*e* to ha e with ;o*. ,e are sure that Samuel woul* ha e preferre* to spen* much more time with Saul. Saul needed to learn how he must a t as 1srael+s leader and king> Samuel ha* le* .srael for many years an* he ha* a close relationship with ;o*. 'here were ery many important lessons that Samuel coul* teach Saul, -oth from his +nowle*ge an* from his e@periences. #owe-er2 Saul+s relationship with (od was more important than any lesson that Samuel ould tea h him> )nly (od coul* esta-lish such a relationship with Saul. &nli+e Samuel, Saul was not a holy man who hear* the wor* of ;o*. $owe er, Saul still nee*e* to +now for himself that ;o* ha* appointe* him. So now ;o* himself woul* wor+ in Saul>s life in an e@traor*inary way.

$ Samuel hapter $9
The anointing of Saul
&$ Samuel $9:$'
Samuel poure* oil on Saul>s hea*. 'his was the sacre* ceremony calle* the anointing. .ts effect was to ma+e Saul +ing. 'he oil in the ceremony ha* a special meaning. .t showe* that (od+s #oly Spirit was oming upon Saul> 'he $oly Spirit came in or*er to separate Saul for his special tas+. So really, as Samuel e@plaine*, the anointing ame from (od an* not merely from Samuel. Samuel poure* the oil, -ut the $oly Spirit comes from ;o*. Saul nee*e* the anointing of the $oly Spirit in or*er to rule as .srael>s +ing. 'he +ings of other nations may rule -y their own power, -ut .srael was *ifferent. 1srael is a holy nation> ;o* has esta-lishe* his co enant (relationship) with .srael>s people an* they -elong to him. 'hey are ;o*>s inheritance, in other wor*s, (od+s permanent possession> Saul coul* only rule .srael -ecause ;o* permitte* it. Saul woul* rule on ;o*>s -ehalf. )ther +ings may ha e a-solute authority o er their nation, -ut Saul had to be (od+s ser-ant> ,hate er Saul may *o, .srael woul* still -elong to ;o*, an* not to Saul. 'here was a series of e ents in the process to appoint Saul +ing. 'he anointing was the most important of all those e ents. Saul+s anointing was pri-ate: only Samuel an* Saul were present. $owe er, we can see how much this e ent affecte* e eryone in .srael -y "a i*>s wor*s in 1 Samuel 2A6C, 1 Samuel 2C6?<11 an* 1 Samuel 2C623. "a i* spo+e many years afterwar*s. 0t that time, Saul ha* -ecome ery wic+e* an* he was trying to +ill "a i*. $owe er, "a i* refuse* to oppose Saul in any way whate er. "a i*>s reason was simply that Saul had re ei-ed this anointing>

3&&

Three e-ents to pro-e that (od had hosen Saul

&$ Samuel $9:*7/'
Samuel ha* arrange* for Saul to lea e Damah at *awn. Saul nee*e* to lea e early. $e woul* ha e to wal+ more than 20 miles (30 +ilometres) to return home to (ibeah. Samuel e@plaine* the route carefully. ;o* ha* shown him three things that woul* happen to Saul at particular places on that route. Those three e-ents would pro-e to Saul that Samuel really had spoken by the power of (od> So, Saul woul* +now that ;o* really ha* chosen him to -e .srael>s +ing. #irstly, Saul woul* pass the gra e of Fachel. You can rea* a-out Fachel, an* how she *ie*, in ;enesis 3E61C<20. There2 Saul would meet two men2 who woul* recognise him. 'hey woul* tell him that someone ha* alrea*y foun* his father>s missing animals. 'hat information woul* pro e that Samuel ha* spo+en a correct message from ;o* in 1 Samuel ?620. !ro-a-ly, Saul>s father was as+ing e eryone who passe* through ;i-eah to loo+ for Saul. Saul was easy to recognise (1 Samuel 10623). So it woul* not surprise Saul to recei e this message. #owe-er2 it would help him to know that (od was a ti-e in his life> Secon*ly, Saul woul* meet three men who were going to the an ient holy pla e at Bethel (see ;enesis 28618<22). 'hey were ta+ing three goats, which they woul* offer as sacrifices (gifts to ;o*). 'hey pro-a-ly inten*e* to offer the -rea* an* wine with their sacrifices. #owe-er2 they would gi-e two of their three loa-es to Saul> 3ecause the men inten*e* to use those loa es for a sacre* purpose, those loa es were holy. 3ecause Saul was not a priest, he woul* usually ref!se such a gift. $owe er, Samuel tol* him that he shoul* a%%ept it. 0s .srael>s +ing, Saul would be arrying out a sa red task> 'he thir* e ent woul* happen near Saul>s home at ;i-eah. ,e will stu*y it in our ne@t section.

!hat would happen to Saul at (ibeah

&$ Samuel $9:0'
0t the en* of the *ay, as Saul reache* his own town, ;i-eah, he woul* see an e@traor*inary e ent. = group of prophets (holy men) woul* meet him as they came *own from the hill a-o e the town. !ro-a-ly, they were offering a sacrifice (a gift to ;o*B usually an animal) on the hill. 0s they came *own from the hill, they would be praising (od in a -ery Aoyful manner> 'hey woul* play many *ifferent +in*s of musical instruments. !erhaps they woul* sing an* *ance. ;o*>s $oly Spirit woul* -e upon them, so that they woul* prophesy. .n other wor*s, they woul* spea+ or sing -y the power of the $oly Spirit. 'heir wor*s woul* not come from their own min*sB ;o*>s Spirit woul* gi e those wor*s to them. .t seems strange that such a thing woul* happen in ;i-eah. ;i-eah was not somewhere that people consi*ere* a holy place. .t was not a town where people usually gathere* to offer sacrifices. !ro-a-ly, (od had guided that group of prophets there on that o asion for a spe ial purpose> !erhaps we can fin* a possi-le e@planation of that purpose in Samuel>s wor*s to Saul. $ere, we *isco er for the first time that !hilistia>s army ha* set up a small camp in ;i-eah. Saul>s own town was un*er the control of a foreign army. Samuel calls the town -y an unusual name6 <(ibeah of (od+. So ;i-eah *i* not -elong to !hilistia or to any other nation. :i+e the rest of .srael, it really belonged to (od> So perhaps the prophets ha* gathere* there to claim that town -ac+ for ;o*. 'hey *i* not, of course, +now that .srael>s future +ing -elonge* to that town. 'hey woul* not +now that King Saul himself woul* prophesy with them. 'hat fact woul* e en seem e@traor*inary to Saul himself.

3&'

Saul would prophesy at (ibeah

&$ Samuel $9:3'
Samuel continue* to e@plain what woul* happen to Saul at ;i-eah. &ntil now, Saul only +new a-out ;o* from the e@periences of other people. $owe er, now (od would gi-e to Saul a personal e,perien e> Saul woul* +now the power of ;o* in his own life. 'his is what woul* happen. Saul woul* meet a group of prophets (holy men). ;o*>s $oly Spirit woul* -e upon them, so that they were prophesying. Then2 the Spirit of (od would ome upon Saul too2 and he would prophesy> 'his woul* -e a great hange in Saul>s life. .t seems that, until that time, Saul *i* not care much a-out religion. .t woul* astonish Saul>s frien*s an* family to see that e en Saul was prophesying (1 Samuel 10611). 0lthough Saul *i* not continue to prophesy, this e ent was necessary to prepare him for his future wor+. .n /nglish, the wor* .prophesy1 usually means .to spea$ abo!t f!t!re events1. .n the 3i-le howe er, the wor* often seems to ha e a simpler meaning. .t means .to de%lare /ords that %ome from God1s Holy pirit13 'hose wor*s may -e a-out future e ents. $owe er, often they are wor*s to praise ;o* an* to *eclare his greatness. Such wor*s may e@press how ;o* is wor+ing in the worl* generally or in a particular situation. .t seems that Saul woul* -e *oing that here. #e would de lare words to praise (od> 'hose wor*s woul* not come from Saul>s own min*. 'hey were wor*s that the $oly Spirit woul* place into Saul>s own spirit.

(od+s instru tions to Saul

&$ Samuel $9:576'
Samuel ha* gi en Saul three signs, in other wor*s, pieces of e i*ence to show that ;o* was wor+ing in his life. Saul woul* see how, *uring that same *ay, ;o* woul* -ring a-out the three e ents in 1 Samuel 1062<C. 'hey were the e i*ence that (od was with Saul> .t was not ;o*>s *esire that Saul shoul* rule .srael in his own strength. Saul>s successes shoul* not -e the result of his own effort. .nstea*, at all times, Saul shoul* *epen* on ;o*. 'he +ing of .srael ha* to -e the ser ant of ;o*, -ecause ;o* was .srael>s real +ing. Samuel tol* Saul to <do whate-er your hand finds to do+. .n other wor*s, .do /hatever yo! have the opport!nity to do1. &nli+e Samuel, Saul woul* not hear ;o*>s oice, -ut still, ;o* woul* -e gui*ing him. ;o* woul* show Saul what he nee*e* to *o. 'hen Saul woul* act in a powerful manner an* ;o* woul* gi e him success (see 1 Samuel 1161<11). 'hen Samuel e@plaine* to Saul that (od would test him &Saul' at (ilgal. 'his refers to the inci*ent in 1 Samuel 136A<1A. .t pro-a-ly happene* se eral months later. !hilistia>s army woul* prepare to attac+ Saul an* .srael>s army. Saul woul* remain at ;ilgal for D *ays. "uring those D *ays, most of .srael>s sol*iers woul* -e too afrai* to stay with Saul. The test was whether Saul would ontinue to trust (od during those 5 days> Saul woul* ha e to wait until the en* of that perio*. 'hen Samuel woul* come to offer sacrifices (gifts to ;o*) an* to tell Saul what he shoul* *o.

3&8

(od works in Saul+s life

&$ Samuel $9:87$*'
'he three e ents that Samuel *escri-e* in 1 Samuel 1062<D all happene* that same *ay. 3y means of those e ents, ;o* showe* Saul that he (;o*) ha* spo+en -y Samuel. So it be ame lear to Saul that (od would appoint him to be the king of 1srael> 'his last e ent was the most important one. Saul had an e,perien e of the power of (od+s Spirit in his own life> Saul spo+e wor*s that came from the $oly Spirit, li+e one of the prophets (holy men). $e Goine* them to praise ;o*. 'his was an astonishing %hange in Saul>s life. 'his happene* at ;i-eah, which was Saul+s own town. So people who +new Saul, his family an* frien*s, saw it. 'hey +new that, pro-a-ly, Saul ha* care* ery little a-out religion or a-out ;o* -efore then. 'hey *i* not e@pect that Saul woul* e er ha e an e@perience of ;o* in his own life. 'hey certainly *i* not e@pect him to act li+e a holy man. 'hey e@presse* their surprise in a Iuestion6 .Is a!l also among the prophets01 'hey meant that they would ne-er e,pe t su h a thing to happen> :ong afterwar*s, people continue* to as+ that Iuestion whene er they saw any unusual e ent. 4ertainly, ;o* ha* wor+e* in a way that no-o*y in ;i-eah e@pecte*. $owe er, one man in ;i-eah refuse* to e@press surprise. $e as+e* the people from /hat family prophets %ame. 'hey all +new that .srael>s prophets *i* not come from any particular family. (od alone appointe* a person to -e a prophet. Be ause (od an work in the li-es of any of his people2 he ould work in Saul+s life too>

Saul in his own town

&$ Samuel $9:$.7$3'
,hen Saul met the prophets (holy men). ;o*>s $oly Spirit came upon him too. $e -egan to prophesy (to spea+ wor*s from ;o*) li+e them. Saul *i* not remain with the prophets an* he *i* not continue to prophesy. $owe er, he *i* not return home yet. 0lthough he ha* wal+e* more than 20 miles (30 +ilometres) that *ay, he clim-e* up the hill a-o e ;i-eah. $e went up to the altar, in other wor*s, the place where people offere* their gifts to ;o* (1 Samuel 10613). 'he prophets ha* -een coming *own from that place when they met him (1 Samuel 106E). 'here was only one reason why Saul woul* want to go there. #e went to pray> Saul was not a holy man, -ut ;o* ha* gi en him a ery sacre* tas+6 to -e .srael>s +ing. / en Saul consi*ere* that he shoul* pray a-out such an important tas+. ,hen Saul finally returne* home, his uncle spo+e to him. .t was alrea*y clear to e eryone at Famah that something important had happened to Saul (1 Samuel 10611). 'hey were all *iscussing what coul* ha e happene* to him. Saul tol* his uncle that he went to see Samuel a-out his father>s missing animals. Saul e en sai* that Samuel ha* recei e* a message from ;o* for him < -ut only a-out the animals. ,e *o not +now whether this answer satisfie* Saul>s uncle or not. $owe er, Saul woul* say nothing more. Samuel ha* appointe* Saul to -e .srael>s +ing in se ret (1 Samuel ?62D to 1061). Saul kept the matter se ret until ;o* showe* it to the whole nation in 1 Samuel 1061D<2A.

The meeting to introdu e 1srael+s king

&$ Samuel $9:$57$8'
Samuel or*ere* e eryone in .srael to gather at ?i@pah. .t was the same place where, se eral years earlier, Samuel ha* -ecome .srael>s lea*er an* Gu*ge (1 Samuel D6E<C). (ow .srael>s people wante* a +ing (1 Samuel chapter 8) an* Samuel was rea*y to intro*uce that +ing to them.

3&(

'he message from ;o* that Samuel *eclare* on that occasion was -ery se-ere. ;o* remin*e* the people a-out the history of their nation. .t was ;o* who sa e* them from their har* li es as sla es in /gypt. ;o* ha* rescue* them from e ery enemy that ha* fought against them. .n e ery trou-le, ;o* was rea*y to help them. $owe er, they had not been loyal to (od> 0gain, powerful enemies were rea*y to attac+ .srael, an* its people were afrai* (1 Samuel 12612). $owe er, they *i* not want to trust ;o*, as Samuel ha* always urge* them to *o (1 Samuel D63). .nstea*, they wanted to ha-e a powerful king who woul* lea* their sol*iers into -attle (1 Samuel 8620). .n 1 Samuel 1261D, Samuel says that their desire for a king was e-il> .t was wrong an* e il to want to ser e a +ing instea* of ;o*. .t is wrong when people choose to trust another person an* not to trust ;o*. .t is e il if we *eci*e not to allow ;o* to rule our li es completely. (od had hosen to gi-e the people what they wanted> 'hey woul* ha e a +ing, although that +ing woul* ma+e them li+e sla es (1 Samuel 8610<18). !erhaps the people e@pecte* that, after his speech, Samuel woul* appoint a powerful man to -e the +ing. Samuel *i* not *o that. .nstea*, he or*ere* all the people to arrange themsel es into family groups. 'hen (od himself would show them the man whom he had hosen to be their king>

The pro ess that sele ted Saul

&$ Samuel $9:*97*$'
Samuel ha* alrea*y appointe* Saul to -e .srael>s +ing (1 Samuel 1061). $owe er, that ha* happene* in pri ate, an* no-o*y else +new a-out it yet. So the purpose of the process in 1 Samuel 10620<21 was not in fact to select the +ing. .t was to show publi ly the king whom (od had hosen. !ro-a-ly Samuel *i* this by lot. .n other wor*s, it seeme* to -e -y chance. Feally, howe er, this was not a matter of chanceB Samuel was allowing (od to make the de ision (!ro er-s 1C633). 'his was an ancient way to ma+e *ecisions in .srael ((um-ers 2C6EE<EC). !eople as+e* ;o* to ma+e the *ecision, an* they truste* him to *o that (0cts 162A<2C). .t was clear that no person ha* ma*e the *ecision. 'his was a sa red matter. Samuel -rought each family group forwar*, in front of ;o*. $e then allowe* ;o* to *eci*e -etween them. 'he process -egan with the largest family groups, that is, .srael>s $* tribes. ;o* chose the tri-e of #en5amin. 'hen the process continue* with the smaller family groups in that tri-e, which were calle* lans. ;o* chose the clan of 6atri. 'hen it was necessary to choose from the families in that clan, an* then the men from that family. 'he name that the lot selecte* was Saul2 the son of Kish. (o person ha* any part in Saul>s selection. 0lthough Samuel organise* the lots, he *i* not ma+e the *ecision. $e wante* it to -e clear to e eryone that God ha* chosen Saul to -e .srael>s +ing.

Saul hides
&$ Samuel $9:**7*/'
Samuel ha* persua*e* the people in .srael that they must not select their own +ing. .f they trie* to *o that, the nation woul* not remain unite*. "ifferent groups woul* appoint *ifferent lea*ers to -e +ing, an* they woul* all fight against each other. 'hat woul* -e a terri-le situation. .srael woul* not -e strong enough to oppose any of its enemies. .nstea*, the people had to a ept the king that (od had hosen for their nation. 1 Samuel 10620<21 *escri-es the slow, careful process -y which ;o* showe* his *ecision. ,e are sure that many men there felt a strong sense of am-ition on such an occasion. 'hey wante* the wealth, power an* honour that the +ing woul* recei e. 'hey were sure that they coul* rule .srael well.

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Saul *i* not share their feelings. $e alone +new what woul* -e the result of the process to select the +ing. #e knew that (od had hosen him> So he was afraid> .nstea* of am-ition, Saul felt a sense of responsi-ility. .nstea* of hope, he felt a sense of fear. So, he went an* he hi* himself. .t was har*ly an honoura-le way for Saul to -egin his rule. ,hen Samuel *eclare* Saul>s name, no-o*y coul* fin* Saul. 'hen Samuel ha* to inIuire of ;o*, in or*er to fin* out where Saul was. 0nother pause followe* while people searche* for him. 'here was pro-a-ly much confusion until Saul stood up among the people. 'hen people saw how tall he was. 'hat imme*iately impresse* them6 a!l loo$ed li$e a $ing3 'hat Iuality mattere* to themB they wante* a +ing whom the sol*iers woul* follow into -attle (1 Samuel 8620). So the people accepte* Saul as their +ing.

Saul begins his rule

&$ Samuel $9:*07*5'
'he +ings of other nations often ha* a-solute authority o er their own countries. 'hey ma*e the lawB other people ha* to o-ey it. $owe er, .srael>s +ing was not li+e them. The king of 1srael was the ser%ant of (od> ;o* ha* ma*e r!les that .srael>s $ing ha* to o-ey ("euteronomy 1D61C<1D). .n fact, the first *uty of .srael>s +ing was to stu*y an* to o-ey the la/ of God ("euteronomy 1D618< 20). Samuel ma*e a re%ord of these matters. $e pro-a-ly recor*e* -oth the +ing>s *uties, an* the *uties of the people to their +ing. Samuel place* his recor* =in front of ;o*> < perhaps in the sacre* tent calle* the ta-ernacle. 'hen something happene* that may surprise us. / eryone, inclu*ing Saul, Gust went home. Saul *i* not organise a go ernment or an army. .nstea*, he simply returned to his Aob as a wor+er on his father>s farm (1 Samuel 116E). .t seeme* as if nothing whate er ha* happene*. .t *oes not surprise us that some people e,pressed publi ly their doubts about Saul. 'hey coul* see no reason to imagine that Saul coul* e er -e a successful +ing or military lea*er. !ro-a-ly they wante* to appoint someone else as +ing. Saul *i* not try to argue against these people. .t was not yet the right time for him to act. .n fact, (od was doing something powerful in Saul+s life2 although people did not see it yet> 0 group of -ra e men ha* Goine* Saul in ;i-eah. !ro-a-ly, se eral of them alrea*y li e* there. 'hey inclu*e* Saul>s son 9onathan, an* Saul>s cousin 0-ner, who -ecame the comman*er of Saul>s army (1 Samuel 1A6E0). 'ogether, they coul* ma+e plans an* they coul* prepare for war. 0t the right time, Saul woul* -e rea*y to act in a ery powerful manner.

$ Samuel hapter $$
Nahash atta ks %abesh (ilead
&$ Samuel $$:$7.'
%abesh was a town in Gilead, which was on the east si*e of the ri er 9or*an. You can rea* a-out the terri-le inci*ent that left that town empty in 9u*ges 2168<1A. 0fter that inci*ent, other people mo e* into 9a-esh. 'hey pro-a-ly also came from the small part of .srael that was on the east si*e of the ri er 9or*an. (ear them, there was a strong nation calle* *mmon. .ts +ing was Nahash. (ahash le* a powerful army, an* the people in .srael were afrai* of him (1 Samuel 12612). Nahash brought his army to %abesh2 and his soldiers surrounded it> 'hey coul* not enter the town itself, -ecause a wall surroun*e* the town. So they *i* not allow anyone to enter or to lea e the town. ,hen the inha-itants ran out of foo*, they woul* star e.

3'1

The inhabitants of %abesh urged Nahash to make a pea e agreement with them> 'hey were willing to pay a high price for peace. 'hey offere* to han* o er their town to him. 'hey woul* accept his rule an* they woul* -e loyal to him. 'hey woul* pay whate er ta@es he *eman*e*. Nahash refused -ecause he *i* not Gust want to gain control o er that one town. $is am-itions were greater than that. $e wante* to ma+e e eryone in .srael ashame* that they were una-le to *efen* 9a-esh. $e wante* to offen* them so much that no-o*y in .srael woul* try to oppose his army. 'hen he coul* Iuic+ly an* easily gain control o er the whole of .srael. So, (ahash ma*e a -ery ruel demand. $e woul* gi e peace to 9a-esh if he coul* pull out the right eye of e eryone in the town. $owe er, he allowe* 9a-esh>s rulers first to reIuest help from the rest of .srael. $e wante* e eryone in .srael to +now how cruel he was. $e pro-a-ly thought that they woul* -e too afrai* to fight him.

Saul+s powerful leadership

&$ Samuel $$:/75'
.srael>s men ha* Aust 5 days to form themsel-es into an army2 in or*er to rescue the inha-itants of 9a-esh. 'hey were not professional sol*iersB most of them were farm wor+ers. 'hey *i* not ha e military eIuipmentB they woul* ha e to use +ni es an* farm tools in the -attle. 1t seemed impossible2 therefore2 to organise an army that ould fight against =mmon+s army> .srael now ha* a +ing, Saul from ;i-eah. $owe er, Saul was not yet acting li+e a +ingB in fact, he was still wor+ing on his farm. (o-o*y thought that he ha* the authority or power to comman* an army. So, when the news arri e* from 9a-esh, e eryone was *esperately sa*. Soon the inha-itants of 9a-esh must suffer terri-ly, an* no-o*y coul* rescue them. ,hen Saul returne* home from his wor+, e eryone in ;i-eah was weeping. 'hen (od+s #oly Spirit ame upon Saul> 'he result was that Saul was very angry. $owe er, he was not out of controlB he +new what he must *o. Saul recognise* that ;o* ha* gi en him the authority to comman* .srael>s army. So, Saul a ted in a -ery powerful manner> Saul too+ two of his own o@en. )@en are farm animals li+e cows, which are strong enough to pull the plough. Saul too+ a +nife an* he $illed those animals. 'hen he tore apart the -o*ies of the animals. $e or*ere* the young men from ;i-eah to ta+e the pieces through all .srael. 'hey must warn e eryone se erely. E-ery man in 1srael must Aoin 1srael+s army to sa-e %abesh> Otherwise2 Saul would ertainly punish them> Saul, who *i* not hesitate to +ill his own o@en, woul* *efinitely not -e afrai* to +ill anyone else>s o@en.

Saul gathers a -ast army

&$ Samuel $$:6'
,hen Saul -ecame .srael>s +ing, he *i* not try to show his authority imme*iately. $e *i* not esta-lish his go ernment an* he *i* not organise .srael>s army. / en when some men -egan to spea+ against him, he *i* nothing (1 Samuel 1062D). ,e may as+ why Saul waite*. 'he answer is that Saul was aware of his own weakness> $e was not from an important family (1 Samuel ?621). $e ha* no e@perience as an army comman*er. $e *i* not -ecome +ing -y a re olution or any powerful act. .f Saul trie* to esta-lish his authority too soon, he woul* Iuic+ly lose that authority. = king whom nobody respe ts has no power> .f only a few people o-ey a lea*er>s or*ers, a stronger lea*er will soon appear to oppose him. ,hen Saul acte*, he must not show wea+ lea*ership. 'he terri-le situation in 9a-esh ga e Saul the opportunity that he nee*e* to esta-lish his lea*ership. $owe er, the strength to *o it *i* not come from Saul himself. (od+s #oly Spirit ga-e Saul the power to a t in this situation (1 Samuel 116C). .n this, Saul acte* li+e many of the men who le* .srael>s army in the 3oo+ of 9u*ges. 'hey too waite* until the $oly Spirit came upon themB then they acte* powerfully (9u*ges 3610B 9u*ges C63AB 9u*ges 1162?B 9u*ges 1A61?).

3'2

,hen it -ecame necessary for Saul to act, he *i* not *elay. 3y the power of the $oly Spirit, he ga-e an order for the men in .srael to gather for -attle. 'he result was that they all obeyed his or*er. 0 ast army gathere* at 3eJe+ in or*er to rescue the inha-itants of 9a-esh from (ahash, the +ing of 0mmon.

Saul defeats Nahash+s army

&$ Samuel $$:87$$'
1n %abesh2 the situation was desperate> .t seeme* that the inha-itants woul* ha e to han* o er their town to (ahash, their enemy. 'hen they woul* suffer his cruelty. $owe er, 10 miles (1E +ilometres) away in 3eJe+, 1srael+s men were gathering to fight for 9a-esh. 0t Saul>s comman*, they ha* come from e ery part of .srael. 'ogether, they were a -ast army. 'he army of .srael sent a message -ac+ to the inha-itants of 9a-esh. Israel1s army /as ready to fight and to defeat -ahash1s army3 The inhabitants of "abesh /o!ld be free early on the next day3 That was wonderful news for the people in %abesh> 'heir *espair turne* to Goy imme*iately. 'hey *i* not nee* to see the result of the -attle to -e Goyful. 'hey truste* the message that they ha* recei e*. 'hey were confi*ent of success. 'hey e en tol* their enemy that they woul* only wait until the ne@t *ay for help to arri e. Saul *i* not wait until the ne@t *ay. D!ring the night, he too+ his men across the ri er 9or*an. $e organise* them into three gro!ps. 'hey attac+e* when (ahash>s army *i* not e@pect them. .t was before da/n when the -attle -egan. (ahash>s men woul* still -e sleeping when .srael>s army entere* their camp. Saul+s plan was a omplete su ess> (ahash>s army was pro-a-ly much smaller than Saul>s army. (ahash only -rought sol*iers to attac+ one townB they *i* not e@pect the men from an entire nation to attac+ them. Saul>s army +ille* many of themB the others ran away in many *irections.

Saul be omes popular

&$ Samuel $$:$*7$0'
Saul+s su ess in the battle against =mmon+s army immediately made him -ery popular> 3efore the -attle, although Saul was .srael>s +ing, no-o*y consi*ere* him to -e a great man. Some people ha* e en argue* that Saul shoul* not -e the +ing (1 Samuel 1062D). 0fter the -attle, e eryone wante* to -e on Saul>s si*e. 'he result was that 1srael+s people wanted to make Saul+s rule strong> 'hey e en propose* to +ill the men who ha* oppose* Saul. &sually at that time a new +ing woul* +ill anyone who oppose* his rule. 'he people in .srael ha* a special *uty to -e loyal to their +ing, -ecause ;o* ha* appointe* him (1 Samuel 1061B 1 Samuel 2A6C<D). .t is interesting that the people as+e* Samuel2 not Saul, a-out this matter. &ntil then, the people still consi*ere* Samuel their Gu*ge an* lea*er. 'he rule o er the nation ha* not yet passe* completely to Saul. $owe er, although they ha* spo+en to Samuel, Saul ma*e the *ecision. So Saul showe* that he ha* authority o er .srael. Saul ma*e a popular *ecision. $e *i* not want anyone in .srael to *ie on such a happy occasion. E-eryone should be happy on that day2 be ause on that day (od had res ued 1srael> Samuel propose* that .srael>s people shoul* gather at (ilgal> 'here, he woul* organise a special ceremony to re<appoint Saul as .srael>s +ing. 'hat meeting in ;ilgal was -oth a sa red o asion and a happy party. Samuel again *eclare* Saul to -e the +ing, an* the people promise* to -e loyal to him. 'hen the people ha* a great meal. 'hey share* the meat from the many animals that they offere* to ;o*. 'hat meal showe* fellowship (frien*ship) -etween ;o*, the people in .srael, an* King Saul.

3'3

$ Samuel hapter $*
Samuel+s last spee h
&$ Samuel $*:$70'
'his was Samuel>s speech on the occasion in 1 Samuel 1161A<1E. .t was Samuel+s last great spee h to the nation that he ha* le* for most of his life. 0lthough Samuel ha* -een .srael>s lea*er, he ha* le* as a Audge an* not as a +ing. (od himself was 1srael+s king (1 Samuel 12612). So Samuel *i* not ma+e laws an* he *i* not esta-lish a go ernment. .nstea*, he *eclare* what ;o* ha* shown to him (1 Samuel 3621B 1 Samuel ?6?). (ow, howe er, the people in .srael ha* *eman*e* that a +ing shoul* rule their nation. Samuel *i* not appro e, -ut ;o* tol* him to allow it (1 Samuel 86C<?B 1 Samuel 8622). So Samuel appointe* King Saul. .n his speech, Samuel referre* to the +ing as ;o*>s .anointed1. 3y that wor*, Samuel was referring to the ceremony calle* =the anointing> in 1 Samuel 1061. 'hat showe* the relationship -etween .srael>s +ing an* ;o*. Samuel remin*e* the people that he had always dealt with them in a proper manner. $e *i* not ma+e unfair profits from his wor+ as Gu*ge. $e *i* not accept gifts from anyone who was trying to change his opinion a-out a matter. $e *i* not use his importance to ta+e things that *i* not -elong to him. $e *i* not act in a cruel or unfair manner towar*s wea+er people. Samuel ha* always carrie* out his *uties in a sincere an* honest manner. Samuel in ite* anyone present to a use him. (o-o*y spo+e against him. 'hey all *eclare*, in front of ;o*, that Samuel was innocent of any such wrong *ee*. ,hen Samuel ha* gi en the people the opportunity to accuse him, he then a used them. $e woul* show them that they had not been loyal to (od. $e woul* pro e to them that they were guilty of many wrong an* e il *ee*s.

(od does not always refuse a wrong reEuest

&$ Samuel $*:376'
Sometimes people urge (od to gi-e them something2 although ;o* *oes not appro e of it. 'hey ha e con ince* themsel es that they nee* that thing. !erhaps they e en refuse to ser e ;o* unless he gi es them it. 'hat is a foolish an* wic+e* attitu*e. ;o* +nows what is right an* goo* for us. $e cares a-out his people. $e gi es them what they genuinely nee* (%atthew D6D<11). $owe er, (od does not always refuse a wrong reEuest> Sometimes he allows people to ha e something although he *oes not appro e of it. 'hat was what happene* in ancient .srael. ;o* allowe* the people there to ha e a +ingB he e en arrange* for Samuel to appoint King Saul. $owe er, ;o* still *i* not appro e. 0lthough he allowe* the people>s reIuest, he ha* not change* his min* a-out this matter (9ames 161D). #e still onsidered their reEuest to be wrong> Samuel e@plaine* this to the people in a ery plain manner. .srael was not li+e the other nations. 0-out A00 years -efore, their families ha* -een sla es in /gypt. .t was ;o* who rescue* them from that situation. ;o* appointe* %oses an* 0aron to -ring them to their own country. %oses was their lea*er, an* 0aron was their priest. 0lthough ;o* ha* rescue* .srael>s people from /gypt, they still were not loyal to him. Samuel continue* in 1 Samuel 126?<11 with the history in the 3oo+ of 9u*ges. ;o* *i* not Gust sa e .srael onceB he ha* sa e* them many times. 'hen, in 1 Samuel 12612, Samuel woul* accuse them. =lthough (od was so kind2 the people would not a ept his rule> 'hat was the real reason why they wante* a +ing.

3'$

!hy (od handed his people o-er to their enemies

&$ Samuel $*:87$$'
'he 3i-le often says that God handed over his people to their enemies3 Feally, such wor*s usually *escri-e a long series of e-ents that happene* o er a perio* of many years. .n the 3oo+ of 9u*ges, that perio* was usually the length of the life of .srael>s Gu*ges (lea*ers). 'his was the usual or*er of e ents6 (1) )n an earlier occasion, ;o* ha* rescue* his people. 'he people who ha* that e@perience often remaine* loyal to ;o* for their whole li es. #owe-er2 their hildren had always known omfortable li-es and they began to negle t (od> So they ma*e themsel es false go*s, for e@ample 3aal an* 0shtoreth. 'hey thought that those false go*s woul* ma+e them more successful. ;o* sent people to warn them, -ut they were unwilling to lea e their false go*s. (2) .f ;o* ha* allowe* their comforta-le li es to continue, they woul* ha e -ecome ery wic+e*. So2 (od ga-e their enemies some power o-er them> Samuel mentions Sisera from $aJor (9u*ges A61<3), an* the +ing of %oa- (9u*ges 3612<1A). 'he !hilistines were .srael>s principal enemy *uring the li es of Samson, Samuel an* Saul. $owe er, ;o* ne er ga e .srael>s enemies complete control o er .srael. .f he ha* *one, they woul* ha e *estroye* the nation completely (!salm 12A). (3) 1n their desperate situation2 1srael+s people prayed to (od for help> So2 (od res ued them> .n the 3oo+ of 9u*ges, he *i* that -y means of a lea*er or 5!dge who le* their armies. You can rea* a-out 3ara+ in 9u*ges chapters A an* E, an* a-out 9ephthah in 9u*ges chapters 11 an* 12. 9eru-<3aal was another name for ;i*eon (9u*ges C632), whom you can rea* a-out in 9u*ges chapters C to 8. Samson (9u*ges chapters 13 to 1C) was the last Gu*ge in the 3oo+ of 9u*ges. $owe er, really, Samuel himself was .srael>s last Gu*ge (1 Samuel D6CB 1 Samuel D61E<1D).

= powerful king
&$ Samuel $*:$*'
King (ahash of 0mmon -oth impresse* an* frightene* the people in .srael. 'hey saw how, by his powerful words and ruel a tions2 he controlle* 0mmon>s sol*iers completely. .t seeme* certain that, with such a strong lea*er, (ahash>s army woul* win all their -attles. 'he people in .srael con ince* themsel es that they too nee*e* a powerful +ing li+e (ahash. )therwise, they *i* not -elie e that they coul* *efen* themsel es from his army. 'hat was why they urge* Samuel to appoint a +ing to lea* .srael>s army. Saul seeme* an unli+ely choice to -e .srael>s +ing. $owe er, when (ahash attac+e*, Saul a ted in a -ery powerful manner> 'he result was that Saul *efeate* (ahash>s army completely. 'hen the people in .srael -egan to realise how foolish they ha* -een. 'hey thought that no-o*y coul* *efeat a powerful +ing li+e (ahash. .n fact, they themsel es ha* easily *efeate* him, in a -attle that laste* Gust for one morning. So they saw that it does not make a nation safe to ha-e a powerful king> .n pre ious centuries, .srael>s people ha* often not -een loyal to ;o*. $owe er, they had always onsidered (od to be their king> ,hen their trou-les were se ere, they appeale* to ;o* an* not to any person for help. 'hen they truste* ;o* to sa e his nation from its enemies. .n a way, the people who li e* at the time of Samuel an* Saul were e en less loyal to ;o*. They did not want (od to sa-e them from their troublesJ they wanted a king to sa-e them> 'hey *i* not want ;o* to rule their nation an* they *i* not trust him to *efen* their nation.

3'%

Saul: the king that the people hose

&$ Samuel $*:$.'
1 Samuel 12613 *escri-es Saul as the king that the people hose. 'hat *escription may surprise us when we rea* 1 Samuel chapters ? an* 10. 'hose chapters show clearly that God, and not the people, appointed a!l to be their $ing3 )n the other han*, !salm D86D0 refers to "a i* as the king whom (od hose. 'his contrast -etween Saul an* "a i* is ery important as we stu*y the 3oo+s of 1 an* 2 Samuel. 'he 3i-le refers to Saul as the people1s %hoi%e -ecause the people demanded a king. 'hey wante* ;o* to gi e them a powerful +ing who woul* lea* their army. ;o* *i* not appro e. $owe er, (od ga-e them the kind of king that they wanted> Saul ha* all the Iualities that they *esire* for their +ing. Saul ha* the opportunity to ser e ;o* an*, for a short time, he *i* that. $owe er, Saul woul* not o-ey ;o*>s comman* to him (1 Samuel 13613) an*, in the en*, he -ecame ery wic+e*. 'hat is ery sa*, -ut it *oes not surprise us. !hen people follow their own desires2 wi ked beha-iour is the usual result> ,hat happens in a person>s life can also happen in the history of a nation. 0lthough Saul was the people>s choice, ;o* selecte* him. 0lthough "a i* was ;o*>s choice, the people wante* him to -e their +ing (2 Samuel 26AB 2 Samuel E61<3). (od does not for e his people to a t in a ertain manner> #e allows them to make their own de isions> $owe er, he always encourages them to *o the things that please him. ,hen they *o, the result is always goo*. "a i* was a goo* +ing who ha* a genuine *esire to ser e ;o* an* to loo+ after his people well.

;ersonal and national duty to (od

&$ Samuel $*:$/7$0'
'he people in .srael were wrong to *eman* that their country shoul* ha e a +ing. $owe er, ;o* still ga e them what they wante*. #e appointed a king2 Saul2 to rule o-er them> 3efore then, .srael ha* no +ing. 'he people in .srael were free to *o whate er they wante* to *o (9u*ges 2162E). /ach person was responsi-le in front of ;o* for his own actions. /ach one ha* a personal responsibility to ser e ;o*. The de ision to appoint a king hanged the people+s relationship2 not only with ea h other2 but also with (od> )f course each person still ha* the responsi-ility to ser e ;o*. $owe er, the people also ha* a duty to obey their king> .n .srael, the people ma*e a serious promise to their +ing (/cclesiastes 862). Such promises matter to ;o*. Samuel emphasise* that both the king and the people must ser-e (od> 'hey must respect ;o* an* they must o-ey him. 'hey must not oppose ;o*>s comman*sB they must allow him to lea* their nation. 'hen ;o* woul* -e +in* to his people an* he woul* loo+ after their country. $owe er, if they *i* not o-ey ;o*, he woul* act against them. $e woul* allow enemies to attac+ their country, as ha* happene* in the past (1 Samuel 126?<11). ,e can see the important effect that .srael>s +ing ha* on its people>s relationship with ;o* from its later history. #or the ne@t E00 years, +ings woul* continue to rule .srael. ,hen the +ing was loyal to ;o*, the people usually ser e* ;o*. ,hen the +ing was not loyal to ;o*, most people refuse* to ser e ;o*.

= storm during the wheat har-est

&$ Samuel $*:$37$6'
!hen people ha-e done wrong things2 it is important for them to re ognise that fa t> )therwise, they will not confess their e il *ee* to ;o*, an* they will not as+ him to forgi e them. .nstea* they will continue with the same e il -eha iour an* they will offen* ;o* e en more.

3'&

.srael>s people offen*e* ;o* when they *eman*e* a +ing for their nation. They were not trusting (od to defend them2 and they were not a epting his rule o-er their li-es> 'hat was why Samuel as+e* ;o* to act against them. 'hey nee*e* to see clearly that they ha* acte* wrongly. .n .srael, the har est of wheat is in 6ay and "!ne of each year. 'he weather is usually *ry *uring that part of the year. Fain falls only rarely then. So, Samuel was as+ing ;o* to *o something that *i* not normally happen. 'he effect of a storm *uring the har est woul* -e to damage the harvest. 'he people woul* lose some of their grain. 'hey ha* alrea*y har este* another grain, calle* -arley, so that was safe. !erhaps they ha* also har este* some of the wheat alrea*y. $owe er, the hea y rain woul* spoil the wheat that was still in the fiel*. 'he storms in .srael are often ery powerful. 'he 3i-le often uses storms as wor*<pictures for the power of ;o* an* his wor*. See, for e@ample, !salm 2? an* 9o- chapter 3D. So, the people re ognised this storm as an a t of (od> 'hey un*erstoo* that they shoul* not ha e *eman*e* a +ing. 'hey were afraid of (od2 -ecause he ha* acte* against them. 'hey were afraid of Samuel2 -ecause ;o* ha* answere* his prayer in such an impressi e manner.

Ser-e the real (od2 not a false god

&$ Samuel $*:$87*$'
,hen people feel guilty -ecause of their sins (e il *ee*s), that feeling does not gi e them a right relationship with ;o*. !eople often confess their sins -ecause they are afraid of ;o*>s Gu*gements. $owe er, the *esire to a oi* punishment annot itself create a right relationship with ;o*. .n this passage, the people>s sin was to *eman* a +ing for their nation. 'hey *i* that -ecause they were unwilling to trust ;o*. 'hey *i* not want to accept ;o*>s rule o er their li es. ,hen ;o* then allowe* a storm to ruin their crops, they were ery afrai*. 'hey realise* that their sin *eser e* a much worse punishment. 'hey urge* Samuel to pray that ;o* woul* not *eal with them as his enemies. .n his reply, Samuel e,plained how they ould ha-e a right relationship with (od> $is a* ice was the same a* ice that he ha* always gi en to them (1 Samuel D63). They must ser-e (od with their whole hearts> .n other wor*s, they shoul* o-ey ;o* -ecause they lo e him. 3oth their attitu*es an* their actions shoul* e@press their lo e for ;o* ("euteronomy C6EB %ar+ 1262?<30). The people in 1srael ser-ed false gods for the same reason as they wanted a king> 'hey wante* to ha e someone or something powerful that woul* help them. 'hey were unwilling to trust ;o* alone. 'hey still *esire* ;o*>s helpB howe er, it seeme* safer to ha e many go*s than to ha e Gust one ;o*. .n the real ;o*>s opinion, that -eha iour is not sensi-leB it is ery foolish. $e alone create* the hea ens an* the earthB people should ser-e him alone> So in ;o*>s opinion, when his people *o those wrong things, they are not loyal to him.

(od+s hara ter makes his promises ertain

&$ Samuel $*:**'
,hen ;o* chose .srael>s people to -e his special people, he ma*e serious promises to them. ,e call those promises <the o-enant+. 'hey esta-lishe* a permanent relationship -etween ;o* an* his people. 'he relationship an* the co enant are permanent -ecause of the perfect character of ;o*B in other wor*s, his name. 'he name of ;o* e@presses his perfect character (/@o*us 3A6C<D). ;o* always carries out his promises. The hara ter of (od makes his promises ertain < it is impossi-le for ;o* to lie ($e-rews C613<18).

3''

)f course, that *i* not mean that e eryone in .srael ha* a right relationship with ;o*. 4learly, many of them *i* not. 'hey acte* in an e il manner an* they refuse* to o-ey him. ;o*>s Gu*gement was against themB it is a terri-le thing to refuse the +in*ness of ;o*. $owe er, ;o*>s relationship with their nation continue*. .n 1 Samuel 12622, Samuel was spea+ing to people who were afrai* -ecause of their e il *ee*s. 'hey thought that God might destroy their entire nation -ecause of his anger against them. ;o* coul* act against them in such a se ere manner that .srael woul* not still e@ist. 'hat was what they thought. Samuel tol* them that ;o* woul* ne er *o such a thing. (od ould not do it be ause of the promises that he had made to 1srael> )f course ;o* woul* punish them if they chose to -eha e in a wic+e* manner. $e woul* remo e them from their lan* an* the royal authority from their +ing (1 Samuel 1262E). $owe er, e en in that terri-le situation, ;o*>s lo e for .srael woul* still continue. $e woul* still carry out his promises to them ((ehemiah 168<?).

= leader+s duties to pray and to tea h

&$ Samuel $*:*.'
Samuel -elie e* that he ha* a duty to pray for the people. ;o* ha* gi en him a responsi-ility for them, so of course Samuel woul* pray on their -ehalf. .t woul* -e sin (wrong -eha iour against ;o*) if Samuel neglecte* that *uty. !art of the reason why ;o* ga e that *uty to Samuel was the wea+ness of the people. ?any of the people were too weak to pray for themsel-es> 'heir relationship with ;o* was so wea+ that they often wante* to ser e false go*s. 'hey foun* it har* to trust ;o*. 'hey foun* it har* to o-ey him. )f course they shoul* pray for themsel es, -ut also they nee*e* someone to pray for them. 3ecause their relationship with ;o* was so wea+, Samuel also had a duty to tea h them. Samuel *i* not inten* to teach lessons, as a teacher *oes. .nstea*, li+e /Je+iel (/Je+iel 3361<?), Samuel woul* /arn the people when they were *oing wrong things. $e woul* show them how to li e in a manner that pleases ;o*. ;o* cares a-out e en the wea+est of his people (%atthew 18610<1A). 'hat is why he gi es their lea*ers responsi-ility for them. #e gi-es those leaders the duties to pray for them and to tea h them> 9esus recognise* that responsi-ility in 9ohn 1D6C<12B !aul mentions it in 2 4orinthians 11628<2?. %oses +new that he nee*e* ;o*>s help to *o these things ((um-ers 11610<1AB /@o*us 33612<1D). Samuel ma*e this promise on the occasion when he retire* from his pu-lic wor+. (ow that .srael ha* a +ing, the people *i* not still nee* Samuel to -e their lea*er an* Gu*ge. $owe er, they still needed Samuel to pray for them> 'hey still nee*e* him to show them how they ould ser-e (od properly> So Samuel agree* that, for the rest of his life, he woul* continue to *o those things.

Despe t (od be ause of his greatness and his kindness

&$ Samuel $*:*/7*0'
Be ause (od is so great2 people ha-e a duty to ser-e him> .f there was no other reason to respect ;o*, that reason alone woul* -e enough. .t is wrong an* foolish to ser e false go*s -ecause the real ;o* is so powerful. 0lthough that one reason is enough, ;o* gi es his people many other reasons. #e has done many good things for his people2 an* they shoul* -e gla* (!salm 12C62<3). $e freed .srael>s people from their har* li es as sla es in /gypt (1 Samuel 126C). $e gave them their own country (1 Samuel 1268). $e saved them from their enemies (1 Samuel 126?<11). .f they were loyal to him, he woul* *o e en more goo* things for them in the f!t!re (1 Samuel 1261A)

3'8

That is still the e,perien e of (od+s people today> ;o* saves them from the e il forces that formerly rule* their li es (Fomans 861<2). $e provides for them (%atthew C62E<33). $e prote%ts them (%atthew 1062C<31). $e gi es them won*erful promises a-out the f!t!re (Fe elation chapters 21 to 22). Their rea tion to (od+s kindness should be lo-e for him ("euteronomy C6EB %atthew 2263D< 38). 'hat lo e gi es them a genuine *esire to -e loyal to him. 0s his loyal ser ants, they gla*ly choose to respect him an* to o-ey him. 'o .fear1 ;o* means to respect him. $is loyal ser ants *o that when they o-ey him. $owe er, e eryone shoul* respect ;o*. 1f they would not respe t him be ause of his kindness to them2 they should still respe t him be ause of his greatness> !eople shoul* remem-er that ;o* is the Gu*ge of e ery person an* e ery nation. #or that reason, Samuel warne* the people in .srael. .n the past, they ha* -eha e* in an e il manner (1 Samuel 126?B 1 Samuel 1261D). .f they continue* to *o that, ;o*>s Gu*gement woul* -e against -oth them an* their +ing.

$ Samuel hapter $.
=re there errors in the BibleB
&$ Samuel $.:$'
1 Samuel 1361 is a diffi ult -erse to translate. Some e@perts thin+ that there may -e errors in our most ancient copies of that erse. )ne i*ea is that some words may be missing from the erse. ,e -elie e that, as the wor* of ;o*, the 3i-le is perfect (!salm 1?6D). (od does not make mistakes2 but of ourse2 people do make mistakes> .t has only -een possi-le to print -oo+s for the last C00 years. 3efore that, it was necessary to copy -oo+s -y han*. 'he people who copie* our 3i-les were ery carefulB -ut of course, they sometimes ma*e mista+es. 'hose mista+es har*ly e er matter to the person who rea*s the 3i-le. The whole Bible tea hes the same messageJ a minor error does not hange that message> Such errors *o not affect anything that we -elie e. $ere, the Iuestions are a!l1s age, an* the n!mber of years that he r!led. )ne 3i-le translation, calle* the (ew .nternational Oersion, tries to g!ess the missing wor*s. .t says that Saul was 30 years ol* at the start of his rule. 0n* it says that he rule* for A2 years. 0nother translation, calle* the Fe ise* Stan*ar* Oersion, contains blan$ spa%es. $owe er, it is not e-en lear that there is an error in the -erse> .t may simply contain an unfamiliar e@pression. So, the King 9ames 3i-le says that Saul rule* for two years -efore the -attle in 1 Samuel chapters 13 an* 1A. 'hat e@planation also appears in a note in the (ew .nternational Oersion. $owe er, then Saul woul* pro-a-ly not -e Gust 30 years ol* when he -ecame +ing. Saul>s son, 9onathan, was alrea*y an a*ult when that -attle -egan (1 Samuel 1362). 0s we ha e seen, Saul>s age *oes not actually appear in the most ancient copies of 1 Samuel 1361.

1srael fights for freedom from the ;hilistines

&$ Samuel $.:*7.'
"uring this perio* of history, the army of ;hilistia (calle* the ;hilistines) often entere* .srael. 'heir purpose was to control .srael. 'hey *eman*e* the payment of ta@es an* they rule* in a powerful manner. .t was Saul>s *esire to free his nation from the ;hilistines> .n fact, it was not merely Saul>s *esireB ;o* ha* appointe* Saul for this purpose (1 Samuel ?61C).

3'(

Saul>s plan was, firstly, to atta k the ;hilistine soldiers who were staying in 1srael> 'o *o that, Saul *i* not nee* to gather .srael>s whole army. 'he !hilistines ha* esta-lishe* small %amps in .srael, for e@ample, the one at Geba. So, Saul selecte* a group of @999 soldiers to attac+ these camps. $e le* 2000 of those men personally. $is son %onathan le* the other 1000 men. 'his is the first time that the 3i-le mentions 9onathan. 'o*ay, people often remem-er 9onathan as the loyal frien* of "a i*, .srael>s secon* +ing. $owe er, 9onathan ha* other goo* Iualities too. $e was a -ra e sol*ier, a capa-le army lea*er, an* (unli+e his father Saul) he ha* great trust in ;o*. .t was 9onathan who -egan .srael>s attac+. $e le* his men in a -attle against the !hilistines> camp at ;e-a. (;e-a was a-out E miles from Saul>s home at ;i-eah). Saul +new that the !hilistines woul* not accept that *efeat. 'hey woul* sen* a much larger army into .srael. So now Saul needed to gather all of 1srael+s men to fight a maAor battle against the ;hilistines> $e sent men to *eclare the news through all .srael. 'hey soun*e* trumpets (their lou*est musical instruments). 'hat was the sign for all the men to gather for war.

Saul gathers 1srael+s men at (ilgal

&$ Samuel $.:/'
The de ision about where to establish a large army amp was an e@tremely important matter. .t ha* to -e a place with goo* supplies of foo* an* water. .t ha* to -e a place where the sol*iers coul* easily gather together. .t shoul* not -e too near to the enemy>s camp. You woul* not want your enemy to ha e an opportunity to attac+ -efore you were rea*y. .t shoul* not -e too far away, -ecause your sol*iers woul* -e too tire* to fight after a long march. )n this occasion, Saul chose (ilgal. .t was near to 9ericho, although that city *i* not e@ist then. .t was a suita-le place for a large camp. .srael>s people ha* gathere* there on pre ious occasions (9oshua E6?<10B 1 Samuel 1161A<1E). .t was a-out 10 miles (1E +ilometres) from the enemy>s camp at %ichmash. $owe er, its situation was not perfect. ;ilgal was in a ery *eep alley. %ichmash is on a high hill. Such a steep march woul* ma+e Saul>s sol*iers tire*. Saul wanted to gather a -ery large army2 as he ha* *one for the -attle against 0mmon (1 Samuel 116C<11). $e urge* e-ery man in 1srael who ould fight to Goin him at ;ilgal. .t woul* ta+e se eral *ays for all of the men to gather. )ne man whom Saul especially wante* to come to ;ilgal was Samuel. ,hen Saul -ecame +ing, Samuel ga e him a message from (od a-out ;ilgal (1 Samuel 1068). There /o!ld be a test for a!l at Gilgal3 a!l /o!ld have to /ait there for D days before am!el arrived3 Ho/ever, am!el /o!ld %ertainly %ome, and he /o!ld give a!l another message from God3 That message /o!ld tell a!l /hat he m!st do next3

Saul+s plan fails

&$ Samuel $.:075'
.srael>s army gathere* at ;ilgal while !hilistia>s army (calle* the !hilistines) gathere* at %ichmash. .srael>s sol*iers recei e* regular reports from the camp of the !hilistines. These reports made 1srael+s soldiers -ery afraid> King Saul of .srael alrea*y ha* 3000 men un*er his comman* (1 Samuel 1362). #e had ordered e-ery man from 1srael who ould fight to Aoin them> #ew of these men were s+ille* sol*iers. %ost of them were farm wor+ers. 'hey *i* not ha e any military eIuipment whate erB they *i* not e en ha e swor*s (1 Samuel 13622). 'hey inten*e* to use +ni es an* agricultural tools in the -attle. The ;hilistines2 on the other hand2 had a strong and apable army> 'here were too many sol*iers for anyone to count. 'hey ha* the proper military eIuipment. 'hey e en ha* chariots. 'he %hariot was a ery powerful piece of military eIuipment. .t was a carriage with wheels that two horses pulle*. 0 sol*ier who was rea*y to fight stoo* ne@t to its *ri er. .t mo e* ery Iuic+ly.

380

Saul ha* wante* all .srael>s men to Goin his army at ;ilgal. $e thought that such a ast army coul* *efeat the !hilistines. .n fact, howe er, Saul>s army *i* not increaseB it be ame smaller> 'he reports a-out !hilistia>s army an* their chariots ma*e Saul>s men too afraid. 'hey ran away. 'he camp at ;ilgal was near the 9or*an Fi er. Some of Saul>s sol*iers e en escape* across the ri er. Clearly2 Saul+s plan to gather a -ast army had failed> $e -egan with 3000 men. $e waite* for D *ays for men to Goin him. 0t the en* of that perio*, only C00 men remaine* in the camp (1 Samuel 1361E).

Saul hooses not to obey (od+s ommand to him

&$ Samuel $.:678'
.t seeme* that Saul>s plan to *efeat !hilistia>s army ha* faile* -a*ly. Saul ha* trie* to gather a ast army of men from .srael at ;ilgal. .n fact, his men had s attered> 'hey were ery afrai*. $owe er, Saul still remaine* at ;ilgal with a-out C00 men (1 Samuel 1361E). Saul waite* there -ecause Samuel had promised to Aoin him there after D *ays (1 Samuel 1068). Saul e@pecte* Samuel to pray for him an* to gi e him a message from ;o*. Saul was *esperate for ;o*>s help. .t was clear to e eryone that, without spe ial help from (od2 Saul+s men would ertainly lose the battle> 'hese things happene* in or*er to test Saul. (od was testing whether Saul really trusted him> Saul +new that, with ;o*>s help, a ast army coul* win a -attle (1 Samuel 1168<11). $owe er, really Saul was trusting in the siJe of his armyB he was not trusting ;o*. &nli+e his son 9onathan, Saul *i* not -elie e that ;o* coul* use Gust one or two men to *efeat a ast army (1 Samuel 1A6C). ;o*>s comman* to Saul was that he must wait for Samuel to arri-e (1 Samuel 1068). 0fter D *ays, Samuel woul* offer sacrifices (gifts to ;o*). 'hen Samuel woul* tell Saul what to *o. Saul waite* for D *ays an* he -ecame ery afrai*. $e *eci*e* that he woul* not wait any longer for Samuel. So, Saul offered the sa rifi es himself> 'hat is, a priest offere* the sacrifices on Saul>s -ehalf. (either Saul, nor Samuel, were priests. $owe er, 0hiGah the chief priest was among Saul>s C00 men (1 Samuel 1A62<3). .t was not wrong for Saul to ma+e a sacrifice in that way. Saul+s error was not to obey (od+s ommand to him in 1 Samuel 1068 (see also 1 Samuel 13613). Saul+s sa rifi e showed that he was not trusting (od> .nstea*, he was trying to pay ;o* for his help.

!e annot pay (od to help us

&$ Samuel $.:$97$*'
Saul ha* not o-eye* ;o*>s comman* to him. $e shoul* ha e waite* for Samuel -efore he offere* the sacrifices (gifts to ;o*) < 1 Samuel 1068. $owe er, on the Dth *ay, Gust -efore Samuel arri e* at ;ilgal, Saul offere* the sacrifices. Saul+s e, use was that he wanted (od to be pleased with him> $e +new that his enemy, the army from !hilistia, might attac+ at any time. So he wante* to ma+e sure that ;o* was on his si*e, not on the si*e of his enemy. Saul ha* a wrong attitu*e towar*s religion. #e seemed to think that2 by means of religion2 he ould persuade (od to help him> /arlier, he ha* -een an@ious to pay a holy man for his prayers (1 Samuel ?6D<8). (ow, he was trying to pay ;o* -y means of sacrifices. $owe er, the purpose of a sa rifi e was ne-er to pay (od> .t was not to persua*e ;o* that the gi er *eser e* help. .n fact, the opposite was true. .t was a way that a person coul* -e h!mble in front of ;o* (%icah C6C<8B $e-rews 106E<?B 1 Samuel 1E622<23). .t is much more important to o-ey ;o* than to offer any sacrifice.

381

Samuel arri e* at ;ilgal that same *ay, as he ha* promise*. ;ilgal was in a alleyB Samuel woul* -e a-le to see Saul>s camp -efore he arri e* there. !erhaps Samuel e en watche* as Saul offere* the sacrifice. Samuel +new then that Saul ha* not o-eye* ;o*. $e coul* see that Saul was esta-lishing his rule on wrong principles an* wrong i*eas a-out religion. 4learly, Saul was not the +in* of +ing that ;o* wante* to rule his people. .t was clear that Saul>s rule coul* not last.

Saul+s rule would not be permanent

&$ Samuel $.:$.7$/'
Saul ha* not o-eye* ;o*>s comman* in 1 Samuel 1068 that he shoul* wait for Samuel. 1t is a -ery serious matter not to obey (od> ;o* wants his people to choose gla*ly to ser e him (1 Samuel D63B 1 Samuel 1262A). 'hat is more important than any gift that we may offer to ;o* (1 Samuel 1E622B %icah C6C<8). Samuel e@plaine* to Saul the results of his wrong act. Samuel was not Gust gi ing his opinionB his wor*s were a message from (od to Saul. 'his was ;o*>s message. a!l had %hosen not to serve God3 o 0aul1s rule o%er 2srael could not be per$anent* a!l /as not the perfe%t $ing /hom God had promised to Israel &> am!el ;:>9'3 o a!l1s government, li$e every other government in this /orld, /o!ld not last3 a!l1s r!le /o!ld be temporary3 God had %hosen for Israel another $ing, /ho gen!inely desired to serve God3 !erhaps that *i* not matter much to Saul. Saul was much more worrie* a-out his ne@t -attle than a-out whether his go ernment was permanent. $owe er, it mattered -ery mu h to (od> ;o* ha* ma*e promises to .srael (for e@ample, ;enesis 1262<3), an* he coul* not now carry out those promises -y means of Saul. 'he +ing whose sincere *esire was to ser e ;o* meant, originally, King 4a-id. ;o* promise* to "a i* that his go ernment woul* last always (2 Samuel D61C). )f course, "a i* was not a perfect +ingB he *i* many wrong things. $owe er "a i*>s character was similar to ;o*>s perfect +ing, who came from "a i*>s family (%atthew 161). ,e call that perfect +ing the ?essiah2 or Christ>

Saul waits at (eba

&$ Samuel $.:$07$6'
'here was no reason for Saul to remain at ;ilgal. $e ha* faile* to gather there the ast num-er of sol*iers that he ha* hope* for. (ow he woul* ha e to change his plan. $e ha* only 399 men who woul* support him against !hilistia>s ast army (1 Samuel 136E). Saul ha* to act -ol*ly. $e too+ his men to the camp in (eba that 9onathan ha* won (1 Samuel 1363). ;e-a was near Saul>s home in ;i-eah, so the territory was ery familiar to him. $e was only a-out 2 miles (3 +ilometres) from his enemy>s new camp at %ichmash. $owe er, cliffs separate* the two armies (1 Samuel 1A6A<E). 'hose cliffs woul* ma+e it easier for Saul to *efen* his camp. Saul pro-a-ly wante* to gi e the impression that he was preparing to attac+. 'he sol*iers from !hilistia (that is, the !hilistines) woul* thin+ that Saul ha* only -rought some of his men to ;e-a. )ther groups of .srael>s sol*iers coul* -e hi*ing elsewhere in the region (1 Samuel 1A611). The reality was that Saul had brought all his loyal soldiers to (eba> %any of .srael>s other men were hi*ing, -ut they were not preparing to attac+. 'hey were hi*ing -ecause they were so afrai* of the !hilistines (1 Samuel 136C). So, Saul waite*. 'he !hilistines woul* run out of supplies an* then, perhaps, they woul* return home. $owe er, the !hilistines *i* not go away. .nstea* they sent three groups of soldiers out from their amp to steal food from 1srael+s towns and -illages> /ach army was waiting for the sol*iers on the other si*e to -egin the -attle.

382

#ow the ;hilistines ontrolled 1srael

&$ Samuel $.:$87*$'
,e ha e often referre* to this passage as we ha e stu*ie* the 3oo+ of 1 Samuel. .t shows clearly the kind of power that the ;hilistines (the nation calle* !hilistia) had o-er 1srael at this time. 'he !hilistines *i* not esta-lish their own go ernment to rule .srael. 'hey allowe* the people in .srael to go ern themsel es. ,hen the people in .srael appointe* a +ing, the !hilistines *i* not stop them. / en when King Saul gathere* an army to fight 0mmon, the !hilistines *i* not stop him (1 Samuel 116C<8). .n fact, they pro-a-ly appro e*. Saul>s success against 0mmon ma*e the !hilistines> own country safer. $owe er, the !hilistines were still controlling .srael. They would not allow anyone in 1srael to work with iron> #or that purpose, they sent groups of their sol*iers into .srael. 'hose sol*iers esta-lishe* -ases at ;i-eah (1 Samuel 106E) an* ;e-a (1 Samuel 1363), an* pro-a-ly at other places too. 'hat action ga e them two a* antages6 (1) 0lthough .srael>s people coul* not ma+e iron tools, they still nee*e* them. 'hey were agricultural wor+ers, an* they nee*e* goo* tools. So they ha* to go to !hilistia. 'he !hilistines sol* these tools, an* they ma*e the tools sharp. 'he prices were e@pensi e. 1t was a good trade for the men in ;hilistia> (2) .srael>s army *i* not ha e the proper eIuipment. .n particular, swor*s were ery rare in .srael. 'he result was that .srael>s army was wea+er than !hilistia>s army. 1t seemed unlikely that 1srael+s men ould e-er defeat the ;hilistines> So, the !hilistines woul* continue to control .srael in this manner.

(od+s power and 1srael+s weakness

&$ Samuel $.:**7*.'
'he 3i-le inclu*es this information to show us that ;o*>s power to rescue his people is ery great. ,hen nations fight wars, they nee* large armies, %apable soldiers, and good military e2!ipment3 $owe er, when (od opposes his people+s enemies2 he needs none of these things> $is power alone is enough. $e can use a few wea+ people to *efeat the most powerful enemy. .srael>s army *i* not ha e the proper military eIuipment, so they ha* to use their or*inary tools. #or e@ample, they woul* use kni-es instead of swords> 0 swor* is li+e a +nife, -ut its -la*e (the sharp part) is longer. 'hat means that a sol*ier with a swor* *oes not ha e to get so close to his enemy. .n a fight, the man with the swor* is saferB the man with only a +nife is in greater *anger. .n the same manner, it is possi-le to use a tent pole instead of a spear. 0 spear is li+e a tent pole, -ut its metal hea* is larger. 0gain, that gi es an a* antage to the sol*ier with the spear. Saul seeme* to thin+ that he coul* *eal with his army>s wea+ness -y means of bold a tions. Saul ha* a camp of Gust C00 men at ;e-a. $is enemy (calle* the !hilistines) ha* a camp of many thousan*s of men at %ichmash. 'hen the !hilistines mo e* a small group of their sol*iers forwar*. 'hey esta-lishe* their camp on one of the cliffs a-o e the passage through the mountains near %ichmash. So Saul acte* -ol*ly. $e mo e* all his C00 men onto the opposite cliff. $e wante* the !hilistines to thin+ that, li+e them, he ha* a ast army -ehin* this group of men. $owe er, that was not true. 'hose C00 men were all the men un*er the comman* of Saul an* his son 9onathan.

383

$ Samuel hapter $/
= son who was not like his father
&$ Samuel $/:$'
!eople often say that a son is li+e his father. $owe er, that was certainly not true a-out %onathan an* his father, who was King Saul. Saul was often -itter an* angryB 9onathan was +in* an* loyal. Saul care* ery much a-out his own power an* authorityB 9onathan *i* not consi*er those things important. So it *oes not surprise us that %onathan often a ted in a different way from his father> Saul ha* -rought .srael>s army onto the lan* a-o e the cliff at %igron. )n the opposite cliff was a camp of his enemies, the army of !hilistia (calle* the !hilistines). ,e *o not +now what Saul>s plan was. !erhaps he was acting in a -ol* an* impressi e manner in or*er to frighten his enemies. Saul +new that his own army was much wea+er than the !hilistines> army. $owe er, Saul>s enemies coul* not -e sure a-out that. .f they felt afrai*, they might go -ac+ to !hilistia. )r perhaps Saul inten*e* to attac+ -y night. $e *i* that successfully against 0mmon>s army (1 Samuel 11611). $owe er, 9onathan ha* his own plan, an* he *i* not tell his father a-out it. %onathan was fighting this battle be ause he trusted (od to res ue 1srael> 9onathan truste* ;o* as few people e er *o. Saul ha* C00 men un*er his comman*B the !hilistines ha* many thousan*s. 9onathan as+e* only one yo!ng man to Goin him. 'ogether they woul* show that (od res ues 1srael < not its +ing or a ast army. 'hey woul* not e en carry out their attac+ secretly -y night. ;o* *i* not nee* such metho*s to sa e his people. So, they went d!ring the day.

Saul+s amp at ?igron

&$ Samuel $/:*70'
'his is a des ription of Saul+s amp imme*iately -efore his son, 9onathan, -egan the -attle against his enemies, the !hilistines (in other wor*s, !hilistia>s army). 'he camp was at ?igron. %igron was a-out A miles (C +ilometres) from Saul>s home at ;i-eon. Saul ha* C00 men in that camp. 'hat was all the men who were willing to fight with him (1 Samuel 1361E). =hiAah2 the hief priest2 was also there. You can rea* a-out 0hiGah>s father .cha-o* in 1 Samuel A61D<22. 0hiGah was wearing the ephod, which was a special long shirt for the chief priest. /@o*us 286C<30 *escri-es it. .n the epho* were the sacre* o-Gects calle* the ABI6 an* THA66I63 'he chief priest use* those o-Gects when he inIuire* of ;o* on -ehalf of the people (see 1 Samuel 1A63C<A2). %igron was ne@t to ?i hmash2 where there was a passage -etween the cliffs. 'he passage went -elow two opposite cliffs, calle* #o4e4 an* eneh. 3oJeJ means the =shining> cliff. !erhaps its roc+s were -are, an* they shone -rightly in the sun. Seneh means the =thorny> cliff. 'horns are -ushes that ha e sharp points on their lea es or -ranches. !erhaps thorns co ere* this cliff. Saul>s army ha* campe* on the hill a-o e one of these cliffs. !art of !hilistia>s ast army ha* campe* on the hill a-o e the opposite cliff. #rom his camp, Saul coul* watch his enemies (1 Samuel 1A61?).

38$

$owe er, Saul *i* not see what his son %onathan was *oing. 9onathan ha* secretly left Saul>s camp in or*er to -egin an attac+ against the enemy. )nly one young man was with 9onathan. 'hey were trusting ;o* to gi e them success in the -attle.

%onathan+s faith
&$ Samuel $/:3'
9onathan *i* not, of course, imagine that he himself coul* *efeat .srael>s enemies. 'hat woul* -e a ery foolish an* *angerous i*ea. $owe er, %onathan did trust (od to res ue 1srael> 'hat was the reason for 9onathan>s e@traor*inary actions at the start of this -attle. 9onathan coul* see that his father2 King Saul2 was not trusting (od> 9onathan +new how afrai* Saul an* all his sol*iers were (1 Samuel 136D). Saul ha* a ery small armyB his enemies (the !hilistines) ha* a ast army (1 Samuel 136E). Saul was acting -ol*ly -ecause his situation was ery *esperate. $e seeme* to -e preten*ing that really he was lea*ing a much larger army. 9onathan +new that the most li+ely result of Saul>s actions woul* -e a terri-le *efeat for .srael. Only (od ould sa-e 1srael now2 but Saul had no faith in (od> ;o* acts when people ha e faith (acti e -elief an* trust in ;o*) < $e-rews 116C. Saul ha* no faith, -ut 9onathan was trusting ;o*. 9onathan coul* not act in faith while he remaine* in Saul>s camp. ,hen 9onathan left the camp, Saul>s army coul* not still protect him. $owe er, 9onathan +new that Saul>s army was much too wea+ to protect anyone. .f 9onathan remaine* with them, he coul* only e@pect to *ie. .t seeme* much safer for 9onathan to trust ;o* (!salm C261<2). (od an sa-e his people2 and he does not need a -ast army to do it> %onathan belie-ed that (od would sa-e 1srael be ause of (od+s o-enant &spe ial relationship' with 1srael> 'hat was why 9onathan *escri-e* his enemies as .!n%ir%!m%ised1. 'hat wor* *escri-es a man who has not recei e* the operation calle* circumcision. 4ircumcision is a me*ical operation where someone cuts a small piece of s+in from the se@ part of a man or -oy. .srael>s men an* -oys accepte* this operation -ecause of ;o*>s co enant with 0-raham (in other wor*s, ;o*>s promises to 0-raham) in ;enesis chapter 1D. 'he mar+ showe* that they -elonge* to ;o*.

E-iden e that %onathan+s faith was genuine

&$ Samuel $/:5'
Sometimes people imagine themsel es to -e a ting in faith when really they are trying to ontrol (od. 9onathan ha* seen how his father, King Saul, ha* trie* to force ;o* to help him (1 Samuel 136D<13). 0lso, 9onathan woul* ha e +nown a-out the terri-le trou-les that such -eha iour ha* cause* in .srael>s recent history (1 Samuel A63<11). So, 9onathan +new that he must not -eha e li+e that. #aith is the acti e -elief an* trust that ;o*>s loyal ser ants show towar*s him. .t comes from ;o*, an* not from a person>s min* or *esires. 'he person with faith *oes what ;o* has gui*e* that person to *o. 9onathan +new that ;o* ha* ma*e promises to his nation, .srael. $owe er, %onathan still needed lear e-iden e that he really was a ting in faith> )therwise, 9onathan>s plans woul* -e foolish an* *angerous. So, firstly, 9onathan as+e* a young man whether he woul* support him in the -attle. 'hat young man>s Go- was to carry 9onathan>s military eIuipment. .t seems that .srael>s sol*iers fought in pairs (1 Samuel 1A613<1A). 9onathan nee*e* that young man>s help, an* he coul* ha e gi en an or*er. $owe er, he chose not to *o that. .nstea*, he carefully e@plaine* what he propose* to *o. $e tol* the young man that he was trusting ;o* to act on .srael>s -ehalf. #e wanted to see whether (od would gi-e that young man the faith to Aoin him in the battle> 'he natural reaction for that young man woul* -e fear (1 Samuel 136C<D). $owe er, ;o* ga e faith to that young man. .n fact, his faith was so strong that it en ouraged %onathan+s own faith>

38%

E-iden e that (od was guiding %onathan

&$ Samuel $/:67$*'
0 young man ha* agree* to support 9onathan in the -attle. $owe er, it was much more important that they shoul* ha e ;o*>s support. 'he two men +new that they coul* not win the -attle -y their own efforts. )nly ;o* coul* sa e (rescue) his people from their enemies. 9onathan -elie e* that he was acting in faith (acti e -elief an* trust in ;o*). $owe er, he was ery careful. Sometimes people wrongly imagine that they ha-e faithJ really2 they are a ting be ause of their own thoughts2 plans and desires> ;enuine faith comes from ;o*. So 9onathan wante* ;o* to show that he (;o*) really was gui*ing 9onathan. #or that reason, 9onathan *eci*e* to -eha e in a completely *ifferent manner from how sol*iers normally -eha e. $e woul* not try to enter his enemies> camp secretly, or -y night. 1nstead2 he would only enter their amp if they in-ited him to do that> 'hat woul* -e clear e i*ence that ;o* was on his si*e. So 9onathan went to a place where his enemies coul* see him clearly. (ormally, sol*iers woul* not allow anyone from the other si*e to enter their camp. 'hey coul* see -oth 9onathan an* his companion, an* their military eIuipment. $owe er, on this occasion, %onathan+s enemies told %onathan to limb into the amp so that they ould fight> !ro-a-ly they were Gust laughing at 9onathan. $owe er, their in itation into the camp was the e i*ence that 9onathan ha* as+e* ;o* to pro i*e. 'hat camp ha* e@cellent *efences. 'o get there, 9onathan an* his companion ha* to clim- up a ery steep cliff (1 Samuel 1A613). 'heir enemies coul* easily stop them if they threw stones at them. $owe er, they *i* not *o that. They allowed %onathan and his ompanion to enter their amp>

%onathan fights the ;hilistines

&$ Samuel $/:$.7$/'
'he army of !hilistia (calle* the !hilistines) ha* esta-lishe* a ast camp, with many thousan*s of sol*iers, at %ichmash (1 Samuel 136E). .srael>s camp, at %igron, ha* Gust C00 sol*iers (1 Samuel 1A62). 'he two camps were only a-out 1 mile (2 +ilometres) away from each other. 3etween them were the cliffs that 1 Samuel 1A6A<E mentions. 'he !hilistines ha* sent a small group of soldiers out from their main camp to *efen* the cliff. .t was this group that 9onathan attac+e*. 9onathan wor+e* closely with the young man who was supporting him. !ro-a-ly, .srael>s sol*iers often fought in pairs li+e this. )ne sol*ier coul* *efen* the other sol*ier if an enemy trie* to attac+ from -ehin*. 9onathan ha* -oth a swor* an* a spear (1 Samuel 13622). $e coul* not use -oth of these together. #rom the *escription, it seems that %onathan fought with the spear> 0 spear was a pole with a sharp iron hea*. ,ith it, 9onathan coul* Iuic+ly cause an inGury to any enemy sol*ier who approache* him. 0s each sol*ier fell, 9onathan turne* from him to fight against the ne@t sol*ier. .n the meantime, the young man with %onathan used the sword to atta k the soldier on the ground> .t was necessary to *o that. 'he sol*iers on the groun* were still ery *angerousB any one of them coul* ha e risen up to +ill 9onathan. 4learly, 9onathan +new how to fight, -ut he coul* not win this -attle. 'here were too many !hilistinesB in the en*, they woul* ha e o ercome 9onathan. $owe er, then (od a ted (1 Samuel 1A61E). )nly ;o* can sa e his people.

38&

(od uses an earthEuake to win a battle

&$ Samuel $/:$0'
)nly two men (9onathan an* the young man who supporte* him) were attac+ing the camp of the !hilistines (the army from !hilistia). 'hey fought successfully against a few men. )ther men woul* then run through the camp to report that an attac+ ha* -egun. .t seems that the news cause* a su**en shoc+ to the men in the camp. 'hey *i* not e@pect .srael>s army to -egin a -attle. 'hey *i* not +now how few men were attac+ing them. 'hey *i* not e en +now whom they shoul* fight against (1 Samuel 1A620). 'hen something happene* that ma*e !hilistia>s men e en more afrai*. 'he groun* shoo+B in other wor*s, there was an earthEuake. 'he !hilistines woul* ha e consi*ere* the earthIua+e to -e e-iden e that 1srael+s (od was angry with them. 'hey alrea*y +new that .srael>s ;o* was powerful (1 Samuel A68). 'hey e en realise* that he was more powerful than their own go*, "agon (1 Samuel E61<D). (ow, they ha* offen*e* against .srael>s ;o*. 'hey ha* esta-lishe* their ast camp on lan* that -elonge* to him (1 Samuel 136E). 'hey ha* stolen goo*s that -elonge* in his lan* (1 Samuel 1361D<18). So, they were afrai* of what .srael>s ;o* woul* *o to them. 'he result was that the ;hilistines did not know what to do. 'hey trie* to run awayB they went in e ery *irection. Some of them e en starte* to fight each other. .srael>s army was small an* wea+B it coul* ne er ha e *efeate* the ast army of the !hilistines. 'he !hilistines> *efeat in this -attle was entirely the work of (od.

Saul+s order to bring the ark

&$ Samuel $/:$37$8'
'he !hilistines (men from !hilistia) -elie e* that .srael>s ;o* was fighting against them. $owe er, Saul (the +ing of .srael) was not sure a-out that. Saul coul* see that there was great onfusion in his enemies> camp. %en were running in e ery *irection an* they were e en fighting each other. $owe er, Saul coul* not un*erstan* why that was happening. 'he !hilistines were acting as if an army were attac+ing them. Saul gathere* his own sol*iers so that they woul* -e rea*y to fight. )nly then *i* Saul realise that %onathan, his son, ha* left his camp. 9onathan ha* left secretly, -ut Saul +new his son>s attitu*es. Saul pro-a-ly suspecte* then that, somehow, 9onathan was responsi-le for the trou-le in the !hilistines> camp. Saul coul* see that this situation ga e him the opportunity to lead 1srael+s army in a su essful battle against the ;hilistines. $e was eager to fight against them (1 Samuel 1A62A). $owe er, first he nee*e* to -e sure that ;o* was on his si*e. So Saul calle* 0hiGah, who was .srael>s chief priest. Saul ga e him an e@traor*inary or*er6 to bring the ark of the o-enant into the -attle. 'he ar+ was the sacre* -o@ which acte* as e i*ence of ;o*>s co enant (relationship) with .srael. Saul ha* trie* to persua*e ;o* to support him in this -attle -y means of sacrifices (gifts) in 1 Samuel 136?<1A. (ow Saul was trying to force ;o* to act, -ecause the sacre* ar+ woul* -e in *anger. .t woul* ha e ta+en a whole *ay to -ring the ar+ from Kiriath 9earim (1 Samuel D61). Saul coul* not wait that longB he had to a t Eui kly> So he change* his min* a-out the ar+ an* he sent his sol*iers into the -attle.

38'

?ore men Aoin the fight

&$ Samuel $/:*97*.'
;o* ha* acte* to rescue his people from the !hilistines (!hilistia>s army). $e *i* it e en before .srael>s army entere* the -attle. So it was clear that (od 7 and not 1srael+s army 7 had res ued 1srael> .srael>s +ing, Saul, was an@ious that the result of the -attle shoul* -e a omplete defeat for !hilistia (1 Samuel 1A63C). $e wante* to ma+e !hilistia>s army so wea+ that it coul* not attac+ .srael again. 'he !hilistines were running away, -ut Saul *i* not want them to escape. 'hat was why he sent .srael>s army into the -attle. Saul entere* that -attle with C00 men (1 Samuel 1A62), -ut soon, many more men were fighting for him> Some of those men ha* pre iously supporte* the !hilistines, although they -elonge* to .srael. 'hey may ha e inclu*e* some sla es, who were now fighting for their free*om. 0nother group of men who supporte* Saul ha* pre iously -een too afrai* to stay in his army. 'hey hi* themsel es -ecause Saul>s army seeme* too wea+ (1 Samuel 136C). $owe er, now the situation ha* change*, an* these men were please* to Goin in the fight. 3ecause many !hilistines were now trying to hi*e, these men were in the right places to attac+ them. .n fact, e en the !hilistines were helping Saul, -ecause they were fighting against each other. 'hat was a result of the confusion that ;o* ha* cause* in their camp (1 Samuel 1A61E). )f course, they were not trying to help .srael, although that was the effect of their actions. !erhaps their lea*ers were trying to control the other sol*iers. .f so, they were not successfulB they were Gust +illing each other. / ery man who coul*, ran away.

Saul+s ommand and %onathan+s rea tion

&$ Samuel $/:*/7.9'
.n 1 Samuel 861?<20, .srael>s people urge* Samuel to appoint a +ing for them, who woul* -e li+e the +ings of other nations. .n particular, they were thin+ing a-out the powerful an* cruel King (ahash of 0mmon (1 Samuel 12612). 1srael+s first king2 Saul2 would be ome a powerful and ruel man2 e en as (ahash ha* -een. ,e can see how powerful Saul alrea*y was -y his instructions to his men -efore the -attle. $e force* them to ma+e a serious promise not to eat until they ha* *efeate* his enemies that *ay. $e *eclare* a terri-le fate for any man who *i* not o-ey that promise. %onathan, Saul>s son, ha* a ery *ifferent character from his father. 9onathan was a -ra e sol*ier, -ut he was still a +in* man. $e ha* -egun the -attle ahea* of the other men, so he *i* not hear his father>s instructions to them. 9onathan felt a strong sense of sho k when he hear* a-out the promise. .t was ery har* wor+ to fight a -attleB of course the men nee*e* foo*. 9onathan himself ha* alrea*y taste* a little wil* honey, an* that ha* ma*e him stronger. 'he sol*iers ha* ta+en some animals from the enemiesB they shoul* coo+ some meat for their men. (ow that 9onathan ha* hear* a-out the promise, he woul* o-ey it. $owe er, that was still his opinion a-out this matter. Saul ga e that or*er -ecause he wanted the men to use e-ery effort in the -attle. $e -elie e* that he must win the -attle -y human effort. %onathan2 on the other hand2 was trusting (od to sa-e his people (1 Samuel 1A6C). So of course he *esire* to show +in*ness to the men who were carrying out ;o*>s wor+.

388

1srael+s soldiers eat meat with blood in it

&$ Samuel $/:.$7.0'
:e iticus 1D611 says, .The life is in the blood1. #or that reason, ;o* or*ere* .srael>s people that they must not eat the blood of any animal. ,hen they +ille* any animal for foo*, they must first *rain out the -loo*. )nly afterwar*s coul* they eat the meat. .n 1 Samuel 1A631<33, .srael>s sol*iers *i* not o-ey that rule. 'hey ha* Gust fought a great -attle against their enemies, an* they arri e* -ac+ wea+ an* tire*. .n fact, they were especially wea+ -ecause King Saul ha* or*ere* them not to eat any foo* that *ay. $e ha* force* them to promise not to eat until the -attle was o er (1 Samuel 1A62A). So when the men arri e* -ac+ at the camp, they were all ery wea+. 'hey +ille* some animals so that they coul* eat as Iuic+ly as possi-le. 'hey *i* not prepare the meat in the proper manner. They did not drain the blood from the meat as (od+s law ordered them to do> Saul recognise* imme*iately that this was a serious matter. ;o* ha* helpe* .srael>s men in their -attle that *ayB Saul did not want them now to offend (od> So Saul acte* imme*iately. $e or*ere* all the men to -ring their animals to a particular place, an* to +ill them there. 'here, someone (pro-a-ly the priest) woul* chec+ that they were o-eying ;o*>s law. Saul *i* something else too. $e ma*e an altar, in other wor*s, a pile of large stones where, in the future, people coul* offer gifts to ;o*. Saul *i* that in or*er to gi e than+s to ;o* for his help *uring the -attle. Saul was ery aware that ;o* ha* rescue* .srael that *ay.

(od refuses to answer Saul

&$ Samuel $/:.37.5'
)n that *ay, .srael>s men ha* fought successfully against a much larger army from !hilistia (calle* the !hilistines). 0fter the -attle, .srael>s men felt wea+, -ut a goo* meal soon ma*e them stronger again. So, Saul proposed that2 during the night2 they should arry out one final atta k against the !hilistines. %any of the !hilistines ha* scattere* an* .srael>s men woul* not catch them. $owe er, a large group remaine* near 3ethel (calle* 3eth 0 en in 1 Samuel 1A623). .srael>s men were too e@cite* to sleep that nightB they were rea*y to follow Saul into -attle again. $owe er 0hiGah, .srael>s chief priest, urge* them first to as+ ;o* a-out their plan. 'he chief priest ha* with him the sacre* o-Gects calle* the ABI6 an* THA66I6, which he use* to inIuire of ;o* (/@o*us 28630). ABI6 an* THA66I6 mean =perfect lights>B they were pro-a-ly precious stones. ,e *o not +now how the chief priest use* them. !ro-a-ly, they were some +in* of lots. :ots are usually a metho* to ma+e a *ecision -y chance. $owe er, .srael>s people *i* not -elie e that they were ma+ing these *ecisions -y chance. 'hey praye* first an* they truste* ;o* to gui*e the lots. 'hey accepte* the result as a *ecision from ;o* (!ro er-s 1C633). :ots usually gi e a simple answer, for e@ample =yes> or =no>. $owe er, in 1 Samuel 10622, there was a comple@ answerB an* in 1 Samuel 1A63D there was no answer. 'hese coul* -e the result of a series of Iuestions. )r there may -e some other e@planation. .n 1 Samuel 1A63D, Saul e@pecte* ;o* to support his *ecision. $owe er, (od refused to answer him> 'hat was a shoc+ -oth for Saul, an* for his army. 'hey must not go into -attle without ;o*>s support. .t seeme* clear that someone in .srael>s army ha* offen*e* ;o* -y his actions earlier that *ay. $owe er, Saul *i* not +now who was responsi-le for that wrong *ee*.

38(

%onathan is guilty
&$ Samuel $/:.67/*'
0s we rea* the account of the -attle in 1 Samuel chapter 1A, our attention turns constantly to %onathan, Saul>s son. .t was 9onathan who, with ;o*>s help, -rought success to .srael in that -attle. 9onathan truste* ;o* when no-o*y else in .srael was trusting ;o*. 3y his -ra e actions, 9onathan rescue* his nation. 'he reports of what 9onathan ha* *one -rought courage an* hope to .srael>s sol*iers in the -attle. #or them, as for us, he was the hero of that -attle. $owe er, there were also other reports about %onathan+s beha-iour *uring that -attle. $e alone ha* not obeyed his father1s %ommand for the men not to eat (1 Samuel 1A62A<2D). $e *i* it without +nowle*ge of that comman*B -ut then he spo$e /ith f!ll $no/ledge. ;o*>s law says that a son must gi e honour to his father ("euteronomy E61C). $owe er "onathan spo$e, in p!bli%, /ords that bro!ght shame !pon his father, the +ing (1 Samuel 1A62?<30). 0ll the people +new that they must respect their +ing (1 Samuel 2A6CB /cclesiastes 10620). ;o* himself ha* appointe* .srael>s +ing (1 Samuel 1061). .srael>s men a*mire* 9onathanB they *i* not want to cause trou-le for him. So they had not told Saul a-out this matter. $owe er, now they wishe* that they ha* tol* SaulH ,ithout +nowle*ge of the facts, Saul had already de lared a terrible Audgement against his own son (1 Samuel 1A63?). (o-o*y *are* to stop him. (e@t, Saul praye* to the ;o* of .srael, who +nows the secrets in e ery person>s heart (!salm 13?61<C). $e as+e* ;o* to show who was guilty. (od+s answer was: <%onathan+>

1srael+s men sa-e %onathan

&$ Samuel $/:/.7/0'
(od had shown that he onsidered %onathan2 Saul+s son2 to be guilty of an e-il deed> $e ha* not o-eye* the comman* of his father, King Saul (1 Samuel 1A62A<2D). 9onathan ha* acte* without +nowle*ge of that comman*, -ut his wor*s afterwar*s ma*e the matter more serious (1 Samuel 1A62?<30). %onathan was not humble and he was not sorry> $e insiste* that he was right. Saul had made a serious promise to kill the man who was guilty of that e-il deed (1 Samuel 1A63?). / en when ;o* showe* 9onathan to -e guilty, neither Saul nor 9onathan change* their attitu*e. 9onathan was still arguing that he *i* not *eser e to *ie. Saul was still promising to +ill 9onathan. 0s +ing, Saul ha* the right to carry out that punishment against 9onathan. $owe er, 1srael+s soldiers stopped him> ,ith ;o*>s help, 9onathan ha* rescue* .srael that *ay. So the sol*iers insiste* that 9onathan shoul* not *ie. 0s 9onathan ha* rescue* their nation, so they rescue* him from *eath. ,e may as+, howe er, whether ;o*>s law allowe* them to *o that. &n*er ;o*>s law, 9onathan was guilty. 9onathan *i* not +now that he was not o-eying his father. $owe er, in such circumstances, ;o*>s law still ma*e him responsi-le for his wrong *ee* (:e iticus E61D). .t was a ery serious matter for a person to spea+ against his father (:e iticus 206?). .t was e en more serious to oppose the +ing whom ;o* ha* appointe* (1 Samuel 2C6?). $owe er, the purpose of (od+s law is to punish e-il people 7 not to ontrol people who trust (od (1 'imothy 16?<10B ;alatians 3611<12). 9onathan -elie e* ;o*>s promises to .sraelB he was trusting ;o* to sa e .srael (1 Samuel 1A6C). ;o* sa es those people who trust him (Fomans A63< C).

3(0

=n a

ount of Saul+s wars

&$ Samuel $/:/37/6'

1 Samuel 1A6AC en*s the account of the -attles against the !hilistines (!hilistia>s army) in 1 Samuel chapter 13 an* 1A. Saul ha* *efeate* the !hilistines, -ut he ha* not *estroye* their army. 'here woul* -e many future -attles -etween .srael an* the !hilistines. .n Samuel 1A6AD<E2, the author seems to gi e a legal or offi ial re ord of Saul+s rule as +ing of .srael. .srael>s people ha* as+e* for a +ing who woul* lea* their men into -attle (1 Samuel 8620). Saul *i* that constantly *uring his rule. 1 Samuel 1A6AD gi es a list of the nations that Saul opposed in -attle. !ro-a-ly many of those nations attac+e* .srael first, as 0mmon ha* *one in 1 Samuel 1161<2. Saul fought against them an* he *efeate* them. $owe er, they remaine* strong nationsB Saul *i* not gain control o er them. 'here is a special mention of Saul>s war against =malek in 1 Samuel 1A6A8. 'hat war was an act of Gu*gement which ;o* tol* Saul to carry out against 0male+. 'here is an account of that war in 1 Samuel chapter 1E. 1 Samuel 1A6A8 gi es another reason why Saul ha* to fight that war. 0male+>s men were constantly entering .srael to ro- its people. 'here is a later account of such an attac+ in 1 Samuel 3061<2. Saul+s wars did not bring pea e to 1srael> "uring Saul>s rule, the nation was in a constant state of war. .srael first +new peace *uring the rule of King "a i* (2 Samuel D61B 2 Samuel 2261). 'hat peace continue* *uring most of King Solomon>s rule.

Saul+s family and go-ernment

&$ Samuel $/:/870$'
The offi ial re ord of Saul+s rule continues with an account of his family. &nli+e the +ings who rule* .srael after him, Saul *i* not ha e many wi es or a large family. You may wish to compare him with "a i* in 2 Samuel 362<E an* 2 Samuel E613<1CB an* Solomon in 1 Kings 1161<3. .t was the custom for a great +ing to -uil* a palace an* to ha e many wi es. ,e ha e no recor* that Saul was responsi-le for the construction of any important -uil*ings. 'he reason was pro-a-ly the same as why he *i* not marry many wi es. Saul used all his time and energy for war> $e ha* no time for any other acti ity. 'here were constant wars *uring Saul>s rule. So it *oes not surprise us that the prin ipal offi ial in Saul+s go-ernment was =bner2 who le* the army. :ater +ings ha* much larger go ernments with many important officials (see 2 Samuel 861E<18 an* 1 Kings A61<C). Saul>s first son, %onathan2 *ie* at the same time as Saul. ,e rea* a-out 9onathan often in the 3oo+ of 1 Samuel. $e was a -ra e sol*ier, a goo* frien* of "a i*, an* a man who truly ser e* ;o*. 0fter Saul>s *eath, his secon* son 1sh-i rule* most of .srael for two years. You can rea* a-out his rule in 2 Samuel chapters 2 to A, where he is calle* .sh<3osheth. .t was =bner who appointe* .sh<3osheth to rule. $owe er, 0-ner *i* not remain loyal to .sh< 3osheth. You can rea* a-out these e ents an* a-out 0-ner>s *eath in 2 Samuel chapters 2 an* 3. 0fter 0-ner>s *eath, King "a i* *escri-e* 0-ner as .a prin%e and a great man1 (2 Samuel 3638). :ater in the 3i-le, we rea* a-out some more members of Saul+s family> Saul marrie* a concu-ine (a secon*ary wife of lower ran+) calle* FiJpah (2 Samuel 36D). $e ha* two sons -y her, who were calle* 0rmoni an* %ephi-osheth (2 Samuel 2168). Saul also ha* a son calle* 0-ina*a(1 Samuel 3162)B we *o not +now who his mother was. !erhaps these sons *o not appear in the list in 1 Samuel 1A6E0 -ecause they were -orn later.

3(1

Constant wars between 1srael and ;hilistia

&$ Samuel $/:0*'
Saul fought wars against the nations on e ery si*e of .srael (1 Samuel 1A6AD). $owe er, his most important enemies were the ;hilistines (the people from !hilistia). "uring Saul>s rule, .srael an* !hilistia were constantly at war. !hilistia was a nation on the south<west si*e of .srael. .t ha* E principal towns, an* each town ha* its own ruler. /ach of these towns ha* strong walls roun* it, an* controlle* the surroun*ing illages (1 Samuel C61D<18). !hilistia>s situation ga e it se eral a* antages. .t was -y the coast, so it controlle* the sea ports. 'he main route to /gypt also went through !hilistia. So, !hilistia>s situation ga e it control o er the tra*e in an* out of .srael. %any of Saul>s other enemies, for e@ample 0mmon an* %oa-, were on the east si*e of the ri er 9or*an. 'he ri er acte* as a natural *efence for .srael. $owe er, !hilistia was ne@t to the main part of .srael, an* they were -oth on the west si*e of 9or*an. So 1srael be ame ;hilistia+s only important enemy> 'he two nations were constantly trying to gain control o er each other (1 Samuel A6?). 'he !hilistines ma*e iron, which .srael nee*e* for tools an* military eIuipment. .srael>s people mainly wor+e* in agri%!lt!re, an* the !hilistines pro-a-ly nee*e* foo* from .srael. Samuel ha* warne* .srael>s people that their +ing woul* ta+e their young men for his army (1 Samuel 8611<12). 'hat is what happene*. Saul for ed all the strongest and bra-est men in 1srael to Aoin him in the fight against the ;hilistines> .n the en*, -oth Saul an* his son 9onathan *ie* in a -attle against the !hilistines (1 Samuel chapter 31B 2 Samuel chapter 1).

$ Samuel hapter $0
%udgement against =malek
&$ Samuel $0:$7*'
/ en as ;o* is the Gu*ge of each person, so (od is the Audge of entire nations. ,hen ;o* ma+es a Gu*gement against a wic+e* nation, he often *oes not carry out that punishment imme*iately (for e@ample ;enesis 1E61CB 1 Kings 1362). (od+s delay gi es the people in that nation the opportunity to change their -eha iour an* to ser e him (2 !eter 36?). .f they *o, ;o* will forgi e them. $owe er, often the people in that nation choose to continue their wic+e* -eha iour an* they -ecome e en more e il. Such -eha iour pro es that ;o*>s Gu*gement against them was right (;enesis 1E61C). )n this particular occasion, ;o*>s Gu*gement was against the nation calle* =malek. .ts people, calle* 0male+ites, li e* in the *esert on the south of .srael. 'he reason that ;o* ga e was the =malekites+ great ruelty in E,odus $5:67$0. "euteronomy 2E61D<1? *escri-es why 0male+>s attac+ on that occasion was so cruel. ;o* *eci*e* at that time that he woul* not allow the nation calle* 0male+ to continue to e@ist (/@o*us 1D61CB "euteronomy 2E61?). $owe er, he allowed /99 years to pass before he told Saul to arry out his Audgement against =malek> .n the meantime, the 0male+ites ha* continue* to -e wic+e* (1 Samuel 1E618). 'heir +ing was a mur*erer (1 Samuel 1E633). 'hey constantly attac+e* an* ro--e* from the people in .srael (1 Samuel 1A6A8B 1 Samuel 3061<A). 'hese things showe* that ;o*>s Gu*gement against 0male+ was right an* proper.

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"uring this perio* of history, ;o* sometimes use* his people to carry out his Gu*gements. That does not still happen today> .nstea*, ;o* uses his people to*ay to show his +in*ness to people in e ery nation (%atthew 2861?). $owe er, ;o* still ma+es Gu*gements against all that is e il. 0t the proper time he himself will carry out his Gu*gement against all that is e il in this worl* (Fe elation 1?611<21).

=n espe ially se-ere a t of Audgement

&$ Samuel $0:.'
;o*>s instructions in 1 Samuel 1E63 may gi e us a sho k. 'he mo*ern rules for war *o not allow sol*iers to +ill anyone who is not actually opposing them. Sol*iers shoul* not +ill their enemies> chil*ren. $owe er the reality, e en in the mo*ern worl*, is that ery many chil*ren constantly *ie -ecause of wars. .n the ancient worl*, these instructions woul* also ha e cause* shoc+, -ut for a *ifferent reason. ,hen sol*iers fought -attles on -ehalf of their nation, they e,pe ted to re ei-e a reward for their efforts. 0fter a successful -attle, they too+ from their enemies anything that ha* any alue whate er. / ery sol*ier e@pecte* to ta+e away animals, +ni es, clothes an* perhaps e en sil er an* gol*. 'hey too+ home women an* chil*ren to -e their sla es. 'hey e en too+ whate er they coul* from the -o*ies of *ea* an* *ying men. / eryone consi*ere* that sol*iers ha* a right to these things as their wages. So it was an unusually se-ere a t of Audgement when (od ordered the soldiers to destroy e-erything> .t happene* ery rarely in the 3i-le. ;o* only ma*e such a Gu*gement against a nation or a city that ha* -ecome completely e il. $e woul* not allow anyone to remain ali e who coul* continue the wic+e* acts of that nation or city. .n fact, some of 0male+>s men *i* remain ali e after this war. 1 Samuel 3061<2 shows us that they continue* to carry out cruel an* wic+e* acts. .n the en*, one of them +ille* King Saul (2 Samuel 16E<10). E-en when (od issues su h se-ere Audgements2 he always shows mer y (+in*ness). $e is +in* to the people who o-ey him. $e sa e* (oah from the great floo* (;enesis C6?<22)B he sa e* :ot from So*om (;enesis chapter 1?). $e sa e* Faha->s family from 9ericho (9oshua C62E). $e sa e* the people calle* Kenites from 0male+ (1 Samuel 1E6C). $is Gu*gements are se ere, -ut his mercy is great (/@o*us 3A6C<D).

Saul+s -ast army

&$ Samuel $0:/'
Saul le* a -ast army in the war against 0male+, as he ha* *one in the war against 0mmon (1 Samuel 1168). .n the meantime, ;o* ha* shown that he coul* sa e (rescue) .srael -y means of Gust a few people (1 Samuel 1A6C). $owe er, Saul was right to gather his whole army. ;o*>s people shoul* -eha e in a sensi-le manner. 'hey must ne er act in a foolish manner on purpose -ecause they want ;o* to protect them. .n fact, not e-eryone in 1srael was willing to Aoin the army on this o asion> Saul>s army in 1 Samuel 1E6A was smaller than his army in 1 Samuel 1168. !ro-a-ly many men woul* not fight -ecause they themsel es woul* gain no -enefit from this war (1 Samuel 1E63). ,hen 0mmon ha* attac+e* 9a-esh, the whole of .srael was in *anger (1 Samuel 1162B 1 Samuel 12612). $owe er, 0male+ was on the south si*e of .srael. ,hen its men ro--e* .srael (1 Samuel 1A6A8), they woul* usually attac+ only the south of .srael. .t was the inha-itants of %udah, in the south of .srael, who suffere* most from those attac+s. 0lthough they woul* gain more than any other region from 0male+>s *efeat, they only sent $92999 men to Goin Saul>s army. 'hat is perhaps e i*ence of how se ere 0male+>s attac+s ha* -ecome. 9u*ah was so unsafe that few people were li ing there.

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0-out E0 years later, King "a i* counte* .srael>s army. 3y that time, he ha* *efeate* the enemies on e ery si*e of .srael. 9u*ah ha* -ecome a peaceful an* safe place to li e. So, the num-er of people who li e* there ha* increase* astly. "a i* counte* 0992999 men from %udah who coul* fight in .srael>s army (2 Samuel 2A6?).

4esert nomads
&$ Samuel $0:073'
.n the south of .srael, an* -etween .srael an* /gypt, there are the *eserts calle* -egev an* inai. 0t the time of the 3i-le, people li e* in these *eserts. 'hey inclu*e* groups calle* *male$ites, =enites an* 6idianites3 'hese people were nomads. .n other wor*s, they li e* in tents an* they tra elle* across the region. 'hey ha* to tra el in or*er to fin* places where their animals coul* fee*. 'hat was their usual wor+B to keep animals. 0-raham, .saac an* 9aco- li e* in that manner ($e-rews 116?). So *i* %oses (/@o*us 361). 'hese groups gaine* great +nowle*ge of their region, an* that allowe* them to *o some other wor+. 'hey -ecame traders (;enesis 3D628) an* guides ((um-ers 1062?<32). $owe er, the 0male+ites foun* an easier way to li e. 'hey -ecame robbers who were famous for their cruelty (1 Samuel 1E633B 1 Samuel 3061<2B 1 Samuel 1A6A8). 'he 0male+ites> 2city5 (1 Samuel 1E6E) was pro-a-ly a large camp. ('he wor* 2city5 in the $e-rew language really means a place that people guar* -y night.) !erhaps the 0male+ites ha* gathere* there -ecause they were preparing to attac+ .srael again. $owe er, Saul>s actions stoppe* that. 'he Kenites were relati es of $o-a-, who was the -rother of %oses> wife (9u*ges A611). 'hey were originally %i*ianites, -ut they helpe* .srael>s people in the *esert (/@o*us chapter 18B (um-ers 1062?<32). (ow, howe er, the Kenites were li ing among the 0male+ites. 3ecause of their +in*ness to .srael in the past, Saul wante* to sa e the Kenites. 'hat was why Saul *i* not attac+ the 0male+ites imme*iately. .nstea*, he first urge* the Kenites to separate themsel es from the 0male+ites. $e *i* not -egin his attac+ until the Kenites were safe.

The defeat of =malek

&$ Samuel $0:578'
(od had sent Saul to arry out his Audgement against the =malekites> 'he 0male+ites were a nation that ha* cruelly attac+e* .srael>s people at the time of %oses. Since then, they ha* -ecome cruel ro--ers who often attac+e* the south of .srael. !ro-a-ly, Saul was please* to ha e this opportunity to punish them. Saul showe* them no pity. $e *ealt with them as cruelly as they ha* *ealt with other people. $e first attac+e* their main camp. 'hen he attac+e* them across their entire region. ,here er he went, Saul an* his sol*iers +ille* the 0male+ites. $e trie* not to lea e any of them ali e. ($owe er, as 1 Samuel chapter 30 shows us, some of them *i* escape.). $owe er, Saul did not obey (od+s instru tions to him> Saul was acting as ;o*>s agent when he punishe* the 0male+ites. 'hat was a sacre* an* serious *uty. ;o* ha* or*ere* that Saul>s men must *estroy e erything (1 Samuel 1E63). 'hey must not ta+e -ac+ anything from the 0male+ites. =fter the battle2 Saul+s men robbed the =malekites2 e en as the 0male+ites ha* ro--e* other people. Saul allowe* the men in his army to ta+e -ac+ the 0male+ites> -est animals. Saul later sai* that he inten*e* those animals as gifts to ;o* (1 Samuel 1E61E).

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Saul himself -rought -ac+ =gag2 the =malekites+ king2 as his prisoner. 0gag was a cruel mur*erer (1 Samuel 1E633). ,e *o not +now what Saul inten*e* to *o to 0gag. !erhaps Saul wante* to show that he coul* control such a powerful an* cruel foreigner as 0gag. :ater, Saul *i* gain control o er such a man, "oeg from /*om. "oeg was willing to carry out the most wic+e* acts on Saul>s -ehalf. $e carrie* out cruel an* e il *ee*s that no-o*y from .srael woul* e er *are to *o (1 Samuel 22618<1?).

(od tells Samuel that Saul has not obeyed (od

&$ Samuel $0:$97$0'
;o* ha* sent Saul to carry out his (;o*>s) Gu*gement against the people calle* 0male+ites. The =malekites were -ery wi ked2 and (od+s Audgement against them was espe ially se-ere> $e or*ere* Saul an* his army to *estroy e erything. 3y that means, they woul* han* that wic+e* nation o er to ;o* entirely. 'hese instructions were li+e the instructions that 9oshua ga e for the -attle against 9ericho (9oshua C61D<18). 9oshua>s comman*s at that -attle really came from ;o*, as 9oshua D610<12 shows. $owe er, one of .srael>s men, 0chan, refuse* to o-ey those comman*s (9oshua D621). 'he result was the *efeat of the army in the ne@t -attle (9oshua D61<E). (od told Samuel that Saul had not obeyed his &(od+s' instru tions> .mme*iately, Samuel recognise* that this was a ery terri-le matter. )n this occasion, it was not merely an or*inary sol*ier li+e 0chan who ha* not o-eye* ;o*. Saul was the +ing, an* his act coul* ha e terri-le results for the whole nation. Samuel spent the whole night in prayer, then he went to accuse Saul. Samuel foun* Saul in a ery happy moo*. Saul was tra elling roun* his countryB people were praising him -ecause of his success in the war. Saul e@pecte* that Samuel too woul* gi e him honour. Saul tol* Samuel that he (Saul) ha* carrie* out ;o*>s instructions. $owe er, Samuel ould hear the e-iden e that this was not true> Saul>s sol*iers ha* ta+en sheep an* cows from the 0male+ites. ;o* ha* tol* Saul to +ill those animals with the 0male+ites (1 Samuel 1E63). 'he noise of those animals pro e* that Saul ha* not o-eye* ;o*.

Saul protests against (od+s message

&$ Samuel $0:$37*$'
Samuel *eclare* the ery serious message that ;o* ha* gi en for Saul. 0lthough Saul ha* consi*ere* himself unimportant (1 Samuel ?621), ;o* ha* gi en great honour to Saul. 'hen ;o* ga e Saul a serious an* sacre* tas+6 to carry out ;o*>s Gu*gement against a wic+e* nation. 0lthough Saul *efeate* that nation, he *i* not o-ey ;o*>s instructions. ;o* ha* tol* Saul to han* o er that nation, an* e erything in it, to ;o* < an* therefore, to *estroy e erything. $owe er, Saul had allowed his men to bring ba k the best ows and sheep 7 and Saul himself was responsible> 'hat was the message that ;o* tol* Samuel to gi e to Saul. .t astonishes us that Saul dared to argue with ;o*>s wor* to him. ;o* *oes not lie or say anything untrue. $is wor*s are perfect an* his Gu*gements are always right an* proper. )ur reaction shoul* -e hum-leB we shoul* confess our wrong *ee*s to him. $owe er, Saul protested that his a tions were ompletely right> $e ha* *efeate* the enemy that ;o* sent him to fight against. $e ha* *estroye* e erything that ha* little alue in that country. .ts +ing was now Saul>s prisoner. )f course Saul *i* not want to waste the -est cows an* sheep. $e e@plaine* to Samuel that he ha* a better plan for those animals. His men had bro!ght them to Gilgal, /here the priests /o!ld offer them to God3 Then the meat /o!ld provide a great meal for the people, as in > am!el >>:>E3 *lso, a!l /o!ld b!rn many of the animals %ompletely as gifts to God (see :e iticus chapter 1). Samuel>s wor*s in 1 Samuel 1E622<23 were ;o*>s reply to this plan.

3(%

!hy Saul did not obey (od

&$ Samuel $0:**'
Saul *i* not o-ey ;o*>s instructions for the war against 0male+. ;o* ha* tol* him not to -ring -ac+ any of the animals from 0male+ (1 Samuel 1E63). .n fact, Saul -rought -ac+ many of the -est sheep an* cows from there. $e *i* that -ecause, in his opinion2 he had a better plan for those animals. $e -rought them -ac+ to ;ilgal where he inten*e* to offer them as a gift to ;o*. Saul onsidered that su h an impressi-e gift would please (od greatly> Saul wante* to please ;o* -ecause he nee*e* ;o*>s help for himself an* for his nation. Saul ha* plans for future wars. 'hose plans coul* only succee* if ;o* supporte* him. $owe er, Saul coul* only ma+e that gift if he chose not to o-ey ;o*>s instructions to him. Saul de ided2 on purpose2 not to obey (od be ause Saul wanted to impress (od> 4learly, Saul ha* not recognise* the +in* of attitu*es that ;o* wante* him to ha e. 3y the power of ;o*>s $oly Spirit, Samuel spo+e to Saul. Samuel e@plaine* that, in or*er to please ;o*, ;o*>s people must o-ey him. 1t is mu h more important to obey (od than to gi-e gifts to him> Feally, -y his gifts, Saul was trying to pay for ;o*>s support. Saul ha* *one that on pre ious occasions too (1 Samuel ?6D<8B 1 Samuel 1368<13). .t was clear now that Saul ha* no real *esire to o-ey ;o*. .nstea*, Saul was trying to force ;o* to *o what he (Saul) wante*. .t was Saul>s metho* to try to control ;o*. 0s Samuel e@plaine* in 1 Samuel 1E623, that is a wic+e* attitu*e.

The result of Saul+s de ision not to obey (od

&$ Samuel $0:*.'
'he use of -oth idols (images of false go*s) an* wit h raft (magic) is an important part of many false religions. !eople use these things -ecause they want to ha e power in the worl* of spirits. $owe er, (od does not allow his people to do these things ("euteronomy E68<10B "euteronomy 186?<1A). ;o*>s people must pray to him alone, an* they must not try to control him. 0lthough Saul *i* not -elong to those false religions, he ha* refuse* on purpose to o-ey ;o*. .n Saul>s opinion, he *i* that for a goo* reason. ;o* ha* tol* him to +ill the animals in 0male+, -ut Saul wante* to gi e them to ;o*. Saul thought that such an impressi e gift woul* please ;o* greatly. 'hen Saul e@pecte* that ;o* woul* support Saul>s plans. 3y the power of ;o*>s $oly Spirit, Samuel e,plained why Saul+s beha-iour offended (od> Saul ha* not yet use* witchcraftB -ut he was -eha ing li+e someone who *i*. Saul *i* not Gust want power o er spiritsB he was trying to force ;o* to support his plans. 1t is the duty of (od+s people humbly to obey him> .n other wor*s, they accept ;o*>s authority o er their li es. Saul, on the other han*, was acting in a ery prou* manner. $e *eman*e* ;o*>s support for his own (Saul>s) plans while he refuse* to o-ey ;o*. .n false religions, people gi e to their i*ols the honour that ;o* alone *eser es. Be ause of his proud attitudes2 Saul was trying to take for himself the authority that (od alone has> Samuel ha* alrea*y tol* Saul that his rule coul* not last (1 Samuel 13613<1A). (ow Samuel ga e Saul an e en more se ere message. Saul ha* chosen to oppose ;o*>s authority o er him. So (od would remo-e Saul+s authority to be 1srael+s king> Soon afterwar*s, ;o* sent Samuel to appoint "a i* as .srael>s ne@t +ing (1 Samuel 1C61<13).

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(od does not forgi-e people without repentan e

&$ Samuel $0:*/7*3'
Saul ha* chosen on purpose not to o-ey ;o*B an* Samuel ha* *eclare* ;o*>s Gu*gement against him. $owe er, Saul still *i* not recognise how serious his sin was. Sometimes a person tries to confess sin without repentance. Fepentance means to turn away from sin. .t is when a person chooses, with ;o*>s help, not to continue in that sin. Depentan e is essential -ecause all sin is a serious matter. Sin is our wrong *ee*s that offen* against ;o*>s holy law. Saul tried to onfess his sin without repentan e> $e wrongly thought that he only nee*e* to say sorry for ;o* to forgi e him. $e ha* no *esire for ;o* to change his life. $e wante* to continue to act in the same manner that he ha* *one -efore. Saul e en trie* to argue that his sin was only minor. $e ha* acte* in a /ea$ mannerB other people ha* pers!aded him to *o it. ,e *o not +now whether that was true or not. $owe er, in 1 Samuel 1E620<21, Saul was prou* to *eclare that he ha* *one these things. (od onsidered Saul guiltyJ Saul had no right to argue against (od+s Audgement> Saul urge* Samuel to go with him to worship (gi e honour to) ;o*. !ro-a-ly Saul wante* to offer the gifts to ;o* that he mentione* in 1 Samuel 1E621. $e wante* Samuel to Goin him to show that ;o* appro e* of those gifts. Samuel refused> ;o* *i* not appro e of those gifts (1 Samuel 1E622). .n fact, ;o* *i* not e en recognise Saul>s authority to act as +ing now. ;o* *oes not forgi e people without repentance. %any people, li+e Saul, woul* li+e ;o* to forgi e them, -ut they *o not want to o-ey him.

Saul holds on to Samuel+s lothes

&$ Samuel $0:*57*6'
Saul ha* refuse* to o-ey ;o*. Samuel ha* tol* Saul that ;o* ha* remo e* Saul>s authority to -e .srael>s +ing. Saul argue*, -ut Samuel was firm. So Samuel turne* away from Saul in or*er to lea e him. Saul was *esperate. $e still *i* not want to o-ey ;o*, -ut he ery much nee*e* ;o*>s support. 3ecause ;o* *i* not still respect Saul>s authority, Saul wante* Samuel>s help. Samuel was a holy man with a right relationship with ;o*B he coul* pray for Saul. So Saul woul* not allow Samuel to go. Saul hel* Samuel>s shirt firmly as Samuel trie* to lea e. 'he result was that it tore. ,hen that happene*, ;o* ga e another message to Samuel. E-en as the shirt had torn2 so (od would take away Saul+s rule o-er 1srael by for e> 0s the shirt *i* not -elong to Saul, so the nation *i* not still -elong to him. 0s Saul ha* hel* on to the shirt, so he woul* hol* on to the nation. $owe er, ;o* was gi ing the rule o er .srael to another man, who woul* -ecome .srael>s ne@t +ing. ;o* woul* soon show Samuel who that ne@t +ing woul* -e. ,e will start to rea* a-out King 4a-id in the ne@t chapter, 1 Samuel chapter 1C. ;o* promise* that he woul* -e a -etter man than Saul. 0lthough "a i* ma*e se eral serious mista+es, he genuinely lo e* ;o*. 'he news that ;o* ha* chosen another +ing for .srael was a ery serious message for Saul. #rom now on, he un*erstoo* that his rule must en*. $e woul* fight fier%ely to hol* on to a country that was not his own. "a i*, on the other han*, woul* /ait patiently until ;o* han*e* the country o er to him.

3('

4oes (od repentB

&$ Samuel $0:*8'
.n 1 Samuel 1E62?, Samuel e@plaine* that ;o* *oes not repent. 'hat is, he does not hange his mind> 3ecause ;o* is perfect in e ery way, he ne er changes (9ames 161DB $e-rews 1368). &nli+e people, ;o* *oes not nee* e er to change his min*. $is wor*s, *ecisions an* actions are always goo* an* right. $e ne er acts in a manner that is not proper. $e ne er says anything that is not true. 1t is people who need to repent> 'heir actions are e il an* their *esires are wrong constantly (Fomans 36?<20). 'hey are all guilty (Fomans 3623). 'he 3i-le urges them to repent so that ;o* can change their li es (/Je+iel 18630<32B %ar+ 161EB 0cts 2638B 0cts 361?). Sometimes2 howe-er2 the Bible says that (od repents> 'here is an e@ample in 1 Samuel 1E63EB ;o* repente* a-out his *ecision to appoint Saul as .srael>s +ing. 'he e@planation is that, in the original language ($e-rew), the wor* for =repent> really means .to be sorry1. (od was sorry that he had appointed Saul> ;o*>s character ha* not change* an* his attitu*e ha* not change*. $owe er, Saul ha* not -een loyal to ;o*, an* ;o* regrette* that fact. Sometimes ;o* repents of a Audgement that he inten*e* to carry out (for e@ample, 9onah 36?<10). $e *oes that -ecause people themsel es ha e repente*B in other wor*s, they change* their min*s an* *eci*e* to o-ey ;o*. 'o such people, it seems that ;o* has repente*. $e has chosen now to allow that punishment not to happen. #owe-er2 really (od has not hangedJ only they ha-e hanged> ;o*>s perfect character remains the same. $is attitu*es an* opinions are the same. $e is still the ;o* who *eclares his Gu*gement against people>s e il *ee*s. $e still shows his great +in*ness to people who repent (/@o*us 3A6C<D).

!hy did Samuel hange his mindB

&$ Samuel $0:.97.$'
Saul ha* chosen not to o-ey ;o*, so ;o* was remo ing Saul>s authority to rule .srael. .n 1 Samuel 1E62A<2C, Samuel had refused to go with Saul when Saul worshippe* ;o*. $owe er, when Saul as+e* again in 1 Samuel 1E630, Samuel agreed> 3etween Saul>s two reIuests in 1 Samuel 1E62A<2E an* 1 Samuel 1E630, Saul>s attitu*e change*. .t was not a complete change6 Saul still *i* not want to o-ey ;o*. $owe er, Saul had begun to realise his responsibility for his own e-il deeds> .n 1 Samuel 1E62A, Saul ma*e an e@cuseB he -lame* other people. .n 1 Samuel 1E630, he *i* not *o that. $e also respecte* the fact that ;o* woul* not still support his rule. So, in 1 Samuel 1E630, he calle* ;o* = yo!r (Samuel>s) ;o*> an* not =my ;o*>. !ro-a-ly, there was also a hange in how Saul intended to worship (od> ='o worship> means to gi e honour to ;o*. .n the )l* 'estament (the first part of the 3i-le), people *i* that -y means of sa rifi es. 'heir sacrifices were the animals that they ga e to ;o*. $owe er, there were *ifferent +in*s of sacrifices. )riginally, Saul wante* to gi e b!rnt offerings an* pea%e offerings. 'he -urnt offering was the +in* of sacrifice where the priest -urne* the whole animal as a gift to ;o* (:e iticus chapter 1). .ts purpose was to show that a person was gi ing his life completely to ;o*. 'he peace offering was the sacrifice where a person share* the meat with the priests an* his family an* frien*s (:e iticus chapter 3). .t showe* frien*ship -etween that person an* ;o*. Saul coul* not sincerely gi e either of those +in*s of sacrifices. $e was not gi ing his life to ;o*, an* he ha* ruine* his relationship with ;o*. $owe er, Saul coul* still gi e sa%rifi%es to %onfess that he /as g!ilty. 'here are rules for such sacrifices in :e iticus A61 to E613 an* :e iticus E61A to C6D. So pro-a-ly those were the sacrifices that Samuel agree* to atten*.

3(8

Samuel kills King =gag

&$ Samuel $0:.*7..'
=gag was a murderer who had led a nation of ruel robbers> ;o* ha* sent Saul to punish -oth 0gag an* his nation -ut, somehow, 0gag escape*. 'hat is, he persua*e* Saul to ta+e him -ac+ to .srael as his prisoner. $owe er, ;o* ha* tol* Saul that 0gag must *ie. (od has appointed kings2 rulers and Audges in this world to arry out his punishments against e-il people (Fomans 1361<A). .f people with authority refuse to *o that, they themsel es are guilty. 'hat was what happene* to Saul. Saul +new clearly the Gu*gement that ;o* ha* issue* against 0gag an* his nation (1 Samuel 1E62<3). #owe-er2 Saul refused to obey (od> :e iticus E61A to C6D e@plains how a guilty person coul* offer a gift to ;o*. ,e thin+ that Saul *i* that in 1 Samuel 1E631. Such a person ha* to han* -ac+ anything that he ha* ta+en wrongly (:e iticus C6A). So Samuel told Saul to hand =gag o-er> 'he 3i-le says that 0gag came .deli%ately1. ,e are not sure what that wor* really means. !erhaps he felt afrai* of Samuel, although he still hope* to a oi* *eath. !erhaps he came in a ery prou* manner. $e ha* persua*e* Saul to sa e himB may-e he was trying to control Samuel in the same way. .t was ery rare for holy men in the 3i-le to carry out ;o*>s Gu*gements. 0s we ha e sai*, that was usually the *uty of rulers an* Gu*ges. $owe er, ;o* might tell a holy man to *o such a thing when other people neglecte* their *uties (1 Kings 1?61D). )f course we feel a sense of sho k to read how Samuel2 a -ery holy man2 killed =gag> ,e are sure that 0gag, a ery wic+e* man, *eser e* to *ie in such a terri-le manner. ,e +now that, in the en*, (od < an* not any man < was =gag+s Audge. 0ll ;o*>s Gu*gements are right an* proper.

Samuel separates from Saul

&$ Samuel $0:./7.0'
0fter the *eath of 0gag, -oth Saul an* Samuel returne* to the towns where they ha* their homes. Until that day2 Samuel had been Saul+s ad-iser and prophet (the person who spo+e ;o*>s wor*s to him). $owe er, now that Saul ha* chosen not to o-ey ;o*, the two men separate*. Samuel would ne-er again go to ad-ise Saul or to de lare (od+s words to him> 'heir only meetings woul* -e the strange inci*ents in 1 Samuel 1?623<2A an* 1 Samuel 28611<20. Saul>s *ecision not to o-ey ;o* ma*e Samuel ery sa*. Samuel acte* as if Saul were alrea*y *ea*. ;o* regrette* that he ha* appointe* Saul to -e .srael>s +ing. Soon, ;o* woul* sen* Samuel to appoint a new +ing o er .srael (1 Samuel 1C61<13). $owe er, Saul was not yet *ea*. =lthough he had lost his right to rule 1srael2 he still ontinued as king for se-eral years> "uring those years, Saul woul* often act in an extremely /i%$ed manner. 0n evil spirit ha* control o er him (1 Samuel 1C61A). $owe er, that e il spirit>s power was not continuous (1 Samuel 1C623). 'he result was that Saul coul* often act in a sensi-le an* +in* manner (1 Samuel 2A61C<21). $e e en carrie* out some holy acts (1 Samuel 1?623B 1 Samuel 2A61?). .t is not ;o*>s *esire to punish e en a person who has -ecome ery wic+e*. (od wants that person to turn from his e-il deeds so that (od an forgi-e him (/Je+iel 18621<23). ,e can see that ;o* ga e Saul many opportunities to *o that. $owe er, Saul *i* not, in the en*, turn -ac+ to ;o*. .nstea* Saul -ecame completely e il.

3((

$ Samuel hapter $3
(od tells Samuel to anoint a new king
&$ Samuel $3:$'
Samuel alrea*y +new that ;o* woul* gi e .srael a new an* -etter +ing, to replace King Saul (1 Samuel 1E628). 'hat was won*erful news, although Samuel *i* not yet realise it. $e still felt deeply sad a-out Saul>s *ecision not to o-ey ;o*, an* his wic+e* -eha iour. $owe er, ;o* tol* Samuel that he must prepare for a Goyful e ent. ;o* was sen*ing Samuel to a little town calle* Bethlehem. 'here li e* a man calle* 9esse, who ha* 8 sons. ;o* ha* chosen one of those sons to -e .srael>s +ing. ;o* *i* not yet tell Samuel the name of that particular son. %esse himself was pro-a-ly not well<+nown. $e -elonge* to the tri-e (group of families) of 9u*ah. .n ;enesis A?610, ;o* promise* that 9u*ah>s family woul* rule .srael. 9esse>s gran*father was 3oaJ an* his gran*mother was a foreign woman calle* Futh. You can rea* a-out their marriage in the 3oo+ of Futh. ;o* tol* Samuel to fill his horn with oil. 'he horn is the -ony point that grows on the hea* of many animals, for e@ample, -ulls. !eople sometimes carrie* liIui*s, especially oil, in the hollow centre of a horn. 'he oil came from the fruit of the tree calle* the oli e. 'he ceremony to appoint the +ing is the same as 1 Samuel 1061 *escri-es. Samuel woul* anoint (pour oil upon) the hea* of the new +ing. 'hat action showe* that ;o*>s $oly Spirit was coming upon the new +ing. 'he effect was to separate him from other people in or*er to carry out his special wor+ for ;o*.

Samuel+s sa rifi e in Bethlehem

&$ Samuel $3:*7.'
0lrea*y, Saul was a ting in a -ery ruel and e-il manner. 'he 3i-le *oes not recor* what he was *oing. .t coul* perhaps -e the mur*er of the people in ;i-eon (2 Samuel 2161), -ut that coul* ha e happene* later. $owe er, the fact of Saul>s e il -eha iour is alrea*y clear from Samuel>s *esperate prayer (1 Samuel 1C62). .t also pro-a-ly e@plains the fearful reaction of the lea*ers of 3ethlehem (1 Samuel 1C6A). Saul woul* continue to rule .srael for se eral more years. 4learly it woul* -e much too *angerous for Samuel to appoint another +ing in pu-lic. Samuel as+e* ;o* what he shoul* *o. ;o*>s answer was that Samuel should make a pri-ate -isit to Bethlehem. Samuel woul* appoint the new +ing pri ately, e en as he ha* appointe* Saul pri ately (1 Samuel 1061). #or that reason, ;o* tol* Samuel to ta+e a young cow with him. ,hen Samuel reache* 3ethlehem, he woul* in ite a few guests for a special meal. 'he meat for the meal woul* come from the cow, after Samuel ha* first offere* it to ;o* as a fellowship offering. 0 fellowship offering was a +in* of sacrifice (gift to ;o*). .ts purpose was to e@press frien*ship -etween people an* ;o*. 'he 3oo+ of 1 Samuel often refers to fellowship offerings (for e@ample 1 Samuel 163<EB 1 Samuel ?612<13 an* 1 Samuel ?622<2A). 'he guests at Samuel>s meal woul* -e the elders of Bethlehem (in other wor*s, the ol* men who acte* as local lea*ers an* Gu*ges). Samuel woul* also in ite %esse and his sons to the meal. (one of them woul* +now the main purpose of Samuel>s isit until Samuel appointe* the new +ing.

=n ient Bethlehem
&$ Samuel $3:/'
0lthough Bethlehem is only a small town (%icah E62), it was well<+nown in .srael 1000 years -efore 9esus> -irth. 'he royal family that rule* all .srael for 80 years, an* 9u*ah for 300 years afterwar*s, came from 3ethlehem.

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'hose +ings chose 9erusalem an* not 3ethlehem to -e their capital city. 9erusalem is a-out C miles (10 +ilometres) to the north of 3ethlehem. 'here in 9erusalem they -uilt their palaces an* they organise* their go ernment. $owe er, long afterwar*s the family still consi*ere* 3ethlehem to -e their real home (:u+e 26A). 3ethlehem is high in the hills of the region calle* 9u*ah. .t stan*s -y the ancient main roa* that runs from the north to the south of .srael. .t ha* a goo* supply of water from the well that is near its gate (2 Samuel 2361E). 3ethlehem ha* a gate -ecause a wall completely surroun*e* the town. 'hat gate was the most important place in the town. .n its sha*e, the ol* men who le* each family woul* sit each *ay. 'hey are calle* its =el*ers>B they acte* -oth as the town>s council (local go ernment) an* its court (Futh A61<12). (ear the town were the fiel*s where people grew their crops6 the grains calle* wheat an* -arley (Futh chapter 2). #or that reason 3ethlehem>s name means <the house of bread+. 'he inha-itants of 3ethlehem also +ept animals, especially sheep (1 Samuel 1C611). 'hey woul* ta+e those animals further away from the town into the hills to fee*. :ater, the tra*e in sheep -ecame especially important for 3ethlehem. .t woul* pro i*e many of the animals that people ga e to ;o* in the temple (;o*>s house) at 9erusalem (:u+e 268). $owe er, the temple *i* not yet e@ist, an* 9erusalem was not yet .srael>s capital city. 0t the time that we are rea*ing a-out, Samuel ha* to -ring his own animal to 3ethlehem (1 Samuel 1C62).

<Conse rate yoursel-es+

&$ Samuel $3:0'
,hen Samuel arri e* in 3ethlehem, he tol* his guests to consecrate themsel es. 'he wor* =consecrate> means that they shoul* ma+e themsel es holy. .n other wor*s, they shoul* prepare themsel es for ;o* to wor+ among them. 'hey shoul* separate themsel es from all that is not holy. Feally, no physical action can ma+e a person holy. .t can only happen -y means of ;o*>s wor+ in a person>s spirit. $owe er, people can choose whether or not they will allow ;o* to wor+ in their li es. ,e cannot control ;o*, -ut we can o-ey him. !e annot for e (od to make us holy2 but we an be humble towards him> .n other wor*s, we must not -e prou* an* we must accept his authority o er our li es. .n or*er to consecrate themsel es, people *ealt with their inner attit!des an* they carrie* out certain physi%al a%tions. 'he purpose of those actions was to e@press the attitu*e of their hearts. So, for e@ample, they /ashed themsel es an* their clothes (%ar+ D63<AB /@o*us 1?610). 'hat e@presse* the i*ea that they wante* ;o* to ma+e them %lean (!salm E16D). .n fact, ;o* woul* consi*er them clean when he forgave their sins (e il *ee*s) < .saiah 1618. So they also %onfessed their sins to ;o*. Samuel>s guests prepare* in that special manner -ecause Samuel>s meal ha* a sacre* purpose. 'he guests woul* -e eating meat that Samuel ha* offere* to ;o* as a sacrifice (a gift to ;o*). ;o* allowe* his people to eat that meat so that they ould e,press their friendship with (od and with ea h other. So it was important that each guest>s relationship with ;o* was -oth strong an* sincere.

(od sees what people annot see

&$ Samuel $3:37$9'
;o* ha* tol* Samuel to appoint one of %esse+s sons to -e .srael>s ne@t +ing. $owe er, ;o* ha* not yet shown Samuel /hi%h of those sons ;o* ha* chosen. ,hen 9esse intro*uce* his sons to Samuel, he first intro*uce* his ol*est son, /lia-.

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/lia- impresse* Samuel greatly. .t seems that /lia- was -oth strong an* tall. Samuel>s first thought was that such an impressi e young man woul* -e a goo* +ing. $owe er, Samuel was wrong. ;o* e@plaine* the reason to Samuel. ,hen people choose a lea*er, they often select an impressi e man or a powerful man. 'hey ma+e the *ecision by what they an see> $owe er, such lea*ers often *isappoint. !erhaps they lose their strength, or perhaps they use it in a cruel or e il manner. !erhaps they only seeme* to -e capa-le, -ut really they were wea+. ;o*, on the other han*, sees what people cannot see. $e +nows what is in a person>s heart6 that person>s true thoughts an* attitu*es. So when ;o* chooses a lea*er, that person may not seem impressi e. $owe er, (od knows the real intentions and desires of the person whom he is choosing. $e then gi es that person the skills that he will nee* for the tas+. ;o* ha* not chosen /lia-. $e ha* not chosen 0-ina*a- (9esse>s secon* son) or Shammah (his thir* son) either. .n fact, ;o* ha* not chosen any of the D sons that 9esse intro*uce* to him.

%esse+s youngest son

&$ Samuel $3:$$'
#or a moment, it seeme* as if Samuel>s isit to 3ethlehem ha* faile* to achie e its purpose. ;o* ha* sent him there to appoint one of 9esse>s sons to -e .srael>s ne@t +ing. $owe er, Samuel ha* now met each of 9esse>s D sons. ;o* ha* clearly tol* Samuel that he ha* not chosen any of them. Samuel was sure that ;o* ha* sent him to 3ethlehem for that purpose. So he carefully as+e* 9esse whether he ha* any other sons. %esse+s youngest boy was loo+ing after the family>s sheep. 'he -oy remaine* with the sheep as he guar*e* them from wil* animals (1 Samuel 1D63A<3C). $e le* the sheep to the places where they coul* fin* foo* an* water (!salm 23). So, he coul* ha e gone a long way from home, an* sometimes he might -e away for se eral *ays. .n ancient .srael, people usually ga-e the greatest honour to a father+s first son> 'hat son woul* -ecome the hea* of the family after his father>s *eath. $e woul* -ecome one of the el*ers (lea*ers) of his town, an* all his -rothers woul* ha e to respect his *ecisions. )n the other han*, the youngest son in a family did not seem important> 9esse>s sons *i* not respect their youngest -rother (1 Samuel 1D628). ;o*>s opinion a-out a person is *ifferent from the opinions that other people may ha e a-out that person (1 Samuel 1C6D). ;o* ha* sent Samuel to 3ethlehem to appoint one of 9esse>s sons to -e +ing. So2 Samuel ould not allow the meal to begin until that son was present> / eryone, e en Samuel an* 3ethlehem>s el*ers, woul* ha e to wait until that youngest son ha* returne*.

The boy whom (od hose to be king

&$ Samuel $3:$*'
Samuel waite* for 9esse>s youngest son to arri e. ,e *o not +now how long the *elay wasB it coul* ha e -een se eral hours. Samuel refuse* to carry out his sacrifice (gift to ;o*) or to -egin the meal until that -oy ha* arri e*. ;o* ha* sent Samuel to 3ethlehem to appoint .srael>s ne@t +ing, an* ;o* may ha e chosen that -oy. 'he author *escri-es the -oy as Samuel first saw him. )riginally, Samuel e@pecte* the new +ing to loo+ li+e Saul *i*. ,hen Saul -ecame +ing, he was pro-a-ly a-out A0 years ol*. $e was strong, an* especially tall. 'hat is also pro-a-ly a goo* *escription of /lia-, 9esse>s ol*est son, who impresse* Samuel greatly (1 Samuel 1C6C<D).

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4learly, 9esse>s youngest son must -e much younger than that. ,hen he arri e*, that youngest son looked -ery mu h like a boy> $e coul* ha e -een as young as 10 or 12 years ol*. $e was healthy, an* full of energy. 'he author mentions the re* colour (ru**y) of his chee+s. $is face was pleasantB he ga e a goo* impression. .n other wor*s, he loo+e* li+e a nice -oyB he *i* not loo+ li+e a powerful an* impressi e +ing. .t seeme* clear that he woul* -e too young to -ecome +ing for se eral years. $owe er, (od knew that boy+s inner Eualities and (od had hosen him to be king> Soon, we will stu*y the history of that -oy>s life. ,e will see how he -ecame a truly great +ing. ,e will *isco er the Iualities that ;o* ha* alrea*y seen in this young -oy>s life. 'hose Iualities inclu*e* his lo e for other people, his trust in ;o*, an* his hum-le an* sincere attitu*es. $e was a +ing who truly lo e* ;o*B an* ;o* ma*e ery special promises to him (2 Samuel chapter D). 'he author has still not tol* us the -oy>s name, -ut he will tell us in 1 Samuel 1C613. 'hat -oy was 4a-id, the author of many !salms, a holy man an* a great +ing.

The anointing of 4a-id

&$ Samuel $3:$.'
#or the secon* time in his life, Samuel carrie* out the special ceremony to appoint a new +ing o er .srael. .n that ceremony, calle* the anointing, he poure* oil upon the hea* of the +ing. 'hat showe* that the $oly Spirit was coming upon the +ing. 0lso, the anointing separate* the +ing from other people, to *o his special wor+ for ;o*. )n the earlier occasion, Samuel appointe* Saul -ecause the people ha* *eman*e* a +ing (1 Samuel 1061B 1 Samuel chapter 8). 0lthough ;o* chose Saul to rule them, he *i* not appro e of their *ecision to ha e a +ing (1 Samuel 86D<?). )n the other han*, 4a-id really was (od+s hoi e to be 1srael+s king> ;o* wante* "a i* to rule (2 Samuel E62). "a i*>s -rothers were witnesses at "a i*>s anointing. ,e *o not +now whether they really un*erstoo* the importance of the ceremony. !ro-a-ly, they felt 5ealo!s of him, as 1 Samuel 1D628 seems to show. !eople are often Gealous when ;o* gi es honour to someone else (for e@ample, 9oseph in ;enesis chapter 3D). :ater, howe er, "a i*>s -rothers *i* support him (1 Samuel 2261< 2). #or "a i*, the anointing was a -ery spe ial e-ent in his life. God1s Holy pirit came on him powerfully, an* remaine* with him. ,e can see the effect of that in the many songs that "a i* wrote in the 3oo+ of !salms. 'hrough the rest of his life, "a i* was regularly writing !salms in the power of the $oly Spirit (2 !eter 1620<21). 0cts 262?<31 shows us that the first 4hristians consi*ere* "a i* to -e a prophet (a holy man who spo+e messages from ;o*, -y the power of the $oly Spirit).

Saul+s e-il spirit

&$ Samuel $3:$/'
,hen Saul -ecame +ing, (od+s #oly Spirit ame upon him (1 Samuel 10610). 'he $oly Spirit -rought a-out a powerful change in Saul>s life (1 Samuel 106C). 0fter that, the $oly Spirit again came powerfully upon Saul in 1 Samuel 116C. $owe er, the $oly Spirit was not Gust present in Saul>s life on those occasions. 'he $oly Spirit continue* to -e acti e in his life until the day when the #oly Spirit left him. 'hat happene* -ecause of Saul>s *ecision that he woul* not o-ey ;o* (1 Samuel 1E62C). $e ma*e that *ecision on purpose, an* it was a ery serious matter. .n !salm E1611, "a i* woul* later pray that ;o* woul* ne er ta+e the $oly Spirit away from him.

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0fter the $oly Spirit ha* left Saul, the #oly Spirit ame upon 4a-id (1 Samuel 1C613). #rom that *ay, the $oly Spirit was ery acti e in "a i*>s life. .t was the $oly Spirit that ga e "a i* the power to *o his special wor+ for ;o*. ,hile the $oly Spirit remaine* with Saul, ;o* was protecting him. ,hen the $oly Spirit left Saul, an e-il spirit atta ked him> 'hat e il spirit upset Saul. .t urge* him to act in a cruel an* e il manner (1 Samuel 18610<11B 1 Samuel 1?6?<10). 'he 3i-le *escri-es that e il spirit as =an e il spirit from ;o*>. ;o* is not e il, an* e il spirits *o not wor+ on his -ehalf (9ames 1613B 9ames 161D). / il spirits oppose ;o*, an* they are constantly trying to *estroy his wor+ (1 !eter E68). $owe er, there are certain situations where (od may allow an e il spirit to act against someone. .n 9o- chapters 1 an* 2, ;o*>s purpose was to pro e that 9o->s trust in ;o* was genuine. .n 1 Kings 2261?<22, ;o*>s purpose was to punish the wic+e* King 0ha- with his *eath. .n 1 Samuel 1C61A, the purpose was to gi e King Saul another opportunity to ser e ;o*. Sometimes a person>s trou-les can cause him to return to ;o*, as !aul *escri-e* in 1 4orinthians E6E.

4a-id+s harp
&$ Samuel $3:$07$6'
,hen "a i* -ecame a young man, he -egan to wor+ as King Saul>s pri ate musician. "a i*>s musical instrument was calle* the =I--+B, which we usually translate as a lyre or harp. .t pro-a-ly ha* 10 strings. /ach string playe* a *ifferent note on what is calle* the pentatoni% (E note) scale. .t ma*e a soft, sweet soun*. "a i*>s tas+ howe er was not to entertain Saul, an* Saul *i* not choose him for his musical s+ills. 0n e il spirit was -a*ly upsetting SaulB Saul nee*e* some Iuiet music to comfort him. Saul realise* that he ha* ruine* his relationship with ;o*. So Saul hose a musi ian who had a strong relationship with (od> 'he *escription of "a i* in 1 Samuel 1C618 interests us. 'he pre ious *escription (1 Samuel 1C612) *escri-e* him as a boy. (ow he is a young man. $e is also calle* a -ra e sol*ier. 'hat causes some people to as+ whether this is after his fight against ;oliath in 1 Samuel chapter 1D. $owe er, as we ha e seen, Saul li+e* sometimes to or*er all .srael>s men into -attle (1 Samuel 116C<8B 1 Samuel 1363<AB 1 Samuel 1E6A). 0s Saul was constantly fighting -attles (1 Samuel 1A6AD), "a i* may ha e alrea*y ha* to fight on se eral occasions. 4a-id ontinued to work as Saul+s musi ian for se-eral years> "uring those years, "a i* also carrie* out many other *uties. )riginally, he pro-a-ly isite* Saul occasionally -ut usually he was loo+ing after his father>s sheep (1 Samuel 1D61E). :ater, "a i* wor+e* in the army where he carrie* military eIuipment for Saul (1 Samuel 1C621B 1 Samuel 1862). "a i* *i* well, an* Saul ga e him a high ran+ in the army (1 Samuel 186E). "uring all this time, "a i* continue* to play music for Saul (1 Samuel 1?6?).

4a-id works for Saul

&$ Samuel $3:$87**'
=lthough Saul did not want to obey (od2 he still wanted (od+s help> $e ha* ruine* his own relationship with ;o*. So, he trie* to gain the support of men who were loyal to ;o*. 3ecause ;o* was supporting them, ;o* woul* help Saul too. 'hat was Saul>s i*ea. Saul ha* wante* Samuel to continue to assist him as his prophet (holy man). $owe er, Samuel was now refusing to see Saul. So Saul was pleased to dis o-er a young musi ian2 4a-id2 who was also a holy man> 0lthough ;o*>s $oly Spirit ha* left Saul, the $oly Spirit was ery acti e in "a i*>s life (1 Samuel 1C613<1A). 0s "a i* playe* his music, Saul felt a sense of comfort an* relief. Saul nee*e* that help -ecause an e il spirit was upsetting him -a*ly.

$0$

0fter a time, Saul ga e greater responsi-ilities to "a i*. .t seems that Saul originally only reIueste* "a i* to come for a temporary perio* (1 Samuel 1C61?). .t was a great honour for %esse that his son was wor+ing for the +ing. $e sent gifts for Saul with "a i* (1 Samuel 1C620). 1 Samuel 1C621<22 seems to *escri-e a later period, perhaps after "a i* ha* fought ;oliath. 0t that time, Saul wante* "a i* to remain permanently with him, as 1 Samuel 1862 also says. "a i*>s principal *uty then was to carry Saul>s military eIuipment. 'hat woul* mean that "a i* ha* to remain constantly close to Saul, especially *uring -attles. ;o* was protecting "a i*B Saul -elie e* that he too woul* -enefit from that protection. Saul coul* see how much "a i* was helping him. "a i* +ept his musical instrument constantly rea*y to -ring relief to Saul.

$ Samuel hapter $5
= battle in the -alley of Elah
&$ Samuel $5:$7.'
"uring Saul>s entire rule, there were freIuent -attles -etween the armies of 1srael an* ;hilistia. 'his one happene* in the -alley alled Elah, near to the -or*er -etween 9u*ah (in southern .srael) an* !hilistia. 'he two armies ma*e their camps on opposite hills a-o e the alley. 0 ri er flows through that alley *uring the rainy seasonB at other times, the alley is *ry. #rom their camps, the armies watche* each other. 'hey waite* for /9 days for one si*e to -egin the -attle (1 Samuel 1D61C). )n se eral occasions, Saul gathere* all .srael>s men to fight a -attle. $owe er, Saul coul* not *o that for this -attle. 'he men woul* -e away from their homes an* their wor+ for too long. So instea*, Saul only gathered the men whom he onsidered the best soldiers> 3oth he an* his enemy preferre* the men who ha* the most e@perience (1 Samuel 1D633). #or e@ample, %esse ha* 8 sons. $is three ol*est sons Goine* Saul>s army. 'hey were perhaps -etween 30 an* A0 years ol*. 'heir -rothers remaine* at home in 3ethlehem. 'hey carrie* on their wor+ an* they guar*e* their own town. 'he nations on e ery si*e of .srael were enemiesB any of them coul* attac+ at any time. )nly 9esse>s youngest -oy, 4a-id, left 3ethlehem freIuently. .t was his tas+ to carry foo* to .srael>s camp for his -rothers (1 Samuel 1D61EB 1 Samuel 1D61D). 'he sol*iers coul* only remain in the camp for so long -ecause someone -rought them foo*.

(oliath and the giant people of Canaan

&$ Samuel $5:/75'
.n ancient times, a nation of people of e@traor*inary siJe an* strength li e* in 4anaan. 'he 3i-le calls them -y arious names, for e@ample =nakites an* Dephaites. 3ecause these huge people were in 4anaan, .srael>s people were too afrai* to enter the country ("euteronomy 1628). $owe er, one of them, calle* )g, rule* 3ashan, so .srael>s army ha* to fight against him ("euteronomy 361< 11). 'hat happene* at the time of %oses. 'he *efeat of )g was one of a series of defeats that those people suffere*. 4ale- *efeate* them in $e-ron (9oshua 1E613<1A). 9oshua *efeate* them in all their other towns (9oshua 11621<22). 'hey only remaine* in three towns in ;hilistia6 ;aJa, ;ath an* 0sh*o* (9oshua 11622). %ost of the inha-itants of !hilistia -elonge* to families that originally came from 4aphtor (9eremiah AD6A). 'hat is, pro-a-ly, the islan* calle* 4rete. 0mong them in !hilistia li e* these families of giant people. 'he tallest an* strongest of them -ecame the heroes who led ;hilistia+s army. 2 Samuel 2161E<22 recor*s how "a i*>s men *efeate* A of them. :i+e ;oliath, those A men were all from (ath.

$0%

'he *escription of (oliath is e@traor*inary. $e seems taller than anyone who has li e* in mo*ern times. 'he metal coat that protecte* his -o*y was huge, hea y an* ery impressi e. .t woul* also -e ery alua-le. $e fought with a spear (a pole with a sharp hea*). 'hat spear was so long that an enemy coul* not e en get near him. $e also carrie* a Ga elin (a lighter spear that he coul* throw at an enemy). 0nother man carrie* a shiel* (a strong -oar*) in front of ;oliath. 'hat shiel* woul* protect ;oliath if his enemies shot arrows at him.

(oliath insults 1srael+s army

&$ Samuel $5:67$$'
/ eryone in .srael>s army +new clearly that their -attle against !hilistia>s army woul* -e a ery important -attle. 'he *efeat of .srael>s army woul* gi e control of their entire country to !hilistia>s rulers. )n the other han*, success against !hilistia woul* ma+e Saul>s rule in .srael strong. 'he two countries continue* to -e serious enemies *uring the whole of Saul>s rule. .srael>s army *i* not -egin the attac+ -ecause its sol*iers were too afraid. 'hey coul* see that !hilistia>s army inclu*e* many ery strong men. The most impressi-e of these men was2 of ourse2 (oliath> E-ery day2 (oliath ame out of his amp to laugh at 1srael+s men> $e tol* them that they *i* not nee* to fight a -attle. 'hey only nee*e* to fin* one man from .srael who coul* fight him (;oliath). .f that man +ille* ;oliath, the *efeat of !hilistia>s army was certain. .f ;oliath +ille* the man from .srael, the *efeat of .srael>s army was certain. 'hat was what ;oliath sai*. 'he reality, of course, is that one fight *oes not win a -attle. $owe er, -oth armies woul* watch the fight. 'he army whose hero won woul* gain great courage for the -attle. 'he other army woul* -ecome wea+ an* afrai*. Clearly2 it would be impossible for 1srael+s army to win that battle unless one of its men killed (oliath> Feally, ;oliath wante* to frighten .srael>s men so much that they woul* all run away. $e wante* them to go -ac+ to their homes. 'hen !hilistia>s army coul* ta+e control of .srael without any -attle. $owe er, Saul was such a powerful man that none of .srael>s sol*iers *are* to lea e their camp. #or those reasons, -oth armies waite* in their camps for A0 *ays, an* neither si*e -egan the -attle.

4a-id arri-es at 1srael+s amp

&$ Samuel $5:$*7*9'
/ ery morning an* e ening for A0 *ays, Saul had ordered .srael>s army to -egin the -attle against !hilistia>s army. 'he men got rea*y for the -attle, then they went to their positions in the alley, -etween the two camps. !hilistia>s sol*iers arrange* themsel es in a similar manner at the other si*e of the alley. 'he two armies -egan to shout at each other, an* .srael>s men wante* ery much to fight. 'hen ;oliath, the giant man, stoo* forwar* at the front of !hilistia>s army. $e laughe* at .srael>s menB none of them *are* to fight him. So 1srael+s men returned to their amp and the battle did not begin> 'hey were more afrai* of ;oliath than they were afrai* of Saul. =fter /9 days2 the situation was be oming desperate for 1srael> .srael>s army was running out of foo*. .f the sol*iers returne* home, !hilistia>s army woul* ta+e control of .srael without e en a -attle. So .srael>s army *epen*e* ery much on young men li+e "a i* who -rought foo* to the sol*iers. "a i* ha* to wal+ a-out 1E miles (2E +ilometres) from 3ethlehem to the army>s camp. $e too+ as much grain an* -rea* as he coul* carry. $e too+ that foo* for his three -rothers. 'hey were or*inary sol*iersB "a i* also ha* a gift for the comman*er of their group.

$0&

"a i* left home early in the morning. $e ha* a hea y loa*, -ut he was wal+ing *own the hill for most of the *istance. $e arri e* while the army was lea ing their camp that morning. "a i* went with them an* he greete* his -rothers.

(oliath+s beha-iour astonishes 4a-id

&$ Samuel $5:*$7*/'
"a i* went to .srael>s camp in or*er to supply foo* to his -rothers. $owe er, as he arri e*, the army was lea ing the camp for the -attle. So "a i* went with the sol*iers. 0s a strong young man, 4a-id would ha-e onsidered it his duty to fight in the battle> $e was rea*y to help .srael>s sol*iers in any way that seeme* necessary. $e *i* not ha e a swor*, -ut he ha* learne* to fight with stic+s an* stones (1 Samuel 1D6A3B 1 Samuel 1D6A?). $e coul* help the sol*iers who suffere* inGuries. $e coul* carry things to or from the sol*iers *uring the -attle. So "a i* pro-a-ly thought that he ha* arri e* at Gust the right moment. ;robably2 4a-id e,pe ted that the battle would begin immediately> .srael>s sol*iers ha* *resse* themsel es for the -attle. 'hey were carrying their swor*s an* they were rea*y to fight. 'he comman*ers arrange* the men into their positions at one si*e of the alley. 0t the other si*e of the alley, the enemy>s army (calle* the !hilistines) was *oing the same thing. 'he men in the opposing armies -egan to shout at each other. ,hat happene* ne@t completely astonishe* "a i*. 0 particularly large an* strong man, ;oliath, went to the front of the !hilistines. "a i* listene* as ;oliath insulte* .srael>s men. That offended 4a-id deeply> ;oliath an* the !hilistines ser e* false go*s. .srael was the only nation that ha* a relationship with the real ;o*. So ;oliath was not merely laughing at his enemiesB he was laughing at ;o* (1 Samuel 1D62CB 1 Samuel 1D6AE<AD). 'he reaction of .srael>s men astonishe* "a i* e en more, howe er. "a i* coul* har*ly -elie e that they were afrai* of ;oliath. They were afraid of a man merely be ause he was stronger than them> 'hey were not trusting ;o* to help them. .nstea*, they ran away from ;oliath -ac+ into their camp.

4a-id gi-es hope to 1srael+s soldiers

&$ Samuel $5:*07*5'
Saul understood well how to en ourage soldiers to be bra-e> 'hat was pro-a-ly his greatest s+ill. $owe er, on this occasion, his efforts were not successful. (one of .srael>s men *are* to fight ;oliath. Saul ha* ma*e such impressi-e promises that all the sol*iers were *iscussing them. 'he man who +ille* ;oliath woul* -ecome a mem-er of the +ing>s own family -y marriage to the +ing>s *aughter. 'he +ing woul* ma+e that man rich, an* the man>s entire family woul* recei e great honour. )f course, there was a simple reason why no-o*y woul* fight ;oliath. (oliath was mu h stronger than anyone in 1srael> .t seeme* certain that ;oliath woul* +ill his enemy. 'hat was why Saul coul* not fin* anyone to fight him. "a i* was completely loyal to Saul as his +ing. $e ha* seen Saul>s pro-lem, an* he wante* to help. 'he plan that "a i* himself shoul* fight ;oliath *oes not appear until later in the passage. #irst, 4a-id en ouraged 1srael+s soldiers to ha-e hope> $e spo+e to many of them. $e remin*e* them a-out Saul>s promises to the man who fought ;oliath.

$0'

'hen "a i* a**e* a statement of his own. "a i* calle* .srael>s army6 3the ar$ies of the li%in& 4od1. .srael was the only nation that ser e* the real ;o*. 0ll the other nations, inclu*ing !hilistia, ha* false go*s (1 Samuel 1D6A3). 'he *efeat of ;oliath woul* -e e i*ence to e eryone that the real ;o*, .srael>s ;o*, was ali e an* acti e (1 Samuel 1D6AE<AC). .srael>s sol*iers *i* not ha e to *efeat ;oliath -y their own strength. 'hey coul* not *o that. .nstea*, they must trust ;o*. ;oliath ha* offen*e* ;o* -y his e il wor*s against ;o*>s people (1 Samuel 1D63CB 1 Samuel 1D6AE). ,hen .srael>s people truste* ;o*, ;o* woul* *efeat not Gust ;oliath, -ut all their enemies.

4a-id+s brother is angry with him

&$ Samuel $5:*67.9'
"a i* was -ol*ly telling .srael>s men that ;o* woul* support them against their enemy, ;oliath (1 Samuel 1D62C). 'hey must not feel hopelessB ;o* was on their si*e. 'hey shoul* trust ;o*, he woul* rescue them. 4a-id+s brother Eliab heard these words and he be ame angry> /lia- tol* "a i* that he ("a i*) was not e en a proper sol*ier. David had no right to spea$ in s!%h a manner3 His d!ty /as to loo$ after the family1s sheep3 He sho!ld not have %ome to the army1s %amp3 He had be%ome pro!d and /i%$ed3 'hat was what /lia- sai*. "a i* coul* ha e answere* all of /lia->s statements. "esse, David1s father, had sent David3 "esse had greater a!thority in the family than Eliab had3 David had %ome to provide food for Eliab7 that /as a ne%essary and important tas$ &> am!el >D:>D'3 The family had paid someone to loo$ after the sheep /hile David /as a/ay &> am!el >D:;9'3 $owe er, "a i* chose not to e@plain any of these things to /lia-. 4a-id did not e-en try to defend himself> $e simply insiste* that he ha* a proper reason to spea+. 'hen he continue* to encourage .srael>s sol*iers. .t seems li+ely that /lia- was Gealous of "a i*. /lia- ha* -een present when Samuel anointe* (poure* oil upon) "a i* (1 Samuel 1C613). ,e *o not +now whether /lia- un*erstoo* clearly the real meaning of that ceremony. $owe er, /lia- woul* ha e un*erstoo* that ;o* was separating "a i* to *o special wor+ for him. ;o* ha* chosen "a i*B he ha* not chosen /lia- (1 Samuel 1C6C< D). Since then, 4a-id had been a ting in the power of (od+s #oly Spirit (1 Samuel 1C613). $e ha* e en -een ser ing King Saul as a sacre* musician (1 Samuel 1C623). (ow "a i* was starting to spea+ with authority to .srael>s sol*iers (1 Samuel 1D62C). /lia- felt angry an* Gealous then, -ut later he too woul* support "a i* (1 Samuel 2261).

4a-id offers to fight (oliath

&$ Samuel $5:.$7.*'
.srael>s sol*iers were ery afrai* of ;oliath, -ut one young man in their camp was not afrai*. 'hat young man was urging them all to trust ;o*. 0 report of his wor*s reache* King Saul, so Saul as+e* to meet him. !erhaps it *i* not surprise Saul to *isco er that the young man was 4a-id2 Saul+s young musi ian (1 Samuel 1C623). Saul *i* not yet +now "a i* ery well (1 Samuel 1D6EE). $owe er, Saul chose "a i* -ecause "a i* ha* a close relationship with ;o* (1 Samuel 1C618). Saul ha* ruine* his own relationship with ;o*, so Saul li+e* to ha e "a i* with him (1 Samuel 1C621). $owe er, "a i*>s *uties for Saul were not yet continuous (1 Samuel 1862). "a i* ha* often pro i*e* help an* comfort for Saul in the past, -y means of his music (1 Samuel 1C623). (ow "a i* offere* to gi e help an* comfort of a *ifferent +in*. (one of .srael>s sol*iers ha* *are* to fight against ;oliath. 'hey coul* all see that he was much stronger than them. 'heir fear ma*e it impossi-le for them e en to -egin the -attle against !hilistia>s army. So, Saul ery much nee*e* someone to fight against ;oliath an* to +ill him.

$08

"a i*, on the other han*, was not afrai*. $e was younger than the other sol*iersB he may ha e -een perhaps 1E or 18 years ol*. $e still loo+e* li+e a -oy (1 Samuel 1D6A2), although he was strong (1 Samuel 1D63A<3C). $owe er, it was not his young age or any lac+ of e@perience that ma*e him -ol*. 4a-id was bold be ause he was trusting (od> $e woul* not *epen* on his own strength for the fight. ;o* ha* sent "a i* to *efeat .srael>s enemy, so ;o* woul* rescue -oth "a i* an* .srael (1 Samuel 1D63DB 1 Samuel 1D6AD).

(oliath: Saul+s personal enemy

&$ Samuel $5:..'
'he first mention of ;oliath in the 3i-le is in 1 Samuel chapter 1D. 'o the rea*er, he seems li+e a new enemy for .srael. #owe-er2 Saul already knew him> 'he two men, Saul an* ;oliath, ha* -een personal enemies for many years. "uring Saul>s rule, there were onstant battles -etween the armies of !hilistia an* .srael (1 Samuel 1A6E2). ,e ha e recor*s of only a few of those -attles. $owe er, the two nations fought each other -itterly. Saul woul* ha e first seen ;oliath *uring one of those early -attles against !hilistia. ;oliath>s great height woul* ma+e him easy to see among !hilistia>s sol*iers. 'hen ;oliath was young6 -ol*, cruel an* strong, -ut he lac+e* e@perience. .srael>s sol*iers woul* ha e trie* to a oi* him. .f they attac+e* other men in !hilistia>s army, the young ;oliath might run away. $owe er, we are sure that ;oliath still manage* to +ill se eral of .srael>s men, e en then. Saul too was e@tremely tall (1 Samuel 10623), an* ery strong. Still, ;oliath was much -igger than Saul. Saul would ha-e admired (oliath+s immense strength and also his bold attitudes> Saul wante* to -e as cruel an* fierce as any of his enemies. 0s ;oliath>s e@perience increase*, the comman*ers of !hilistia>s army were a-le to use his strength in a new way. They put him in front of their other soldiers> 'hen .srael>s sol*iers woul* see ;oliath first, an* they woul* -e too afrai* to attac+. 'hat ga e ;oliath an opportunity to insult them. $e laughe* at the sol*iers who were afrai* to fight him.

4a-id had killed the lion and the bear

&$ Samuel $5:./7.3'
)riginally, Saul woul* not allow "a i* to fight ;oliath (1 Samuel 1D633). Saul>s reason was simply that ;oliath woul* -e stronger than "a i*. "a i* was young an* he *i* not ha e the e@perience to fight such a capa-le enemy as ;oliath. "a i* was li+ely to *ie, an* his *eath woul* -enefit no-o*y. )ften people wrongly imagine that they are acting in faith (in other wor*s, that they are trusting ;o*). Feally, they are acting in a foolish manner, as if the *anger is not real. 'hey are not trusting in ;o*, -ut in their own thoughts, hopes an* *esires. "a i*>s reply to Saul shows us his attitu*es. 'his reply e@plains clearly why "a i* ha* offere* to fight ;oliath. .n other wor*s, it shows how 4a-id onsidered himself able to defeat (oliath. :i+e many -oys an* young men in .srael, "a i* ha* wor+e* as a shepherd. 'hat is, he loo+e* after sheep. $e was responsi-le to loo+ after those sheep in e ery way. .n particular, he ha* to protect them from wil* animals. :ions an* -ears are some of the fiercest large wil* animals. 'hey were common in .srael at the time of the 3i-le. 'hey are much stronger than a man (see for e@ample 1 Kings 1362A an* 2 Kings 262A). )nly the -ra est an* strongest men were a-le to +ill a lion (9u*ges 1A6E<CB 2 Samuel 23620). $owe er, "a i* ha* +ille* -oth a lion an* a -ear. #e had killed animals that were stronger than him>

$0(

"a i* *i* not -elie e that the strongest man woul* win the fight. "a i* ha* a close relationship with ;o*B he was trusting ;o* to rescue him (1 Samuel 1D63D). "a i* was not preten*ing that there was no *anger. $owe er, ;o*>s $oly Spirit was acti e in "a i*>s life (1 Samuel 1C613). 3y the power of his $oly Spirit, ;o* ha* gi en "a i* the faith (trust in ;o*) to fight ;oliath. Be ause 4a-id really was trusting (od2 there was no reason for him to be afraid of (oliath>

#ow a weak person an defeat a strong enemy

&$ Samuel $5:.5'
"a i* +new clearly that ;oliath was much stronger than him. ,ithout ;o*>s help, "a i* woul* certainly *ie in the fight against such a strong enemy. $owe er, "a i* was not acting without ;o*>s help. $e truste* ;o* to sa e himB he was not trusting in his own strength. !ith (od+s help2 a weak person an defeat the strongest enemy> 'hat is one of the most important lessons in the 3oo+ of 1 Samuel. .ts author repeats the lesson on se eral *ifferent occasions. 'he lesson appears clearly in #annah+s prayer in 1 Samuel 261<10. ;o* is the Gu*ge of his enemies> prou* wor*s. $e gi es strength to his poor people. $e acts powerfully to sa e them from those enemies. 'hat was what happene* to .srael>s men in 1 Samuel D6D<12. They had to defend themsel-es against a mu h stronger army2 an* they *i* not ha e any opportunity to prepare for -attle. $owe er, ;o* helpe* them, an* so they *efeate* their enemy. %onathan e@presse* this principle well in 1 Samuel 1A6C. 9ust two men < 9onathan an* a young man who supporte* him < attac+e* !hilistia>s ast army in 1 Samuel 1A613<1E. 'hen ;o* acte* an* he ga e success to 9onathan. (ow "a i* was rea*y to act in a similar manner. / en Saul coul* see that "a i* was trusting completely in ;o* for the fight against ;oliath. Saul then *i* something which, for him, was ery unusual. Saul blessed 4a-id> 'hat is, Saul as+e* ;o* to help "a i*. Saul ha* -ecome an e il man an* he ha* ruine* his own relationship with ;o*. $owe er, he was still .srael>s +ing, an* that ga e him the authority to -less "a i*. Saul was not Gust praying that ;o* woul* help "a i*. )n ;o*>s -ehalf, Saul *eclare* that ;o* woul* -e with "a i* in his fight against ;oliath.

4a-id refuses armour

&$ Samuel $5:.67.8'
"a i* was trusting ;o* to protect him in his fight against ;oliath. $owe er, "a i* un*erstoo* that he must still a t in a sensible manner. .n particular, he shoul* not refuse without reason the or*inary things that sol*iers woul* use to protect themsel es in a fight. Saul was ery careful to pro i*e e erything that "a i* might nee*. $e e en offere* to "a i* the use of his own armour (the clothes that a sol*ier uses to protect his -o*y). 0s Saul was the +ing, he ha* o-taine* the ery -est armour for himself. 'hat inclu*e* a metal helmet (the armour that protects the hea*). 0s we ha e seen, ;oliath use* a similar set of armour (1 Samuel 1D6E<D). "a i* *i* not -elie e that it woul* -e wrong for him to use these things. .n later -attles, first as army comman*er an* then as +ing, he pro-a-ly wore armour often. $e truste* ;o* in those later -attles as he ha* *one for his fight against ;oliath (for e@ample, see !salm 3). $owe er, for the fight against ;oliath, "a i* refuse* the armour. $e e en refuse* to ta+e a swor* (1 Samuel 1D6E0). #e made these de isions be ause he had no e,perien e in the use of these things>

$10

.n particular, "a i* coul* see that he woul* -e una-le to run Iuic+ly in armour. "a i* ha* few natural a* antages against ;oliath. ;oliath was stronger, an* he ha* more e@perience. #owe-er2 4a-id ould run faster2 and he did not want to lose that ad-antage> $e coul* see that ;o* might use that a* antage *uring the fight. 0s we will see in 1 Samuel 1D6A8, "a i* *i* nee* to run Iuic+ly.

(oliath+s weapons and 4a-id+s weapons

&$ Samuel $5:/9'
,eapons are a sol*ier>s tools for war. .n the ancient worl*, the right choice of weapon *epen*e* on how far away the enemy was. 4oliath ha* three weapons6 a Ga elin, a spear an* a swor*. $is Aa-elin was a metal pole with a sharp point. $e woul* throw the Ga elin at an enemy who was running towar*s him. $is spear was a long woo*en pole with a sharp metal hea*. $e woul* push the spear into any enemy whom he coul* reach. ;oliath>s sword was an e@traor*inary weapon (1 Samuel 216?). $e woul* use it to +ill any enemy who came close to him. "a i* woul* later learn to use these weapons (1 Samuel 2168). $owe er, for the fight against ;oliath, he was una-le to use them. $e *i* not ha e the e@perience to *o that. / en when he too+ ;oliath>s swor*, he use* it li+e a +nife, not as a swor* (1 Samuel 1D6E1). 'he reason was that "a i* was wor+ing as a shepherd, not as a sol*ier (1 Samuel 1D61E). 0 shepher* is someone who loo+s after sheep. 0s a shepher*, "a i* nee*e* to protect his sheep from wil* animals, an* he chose weapons for that purpose (1 Samuel 1D63A<3DB 1 Samuel 1D6A3). $e woul* ma+e his own weapons. So, 5a%id ha* two weapons6 a staff an* a sling. 0 staff is a long woo*en stic+. .t woul* not -e as long as ;oliath>s spear. !erhaps "a i* hope* that he coul* use it to *efen* himself against the spear. 0 sling was a leather -ag with two strings. "a i* woul* put a stone in it, then he woul* swing it roun* his -o*y. ,ith it, he coul* throw a stone accurately an* with great force. "a i* collecte* E stones for that purpose. $is weapons were clearly not as goo* as ;oliath>s weapons. $owe er, "a i* ha* prepare* as well as he coul*. (ow he must trust ;o*, an* fight ;oliath.

(oliath insults 4a-id

&$ Samuel $5:/$7//'
"a i* *i* not -egin the fight against ;oliath6 ;oliath starte* it. "a i* ha* gone *own to the stream to select suita-le stones for the fight. 'hat stream was in the alley -etween the two armies (1 Samuel 1D63). ;oliath was in his usual position at the front of !hilistia>s army. $e was trying to frighten away anyone from .srael who *are* to mo e forwar*. 'hen (oliath saw 4a-id. "a i* was perhaps 1E or 18 years ol*, -ut he seeme* ery young in ;oliath>s opinion. 'he *escription of "a i* in 1 Samuel 1D6A2 is li+e the *escription in 1 Samuel 1C612, when "a i* was Gust a -oy. ;oliath was a ery cruel man, an* immediately he hated 4a-id> ;oliath mo e* closer to "a i* -ecause ;oliath wante* to +ill "a i* with his Ga elin. 'he Ga elin was a metal pole with a sharp en*. ;oliath nee*e* to -e close enough to "a i* so that he coul* throw the Ga elin accurately. Soon, "a i* woul* -e in great *anger. ;oliath laughe* at "a i*. 'he staff (stic+) that "a i* was carrying seeme* ery wea+ in ;oliath>s opinion.

$11

'hen (oliath ursed 4a-id in the name of his false go*s. .n other wor*s, ;oliath as+e* his go* to punish "a i* with an awful *eath. (o-o*y woul* e en -ury "a i*>s -o*y. .nstea* wil* *ogs an* ultures (nasty wil* -ir*s that eat *ea* -o*ies) woul* eat up "a i*>s -o*y. ;oliath was close to "a i*, -ut "a i* coul* not throw a stone at ;oliath. 0nother sol*ier from !hilistia was carrying a shiel* in front of ;oliath. 0 shiel* was a large -oar*, pro-a-ly of woo* an* leather. .f "a i* threw a stone from his present position, it woul* hit the shiel* an* not ;oliath.

4a-id+s reply to (oliath

&$ Samuel $5:/07/3'
;oliath inten*e* -y his wor*s in 1 Samuel 1D6A3<AA to insult an* to frighten "a i*. $owe er, "a i* replie* ery carefully to e erything that ;oliath ha* sai*. "a i*>s speech soun*s ery much li+e the Gu*gement that a Gu*ge gi es in a court. .n fact, it really was a Gu*gement. "a i* was *eclaring (od+s Audgement against (oliath> .t was necessary for ;oliath to +now that his -itter an* e il wor*s against ;o*>s people ha* offen*e* ;o* himself. .t was ;o*, an* not merely "a i*, who woul* punish ;oliath. ;oliath ha* laughe* at "a i*>s staff, that is, his stic+ (1 Samuel 1D6A3). "a i* +new that ;oliath>s weapons (tools for war) were much -etter than his own. ;oliath truste* in his own strength an* in those powerful weapons. $owe er, "a i* *i* not trust in such things6 he was trusting only in (od (1 Samuel 1D63D). "a i* +new that ;o* is more powerful than any weapon (!salm 1861<2B 1 Samuel 262<AB .saiah EA61D). ;oliath ha* as+e* his false go*s to punish "a i*. 4a-id de lared that the real (od would punish (oliath> ;oliath>s false go*s ha* no power. 'he ;o* who lea*s hea en>s armies ha* -rought .srael>s army to fight against ;oliath an* the army of !hilistia. 'he e ents *uring that *ay>s -attle woul* pro e that ;o* was on .srael>s si*e. .srael was the only nation where people ser e* the real ;o*. So therefore, .srael>s army really -elonge* not to its +ing, -ut to ;o* himself. ;oliath ha* cruelly promise* that wil* -ir*s an* wil* animals woul* eat up "a i*>s -o*y. 4a-id replied that2 after the battle2 wild birds and wild animals would eat the bodies of ;hilistia+s soldiers> 'hat was what happene* after a -attle6 there were too many -o*ies for people to -ury. .t woul* -e clear e i*ence that ;o* was on .srael>s si*e.

E-eryone present would know that (od sa-es

&$ Samuel $5:/5'
"a i* coul* see that his fight against ;oliath was not Gust a personal fight -etween two men. ;o* ha* allowe* it to happen so that he coul* sa e his people in .srael. $owe er, ;o* was not merely *oing this for .srael>s -enefit. ;o* use* his people in .srael so that people across the whole worl* woul* learn a-out ;o* (1 Samuel 1D6AC). 0t that time, only people in .srael ser e* an* o-eye* the real ;o*. $owe er, in the future, people from e ery nation woul* ha e the opportunity to +now him. ;o* is especially the ;o* of .srael, -ut he is also the ;o* of the whole worl* (1 Samuel 2610). 'hat -attle woul* show to e eryone present that (od sa-es his people> $e *oes not nee* strong people or powerful military eIuipment to *o that. ,hen his people are poor an* wea+, they can still *epen* on him (1 Samuel 268<?). $e himself will act to sa e them. "a i* sai* that e-eryone present woul* +now these things. $e meant -oth .srael>s sol*iers an* their enemies. 1srael+s people ha* a special relationship with ;o*. ;o* ha* ma*e promises to them, -ut often they were not loyal to him. 'hey nee*e* to remem-er that they shoul* o-ey ;o*. .f they truste* ;o*, he woul* sa e (rescue) them. (1 Samuel D63)

$12

That battle would also show the power of (od to the army from ;hilistia2 .srael>s enemies. %any of them woul* only +now a-out that power in Gu*gement. 'hey woul* *ie in the -attle as a punishment for their e il *ee*s. #owe-er2 (od ares about the people in e-ery nation (9onah A611). $e e en care* a-out .srael>s enemies in !hilistia. $e wante* them to turn to him so that he coul* sa e them. .n 2 Samuel 1E61?<22, we see that in the en*, some sol*iers from !hilistia actually *i* that. 'hey were among "a i*>s most loyal sol*iers.

4a-id fights (oliath

&$ Samuel $5:/6709'
'he actual fight -etween "a i* an* ;oliath happene* ery Iuic+ly. ;oliath mo e* towar*s "a i* -ecause he wante* to throw a Aa-elin (sharp metal pole) at him. "a i* was then in great *anger. .f "a i* ran either towar*s or away from ;oliath, ;oliath coul* ha e aime* the Ga elin accurately. $owe er, "a i* ran a ross in the *irection of the other sol*iers. 0s he ran, "a i* put a large, hea y stone into his sling. 'he sling was a leather -ag with two strings. "a i* woul* ha e often use* it to throw stones at wil* animals that were attac+ing his sheep. So, he ha* the e@perience to use it accurately. 4a-id then swung round to throw the stone from his sling at (oliath> ;oliath was wearing a helmet (a metal hat to protect his hea*), -ut of course it coul* not co er his eyes. 'he stone hit ;oliath -etween his eyes an* (oliath fell. 3y now, he was pro-a-ly unconscious. "a i* too+ ;oliath>s own swor*. 'hen "a i* +ille* ;oliath as he might +ill an animal. .t is unpleasant to rea* a-out the *eath of any person, especially when they *ie in such an awful manner. )ther people often e@presse* Goy at an enemy>s *eath (1 Samuel 186C<D), -ut "a i* ha* a more serious attitude. $e e@presse* sa* thoughts e en when a wic+e* man *ie* (for e@ample, Saul in 2 Samuel 161D<2A an* 0-salom in 2 Samuel 1?61<D). 0s a sol*ier an* as the +ing, "a i* ha* the responsi-ility to carry out ;o*>s Gu*gements in this worl*. "a i* consi*ere* that to -e a serious and terrible responsibility. $e wishe* that he ha* li e* at a time of peace (1 4hronicles 2862<3). $owe er, that was not ;o*>s plan for him. .t was ;o*>s plan that, -y his wars, "a i* shoul* -ring peace to .srael.

The head of (oliath

&$ Samuel $5:0$70/'
0fter the *eath of ;oliath, the battle began imme*iately. !hilistia>s sol*iers were ery afrai*. 'hey starte* to run -ac+ in the *irection of their own country. 'hey were trying to get -ac+ insi*e two of their principal towns6 ;ath an* /+ron. 'hose towns ha* strong walls, so they woul* -e safe there. .srael>s sol*iers were chasing them all the way -ac+. 'hey caught an* they +ille* many of !hilistia>s sol*iers along the roa*. .t seems, howe er, that 4a-id did not Aoin in the fight against !hilistia>s army. .nstea*, he remaine* with ;oliath>s -o*y. Slowly an* carefully, he *ealt with the -o*y in the manner that he consi*ere* right. #irst, "a i* woul* ha e allowe* the -loo* to *rain out of ;oliath>s huge -o*y. 'hen he -egan to cut off ;oliath>s hea*. 'hat woul* -e a long an* *ifficult tas+. #inally he too+ away ;oliath>s military eIuipment an* he strippe* the -o*y. .t was an ancient custom of war that "a i* ha* a right to these things.

$13

"a i* clearly consi*ere* it important to take away (oliath+s head> Soon, wil* -ir*s an* wil* animals woul* eat up ;oliath>s -o*y, an* nothing woul* remain (1 Samuel 1D6ACB see also 2 Kings ?630<3D). "a i* too+ the hea* as e i*ence, -oth of ;oliath>s great siJe, an* of the fact that this famous enemy was *ea*. Saul>s enemies woul* later *o the same thing to Saul>s hea* (1 Samuel 316?). .t surprises us that "a i* too+ the hea* to %erusalem. 9erusalem was not un*er .srael>s control then (2 Samuel E6C). !erhaps the meaning is that "a i* +ept the hea* until the e ents in 2 Samuel E6C<?. $owe er, 1 Samuel 2168<? gi es another possi-le e@planation. "a i* *i* not +eep ;oliath>s swor* for himself. $e han*e* it to the priests at (o-, to put in ;o*>s house. !erhaps he also too+ ;oliath>s hea* thereB (o- was ery near to 9erusalem. "a i* *i* not want to +eep these things as priJes for himselfB he han*e* them o er to ;o*.

Saul asks the name of 4a-id+s father

&$ Samuel $5:00706'
"a i* ha* great faith (trust in ;o*) when he went to fight ;oliath. $e was bold -ecause he was trusting ;o* to sa e (rescue) him. 0s a great sol*ier, Saul a*mire* people who were -ol*. $owe er, Saul ne er really un*erstoo* faith. "a i*>s -ol* attitu*es an* -ra e *ecisions impresse* Saul ery much. Saul hope* that such a -ra e young man woul* fight well. "a i* was trusting ;o* to sa e him, -ut Saul was not trusting ;o*. So probably2 Saul did not e,pe t 4a-id to return ali-e from the fight against (oliath> !erhaps that was why Saul told =bner to find out the name of 4a-id+s father> .t woul* -e necessary to inform 9esse of how his son ha* *ie*. Saul woul* ha e wante* to emphasise that he *ie* in a -ra e, no-le an* honoura-le manner. / en if "a i* *ie*, Saul woul* still consi*er him to -e a hero. 'he fight against ;oliath happene* so Iuic+ly that 0-ner *i* not ha e the opportunity to as+. 0fterwar*s, howe er, 0-ner foun* "a i* an* he -rought him to Saul. "a i* carrie* with him the head of (oliath as e i*ence of his success. 'hen, at last, Saul ha* the opportunity to fin* out the name of "a i*>s father. .t woul* ha e astonishe* Saul that "a i* ha* won the fight against ;oliath. Now Saul wanted to know the name of 4a-id+s father in order to gi-e him honour (see 1 Samuel 1D62E). Saul also ga e great honour to "a i* himself. Soon "a i* -ecame a comman*er in the army (1 Samuel 186E). Saul *i* this -ecause of "a i*>s -ol* attitu*es, not -ecause of his faith. Saul *i* not un*erstan* faith. $owe er, Saul>s son 9onathan coul* recognise faith (see 1 Samuel 1A6C). 'he result was that "a i* an* 9onathan -ecame close frien*s (1 Samuel 1863).

$ Samuel hapter $6
%onathan+s lo-e for 4a-id
&$ Samuel $6:$7*'
0fter the fight against ;oliath, King Saul spo+e with "a i*. Saul>s ol*est son, 9onathan, was also present *uring this con ersation. 3y this time, Saul was perhaps CE years ol*B he woul* rule .srael for a-out 1E more years. 9onathan was a-out AE years ol*. "a i* was perhaps 1E or 18 years ol*.

$1$

&ntil this time, "a i* ha* occasionally wor+e* for Saul as a musician. ,hen "a i* was not wor+ing for Saul, he loo+e* after his father>s sheep. $owe er, Saul ha* now seen how -ra e an* loyal "a i* was. 0lso, Saul thought that it woul* -enefit him to ha e someone with a goo* relationship with ;o* close to him. So Saul insisted that 4a-id must now work permanently for him> "a i* continue* to -e Saul>s musician, -ut he also -ecame a comman*er in the army. 'his con ersation was also the start of the friendship between %onathan and 4a-id. 0s a young man, 9onathan ha* shown complete trust in ;o* (1 Samuel 1A6C). (ow, at last, 9onathan ha* met someone with the same attitu*es. 'hey -ecame close frien*s at once. 'heir frien*ship ha* a special IualityB they ha* genuine2 sin ere lo-e for each other. .n other wor*s, they care* a-out each other an* they constantly trie* to help each other. 9onathan e en ris+e* his life to protect "a i* (1 Samuel 20632<33). 9onathan saw an* encourage* that Iuality of lo e in "a i*. That lo-e ame from the relationship that both men had with (od> ,e remem-er "a i* as the +ing who lo e* ;o* with all his heart. 3ecause of the lo e that he ha* recei e* from ;o*, "a i* showe* lo e towar*s many other people. 'he result was that they often showe* lo e to "a i* (for e@ample 2 Samuel 1E61?< 22B 2 Samuel 23613<1D). 0s Saul ha* rule* -y fear, so "a i* woul* rule in lo e.

%onathan+s gift to 4a-id

&$ Samuel $6:.7/'
9onathan pro-a-ly *i* not +now that Samuel ha* appointe* "a i* to -e .srael>s +ing (1 Samuel 1C61<13). 9onathan was the son of King SaulB e eryone e@pecte* that 9onathan woul* -ecome .srael>s ne@t +ing. 'hat woul* -e a goo* reason why "a i* an* 9onathan might -ecome enemies. $owe er, they were not enemies, they were close frien*s. 9onathan ma*e a o-enant with "a i*, that is, a serious promise of friendship. &sually, enemies *i* that when they ma*e peace after a war against each other. 9onathan an* "a i* ha* ne er -een enemiesB they ma*e their co enant so that they woul* always -e frien*s. 9onathan ma*e an e@traor*inary gift to "a i* as proof of their co enant. 0s the +ing>s ol*est son, 9onathan wore clothes that were -eautiful an* precious (compare ;enesis 3D63 an* 2 Samuel 13618). 3ecause of those clothes, people woul* imme*iately recognise 9onathan>s importance. 9onathan wante* to gi e "a i* the honour that he himself ha*. 9onathan too+ off those royal clothes an* he ga e them to "a i*. 9onathan also ga e "a i* his -ow an* his swor*. 0s 9onathan ha* fought -ra ely for .srael in the past, so "a i* woul* *o that in the future. 9onathan was an e@pert in the use of the -ow an* arrows (2 Samuel 1622). 9onathan wante* "a i* to ha e the same ran+ in the army as 9onathan himself ha*. 'herefore, 4a-id would re ei-e the same importan e2 honour and rank that %onathan had> 'hat means that 4a-id, an* not 9onathan, woul* -e the ne@t +ing. ;o* was showing this to 9onathan an*, as a holy man, 9onathan appro e*. !ossi-ly he *i* not yet +now the meaning of his actions (compare 9ohn 1261C). $owe er, later 9onathan *i* +now clearly, an* he was please* (1 Samuel 2361D). 9onathan wante* .srael to ha e a goo* +ing who really ser e* ;o*.

4a-id+s wisdom
&$ Samuel $6:0'
0fter the *efeat of ;oliath, "a i* coul* easily ha e -ecome prou* an* foolish. $e ha* *efeate* the enemy who cause* King Saul an* .srael>s whole army to feel fear. Su**enly, "a i* ha* -ecome well<+nown an* important. .srael>s women praise* him in their popular songs. 'he +ing>s son, 9onathan, was his personal frien*. "a i* -ecame a comman*er in the army, an* the other important sol*iers appro e* of him.

$1%

$owe er, "a i* *i* not act foolishly at this time. #e a ted wiselyJ and be ause he was wise2 he arried out his duties well> "a i* was wor+ing in Saul>s army *uring a perio* when Saul was freEuently a ting in a wild and dangerous manner. 1 Samuel 1C61A says that an e il spirit was *istur-ing Saul>s min*. "uring some of this time, 4a-id was able to bring omfort and help to Saul . "a i* playe* sacre* songs on his harp (musical instrument) while Saul sang. 0fterwar*s, Saul was a-le to act an* to thin+ in a sensi-le manner. ,hile this was possi-le, Saul>s officials urge* Saul to +eep "a i* with him constantly. $owe er, sometimes Saul allowe* e il thoughts to control his min*. ,hen that happene*, nothing coul* stop Saul>s *angerous -eha iour. Saul tried to kill 4a-id on se-eral o asions> .n time, this -eha iour -ecame ery freIuent an*, in the en*, almost continuous. 'hat cause* the people in .srael to want a new +ing. 'heir attention turne* to "a i*. $owe er, "a i* a-solutely refuse* to fight against Saul -ecause ;o* ha* appointe* Saul +ing. 4a-id remained ompletely loyal to Saul2 e-en when Saul was trying to kill him>

The song about 4a-id+s su

&$ Samuel $6:378'

ess

0fter a successful -attle, people wante* of course to e@press their Goy. 'hat happene* after the -attle when "a i* +ille* ;oliath. Saul le* his sol*iers in a processionB 1srael+s women sang and dan ed> 'he women ma*e up a happy song for that occasion. The song first praised Saul2 their +ing. $e ha* rescue* them from their enemies. 'hose enemies ha* seeme* so strongB there were many thousan*s of them. .srael>s *efeat seeme* certain until Saul -egan to lea* their army. 'hen Saul, as a great hero, fought against those enemies. $e *efeate* them an* he free* .srael. 'hat was what the first part of the women>s song meant. )f course, that part of the song woul* please Saul. .t was the se%ond part of the song which upset Saul. .ts purpose was to praise "a i* as the hero of the fight against ;oliath. #owe-er2 that was not what the song said> .t *eclare* that "a i*>s success was ten times greater than all Saul>s successes. 'hat was how won*erful the women felt "a i*>s success to -e. )f course, the women *i* not un*erstan* what their wor*s really meant. $owe er, Saul un*erstoo* imme*iately. Samuel ha* tol* Saul that ;o* ha* alrea*y chosen a -etter man to -e .srael>s +ing (1 Samuel 1E628). "a i* ha* a close relationship with ;o* (1 Samuel 1C613) an* ;o* ha* gi en him success against ;oliath. Saul ould see that 4a-id would be 1srael+s ne,t king> Saul>s son 9onathan appro e* of that an* he wante* it to happen (1 Samuel 2361D). $owe er, Saul *i* not appro eB he was Gealous an* angry.

Saul tries to kill 4a-id

&$ Samuel $6:$97$$'
Saul>s min* was unwell. 'hat was the result of the acti ities of an e il spirit. (od had allowed that e-il spirit to atta k Saul after Saul *eci*e* on purpose not to o-ey ;o* (1 Samuel 1C61A). 3ecause of the e il spirit, Saul often was angry an* he -eha e* in a *angerous manner. )n pre ious occasions, 4a-id had been able to omfort Saul2 so that Saul coul* -eha e in a sensi-le manner (1 Samuel 1C61A<22). 1 Samuel 18610 *escri-es how "a i* *i* that. David played sa%red songs on his harp (a musical instrument with a soft soun*). 0s "a i* *i* that, a!l prophesied. $ere, =to prophesy> *oes not mean =to spea+ a-out future e ents>. .t pro-a-ly means =to sing songs that praise ;o*, -y the power of ;o*>s $oly Spirit>. .n other wor*s, the songs *i* not come from Saul>s own min*. 'hey came from the $oly Spirit. 'he $oly Spirit was upon "a i* (1 Samuel 1C613), an* that ha* a powerful effect upon Saul (see 1 Samuel 1?623<2A).

$1&

)n this particular occasion howe er, "a i* faile*. Saul was allowing Gealous thoughts against "a i* to control his min* (1 Samuel 186?). )rom the spirit2 Saul sang to praise (odJ but Aealous thoughts filled Saul+s mind (compare 1 4orinthians 1A61E). 'he result was that Saul recei e* no comfort from "a i*>s music. .nstea*, Saul trie* to +ill "a i*. 'his was a new e@perience for "a i*. $e *i* not fight -ac+. ;o* ha* appointe* SaulB "a i* -elie e* that it was ery wrong to fight against him (1 Samuel 2C6?<11). .nstea*, "a i* simply trie* to continue, an* then Saul trie* to +ill him again. :ater "a i* woul* realise that *uring such inci*ents he had to es ape from Saul.

4a-id ommands $999 soldiers

&$ Samuel $6:$*7$3'
/ eryone in .srael woul* ha e tho!ght that Saul appro e* of "a i* greatly. Saul ga-e 4a-id the authority to ommand a group of $999 soldiers> 'hat was the largest group in .srael>s army. !erhaps only three men (Saul, 9onathan an* 0-ner) now ha* a more important ran+ than "a i*. Saul>s *ecision to appoint "a i* was a very pop!lar de%ision3 3oth the sol*iers an* the people li+e* "a i* ery much. "a i* encourage* the sol*iers an* he ga e hope to the people. $e genuinely care* a-out people an* he was sincere in his lo e for ;o*. $e acte* wisely an* carefully an* he ha* great success. "a i*>s special responsi-ility was to lead the soldiers in their -attles. "uring Saul>s rule, all the nations roun* .srael fought against .srael (1 Samuel 1A6AD). 'here was a constant state of war against !hilistia (1 Samuel 1A6E2). 'here were many -attles for "a i* an* his men to fight. $owe er, Saul *i* not appoint "a i* -ecause he appro e* of him. Saul appointed 4a-id be ause he &Saul' was afraid of 4a-id> Saul was afrai* -ecause "a i* was popular with the people. $owe er, it was "a i*>s close relationship with ;o* that ma*e Saul especially afrai*. Saul +new that ;o* ha* chosen "a i* to -e the +ing of .srael instea* of him (1 Samuel 1E628). :ater Saul woul* gi e "a i* *ifficult tas+s -ecause he wante* "a i* to *ie (1 Samuel 1862E). $owe er, in 1 Samuel 18612<1C, that was perhaps not Saul>s intention yet. Saul felt Gealous an* afrai* of "a i*, so he *i* not want "a i* to remain with him. #e ga-e 4a-id an important rank simply be ause he wanted to send 4a-id away>

Saul offers for 4a-id to marry ?erab

&$ Samuel $6:$57$8'
0s time passe*, Saul+s attitude towards 4a-id grew worse> )riginally, Saul Gust felt Gealous of "a i* (1 Samuel 186?). 'hat feeling got out of control, an* he trie* to +ill "a i* (1 Samuel 18610< 11). 'hat was Gust a su**en reaction to his feelingsB afterwar*s, he was calm again. $owe er, Saul *i* *eci*e to sen* "a i* away then (1 Samuel 18613). "a i* fought a series of -attles on Saul>s -ehalf. "a i* was successful an* -ecame e en more popular. Saul>s Gealous feelings continue* to increase. (ow he wante* to put "a i* in *anger (1 Samuel 1861D)B later he woul* try to cause "a i*>s *eath (1 Samuel 1862E). Saul ha* promise* to gi e his *aughter to -e the wife of the man who +ille* ;oliath (1 Samuel 1D62E). )f course, David ha* *one that, so he ha* the right to marry Saul>s *aughter. Saul tried to use that fa t to put 4a-id in danger> $e urge* "a i* to fight for him against his fiercest enemies, !hilistia>s army. 'hen "a i* coul* marry Saul>s *aughter, %era-. 'hat was what Saul promise*. $owe er, "a i* refuse*. $e was alrea*y fighting all Saul>s -attles, so perhaps he woul* not -e agreeing to *o anything more. Still, "a i* +new that it was the ustom to pay a high pri e for a bride. 'hat money (calle* the *owry) woul* -e ery e@pensi e for a +ing>s *aughter (1 Samuel 18623). / en if he coul* affor* it, "a i* *i* not consi*er himself important enough to marry her. So "a i* allowe* %era- to marry another man. 'hen Saul trie* to fin* another opportunity to put "a i* in *anger.

$1'

?i hal+s lo-e for 4a-id

&$ Samuel $6:*9'
Saul>s *aughter, ?i hal, lo e* "a i*. %ichal>s ol*er -rother %onathan also lo e* "a i*, -ut of course it was a *ifferent +in* of lo e (1 Samuel 1863). %ichal was clearly much younger than 9onathan. ,e ha e sai* that 9onathan was perhaps 30 years ol*er than "a i*. .t seems that Saul ha* Gust one principal wife, 0hinoam (1 Samuel 1A6E0). 0 woman who -egins to ha e chil*ren at a young age can often continue to ha e chil*ren for another 2E years. $owe er, Saul also ha* a concu-ine (a secon*ary wife of lower ran+) calle* FiJpah (2 Samuel 36D). .f %ichal was the *aughter of FiJpah or another concu-ine, she may ha e -een younger than "a i*. 9onathan>s lo e for "a i* was simply the e,pression of his friendship. 9onathan always trie* to support an* to help "a i*. $e e en ris+e* his life to *o that (see 1 Samuel 20633). $e remaine* loyal to "a i* as his frien* in e ery situation. )n the other han*, ?i hal probably lo-ed 4a-id be ause he was strong2 su essful and popular> So, she wante* to marry him. She too sa e* "a i*>s life when Saul trie* to +ill him (1 Samuel 1?611<1D). $owe er, she *i* not remain with "a i* *uring his most se ere trou-les. .nstea*, she staye* with her father who arrange* for her to marry another man, !altiel (1 Samuel 2E6AAB 2 Samuel 3613<1C). 9onathan>s lo e for "a i* was the result of his relationship with ;o*. 3oth 9onathan an* "a i* ha* a ery close relationship with ;o*B they -oth truste* ;o* completely, an* they lo e* him sincerely. ?i hal did not ha-e that kind of relationship with (od> She care* much more a-out her hus-an*>s honour than she care* a-out ;o*>s honour (2 Samuel C620<23).

Saul+s plan to ause 4a-id+s death

&$ Samuel $6:*$7*0'
Saul>s Gealous thoughts (1 Samuel 186?) were now causing him to act in a ery e il manner. Saul>s *aughter, %ichal, lo e* "a i*. Saul consi*ere* that her feelings ga e him (Saul) the opportunity to cause "a i*>s *eath. 0t that time, Saul ha* *eci*e* that he himself woul* not +ill "a i* (1 Samuel 1861D). .nstea*, Saul tried to put 4a-id in danger so that Saul+s enemies would kill 4a-id> Saul first tol* "a i* that he woul* permit "a i* to marry %ichal. Saul wante* "a i* to thin+ that Saul was please* with him. .t woul* -e a great honour for him to marry the +ing>s *aughter. )riginally, "a i* *i* not agree. .t was the custom for a man to pay for his -ri*e. 'hat payment was calle* the *owry. 4a-id ould not afford the dowry for the king+s daughter> )nly a ery rich man coul* affor* to marry %ichal. Saul>s reply was that he *i* not nee* any money. 'he only thing that really mattere* to Saul was the *efeat of his enemies. 'he men in !hilistia ha* cause* more trou-le for Saul than the people from any other nation (1 Samuel 1A6E2). So, what Saul really wante* was for "a i* to punish them. 1f 4a-id killed $99 men from ;hilistia2 Saul would allow 4a-id to marry ?i hal without any payment> "a i* was please* to hear that, -ecause he wante* to marry %ichal. $owe er, Saul was not really trying to arrange the marriage of "a i* to %ichal. $e was actually trying to put "a i* in *anger, so that "a i* woul* *ie first.

$18

#ow 4a-id paid for his first wife

&$ Samuel $6:*37*5'
.n ;enesis chapter 1D, ;o* tol* 0-raham to circumcise e ery male mem-er of his family. 'he people in .srael came from 0-raham>s family, so they *i* that. $owe er, in most other nations (inclu*ing !hilistia), people *i* not follow that custom. 'o circumcise means to cut a small piece of s+in (calle* the fores+in) from the en* of the male se@ part. Saul>s price for "a i* to marry his *aughter %ichal, was that 4a-id must kill $99 men from ;hilistia (calle* !hilistines). 'hen "a i* woul* -ring their fores+ins as eviden%e that he ha* carrie* out that tas+. $owe er, Saul>s real plan was that the !hilistines woul* +ill "a i*. 0t this time, "a i* comman*e* a group of 1000 sol*iers (1 Samuel 18613). 'hat was not enough men to fight a -attle against !hilistia>s army or to attac+ its main towns. So Saul probably e,pe ted 4a-id to arry out a series of atta ks, perhaps against men who were wor+ing in the fiel*s. .t woul* -e easy to +ill the first few men, -ut after that, his enemies woul* -e watching for him. Saul hope* that "a i* woul* -ecome more *esperate. 'hen "a i* might ta+e greater ris+s. Saul was a ery cruel man, -ut 4a-id was not ruel. "a i* consi*ere* it mur*er to +ill a man who coul* not *efen* himself (2 Samuel A611). %ur*er is against ;o*>s law ("euteronomy E61D), an* "a i* wante* to o-ey ;o* completely (!salm A068). ,e *o not +now how "a i* +ille* these !hilistinesB -ut he acte* in a wise manner. 0 li+ely e@planation is that a group of se eral hun*re* !hilistines entere* .srael to ro- the country. "a i* an* his men were rea*y for them. "a i* le* his men in the attac+ an* they +ille* 200 men. 0fter the -attle, "a i*>s men collecte* the fores+ins from the *ea* -o*ies. 'he num-er of fores+ins was therefore do!ble what Saul ha* reIueste*. So "a i* pai* the price, an* %ichal -ecame his first wife.

Saul+s fear of 4a-id be omes worse

&$ Samuel $6:*67.9'
(ow that "a i* ha* marrie* Saul>s *aughter, "a i* ha* -ecome Saul>s relati e. $owe er, Saul>s attitu*es towar*s "a i* *i* not impro e. 1 Samuel 18628<2? is similar to 1 Samuel 18612. Saul was still afrai* of "a i*. .n fact, now Saul was e-en more afraid than he had been before> 'he reason was the same6 God /as /ith David3 ,hen Saul chose on purpose to oppose ;o*, he ma*e ;o* his enemy (1 Samuel 1E62C). 0t that time, ;o* *eci*e* that he woul* appoint "a i* to -e +ing instea* of Saul (1 Samuel 1E628). Saul was first Gealous of "a i* (1 Samuel 186?), an* afterwar*s Saul -ecame afrai*. Saul coul* see that he was alrea*y losing power o er his own country (1 Samuel 1868). 0t the same time, "a i* was gaining power (1 Samuel 18613<1C). Saul always showed a strong desire to ontrol people> (ow, howe er, he coul* not e en control the mem-ers of his own family. 'wo of them, 9onathan an* %ichal, were clearly on "a i*>s si*e. .n fact, e eryone in .srael an* 9u*ah was please* with "a i* (1 Samuel 1861C). Saul alone was opposing him. .f Saul ha* supporte* "a i*, Saul too woul* ha e -een please* with "a i*. "a i* was carrying out his tas+s in Saul>s army well. "a i* le* his sol*iers well, an* he acte* wisely. )n -ehalf of Saul, "a i* was fighting against !hilistia>s army, which ha* always -een Saul>s most important enemy (1 Samuel ?61CB 1 Samuel 1A6E2). Saul now ha* a capa-le comman*er, "a i*, who was fighting Saul>s -attles for him. #owe-er2 Saul hated 4a-id>

$1(

$ Samuel hapter $8
%onathan warns 4a-id about Saul
&$ Samuel $8:$7.'
King Saul was -oth Gealous an* afrai* of "a i*. Saul ha* allowe* these wrong thoughts to -ecome so strong that he now wante* to +ill "a i*. $e e en ga e or*ers to his officials an* to 9onathan, his son, that they must kill 4a-id> $owe er, 9onathan was "a i*>s frien* (1 Samuel 1861<A). %onathan immediately went to 4a-id to warn him> 'hey arrange* a place where "a i* coul* hi*e. 9onathan woul* spea+ to Saul on "a i*>s -ehalf, then 9onathan woul* -ring news to "a i* there. "a i*>s hi*ing place is calle* a =fiel*> in most 3i-le translations. Feally howe er, it was the open ountry roun* Saul>s town, ;i-eah. !ro-a-ly, Saul an* 9onathan often wal+e* thereB 9onathan woul* not nee* any special reason to go there. .t was also the place where 9onathan impro e* his s+ill with his -ow an* arrows (1 Samuel 20620). .n one particular place in that area, there was a large stone. 'hat stone ha* a name, E4el, which means =*eparture> (1 Samuel 2061?). !erhaps someone ha* set up that stone to remem-er a past e ent. 'hat stone was pro-a-ly the place where "a i* an* 9onathan agree* to meet. 9onathan was not Gust the +ing>s sonB he was also one of Saul>s most important a* isers (1 Samuel 2062). Since early in Saul>s rule, 9onathan ha* share* the comman* of .srael>s army with Saul (1 Samuel 1362). 9onathan only promise* "a i* that he woul* spea+ to Saul a-out "a i*. $owe er 9onathan>s wor*s in 1 Samuel 1?6A<E show that really, he was trying to hange Saul+s opinion about 4a-id.

%onathan persuades Saul

&$ Samuel $8:/73'
9onathan was spea+ing to his father, King Saul, in or*er to sa e the life of his frien*, "a i*. Saul ha* alrea*y or*ere* his officials to +ill "a i*. Saul ha* -ecome -oth Gealous an* afrai* of "a i*. "a i* was lea*ing .srael>s army with great success, an* ;o* was supporting him. Saul, on the other han*, ha* ruine* his relationship with ;o*. ;o* ha* tol* him -y Samuel that he (;o*) was appointing a -etter +ing o er .srael (1 Samuel 1E628). So Saul was afrai* that "a i* woul* ta+e Saul>s authority as +ing away from him (1 Samuel 1868). %onathan tried to deal with Saul+s fears in a sensible manner> "a i* was not Saul>s enemyB he was completely loyal to Saul. "a i* ha* ne er oppose* Saul. "a i*>s efforts an* his s+ill as an army comman*er ha* -enefite* Saul ery much. "a i* fought well against Saul>s enemies, an* he was a popular lea*er (1 Samuel 18613<1C), =lso2 %onathan reminded Saul that 4a-id had good and proper attitudes> "a i* *i* not ha e any great am-itions for himselfB he e en ris+e* his own life in the fight against ;oliath. .t -enefite* Saul that ;o* was helping "a i*. Saul appreciate* that imme*iately after ;oliath>s *eathB the situation ha* not change* now. 9onathan>s wor*s were powerful, an* they persua*e* Saul. Saul re ognised that 4a-id was inno entJ he promised not to kill 4a-id> "a i* returne* to his former *uties, an* he wor+e* closely with Saul again. &nfortunately, this arrangement coul* not last. Saul ha* not change* his attitu*esB he continue* to allow -itter, e il an* Gealous thoughts to control his min*. $e *i* not try to men* his -ro+en relationship with ;o*. Soon, Saul woul* -egin to act in an e en more wic+e* manner.

$20

The last period when 4a-id worked for Saul

&$ Samuel $8:576'
9onathan -elie e* that he ha* persua*e* his father (King Saul) not to +ill "a i*. Saul had e-en made a serious promise in front of (od that he would not order 4a-id+s death> So 9onathan calle* "a i* an* he tol* "a i* a-out Saul>s promise. 'he result was that "a i* returne* to his former wor+ for Saul. 'his was the last perio* when "a i* was wor+ing for Saul. #or se eral months, or perhaps e en a year or two, this arrangement seeme* successful. "uring most of this time, 4a-id worked losely with Saul> "a i* carrie* Saul>s military eIuipment (1 Samuel 1C621). "a i* was rea*y to protect Saul if anyone trie* to attac+ Saul. "a i* e en playe* sacre* music for Saul in or*er to comfort him (1 Samuel 1C623). "a i* also carrie* out his wor+ as a military ommander again *uring this time (see 1 Samuel 18613). $e ha* great success in a -attle against !hilistia>s army. "uring those months, Saul ga e the impression that he ha* change* completely his attitu*es towar*s "a i*. "a i* e en sat near Saul at important meals (1 Samuel 2062A<2D). 'hat was a great honour. $owe er, Saul had not really dealt with the Aealous and angry feelings that he felt towards 4a-id> 'he reality was that Saul was merely controlling his emotions. ,hen, after se eral months, those feelings -ecame out of control, Saul woul* act in a terri-le manner. $e woul* -eha e in a worse manner then than he ha* e er *one -efore.

Saul tries to kill 4a-id again

&$ Samuel $8:87$$'
!ro-a-ly, Saul +ept a spear with him at all times. .t was important for the +ing to -e a-le to protect himself. 0 spear was a long pole with a sharp metal hea*. Saul ha* trie* to +ill "a i* with that spear on a pre ious occasion (1 Samuel 18610<11). (ow, howe er, Saul had made a promise not to kill 4a-id (1 Samuel 1?6C). "a i* -elie e* that he was safe. "a i* was playing sacre* music on his harp in or*er to comfort Saul. 0n e il spirit often *istur-e* Saul -ut "a i* was usually a-le to -ring him relief (1 Samuel 1C623). 'he harp is a musical instrument with strings, which ma+es a soft soun* 'hen suddenly Saul tried to kill 4a-id with his spear> "a i* mo e* Iuic+ly to a oi* it, an* then he went -ac+ to his house. "a i* *i* not yet realise how *angerous the situation was. .t *i* not surprise him if the e il spirit cause* Saul sometimes to act in a su**en, angry manner. "a i* e@pecte* that Saul woul* soon -ecome calm again. "a i* certainly *i* not e@pect Saul to sen* men to +ill him at his home. 1t was ?i hal2 4a-id+s wife2 who saw the danger> !erhaps, as Saul>s youngest *aughter, %ichal un*erstoo* Saul>s character -etter than anyone else. )r perhaps she Gust saw the men who were watching "a i*>s house that night. %ichal insiste* that "a i* must escape that night. )therwise, Saul>s men woul* catch "a i* an* +ill him in the morning. Saul ha* now ma*e a *efinite *ecision that he woul* +ill "a i*. 'his was not, as on pre ious occasions, a su**en reaction to angry or Gealous feelings. .t was not e en the *esire that Saul>s enemies woul* +ill "a i*. Now2 Saul had de ided on purpose to murder 4a-id>

$21

?i hal sa-es 4a-id+s life

&$ Samuel $8:$*7$/'
Saul was trying to mur*er "a i*, -ut 4a-id es aped through a window> 0ncient win*ows ha* no glass. 'hey were Gust openings in a wall to pro i*e light an* air for the house. %ichal, "a i*>s wife, let him *own, so clearly the win*ow was ery high on the wall. ?i hal then made a plan to delay Saul+s men so that they coul* not follow "a i*. 0ll night those men were watching "a i*>s *oor, so they *i* not see "a i*>s escape through the win*ow. .n the meantime, %ichal put a mo*el (an image) of a man in "a i*>s -e*. She co ere* it with clothes an* sheets so that it woul* loo+ li+e a man. .t was only possi-le to see the hair that she ha* put on the image. .t interests us to +now what this image wasB it is calle* TEB*(HI6 in the original language ($e-rew). 'hat wor* usually means an i*ol (the image of a false go*), especially the +in* that people +ept in their houses, as in ;enesis 3161?. $owe er, that translation causes a pro-lem in 1 Samuel 1?613. #irstly, "a i* was a holy manB we woul* not e@pect him to +eep an i*ol in the house. Secon*ly, these i*ols were usually small o-Gects (;enesis 3163A). %ichal use* something that was much larger6 it was the same siJe an* shape as a man. !erhaps the e@planation is that %ichal ma*e the image herself. She use* whate er o-Gects she coul* fin* in the house to ma+e her mo*el. Saul>s men were waiting for "a i* to lea e his house in the morning. )f course, "a i* *i* not lea e the house then. ,hen, in the en*, the men +noc+e* at the *oor, %ichal showe* them "a i*>s -e*. She insisted that 4a-id was too ill to see them> 'he men were unsure what to *o, so they returne* to Saul for his instructions.

?i hal+s lies and Saul+s ruelty

&$ Samuel $8:$07$5'
%ichal acte* in a ery *esperate manner as she trie* to sa e the life of "a i*, her hus-an*. "uring that night an* the *ay after, she said and did -arious things that were learly untrue> (1) #irstly, she prepare* carefully so that she coul* tell a lie to Saul>s men. She ma*e a mo*el of a man in a -e*B it woul* seem as if "a i* was sleeping there. (2) 'hen, when the men entere* the house, she lie* to them. She preten*e* that "a i* was ill. (3) 0fterwar*s, when Saul -ecame ery angry with her, she tol* another lie. "a i* ha* not sai* that he woul* +ill her. .n fact, it was %ichal herself who urge* "a i* to escape (1 Samuel 1?611). So %ichal was lying to Saul in or*er to protect herself. ,e +now that (od does not need anyone+s lies in order to sa-e his people> ;o* lo es the truthB only e il people lo e lies ("euteronomy E620B !salm 12062). $owe er, ;o* has great sympathy when his people are wea+. #alse wor*s an* actions will not sa e them in their wea+nessB only ;o*, in his +in*ness, can sa e them. $owe er, it is Saul+s terrible ruelty that we see most strongly in this passage. #or the first time, Saul e@presses the intention that he himself will mur*er "a i*. Saul proposes to +ill a man who is too ill e en to get out of -e*. 'hat was an awful thing to *o. "a i* woul* later e@press great shoc+ that Saul>s son .sh<3osheth ha* *ie* in that manner (2 Samuel chapter A).

4a-id goes to Samuel

&$ Samuel $8:$6'
"a i* ha* escape* from Saul, who was trying to mur*er him. 4learly, it woul* -e unsafe for "a i* to return home to 3ethlehemB Saul coul* easily fin* him there. "a i* woul* not want to go a-roa*B all the nations roun* .srael were enemies at that time (1 Samuel 1A6AD).

$22

"a i* *eci*e* that he woul* go to -isit Samuel. Samuel was now a ery ol* man. $e retire* long ago from his wor+ as .srael>s Gu*ge (lea*er). $owe er, he promise* that he woul* always continue to pray for .srael>s people an* to teach them a-out ;o* (1 Samuel 12623). Se eral years ha* passe* since Samuel ha* appointe* "a i* to -e .srael>s future +ing (1 Samuel 1C61<13). "uring those years, Samuel woul* ha e hear* freIuent reports a-out "a i*>s progress. "a i* ha* *efeate* ;oliathB he ha* -ecome a comman*er in the army an* he ha* marrie* the +ing>s *aughter. .t woul* ha e please* Samuel greatly to hear that "a i* ha* remaine* loyal to ;o*. (ow, at last, "a i* ha* come to isit Samuel. Samuel woul* feel great pleasure to see this young man>s sincere attitu*es an* his lo e for ;o*. Now Samuel would begin to understand why (od had hosen 4a-id to rule 1srael> #or "a i* howe er, his isit to Samuel happene* at one of the most terri-le times *uring his life. "a i* ha* ser e* King Saul loyally, -ut now Saul was trying to +ill him. 4a-id was probably -ery worried> Samuel coul* see that "a i* nee*e* to rest an* to pray. So, Samuel too+ "a i* to a place near Famah calle* (aioth. 'he name -aioth seems to mean a beautiful pla e where one an rest2 as at home> 'here Samuel an* "a i* staye* while they praye* together.

Saul+s men prophesy

&$ Samuel $8:$87*$'
Saul wante* to +ill "a i* so much that he tol* his officials to search through .srael for him. 'hen Saul recei e* the report that 4a-id was with Samuel at Naioth> 'he report cause* a serious pro-lem for Saul. / eryone in .srael, inclu*ing Saul, +new that Samuel was a ery holy man. .n 1 Samuel 12618, ;o* answere* Samuel>s prayers in a ery impressi e manner, so that all the people were afrai* of Samuel. Saul sent a group of men to (aioth, not to +ill "a i* -ut merely to arrest him. !ro-a-ly Saul realise* that no-o*y woul* *are to hurt "a i* in front of Samuel. $owe er, when the men -rought "a i* -ac+ to Saul, Saul woul* ha e another opportunity to +ill him. 'hat was what Saul wante*B -ut it ne er actually happene*. .nstea*, when the men arri e* in (aioth, they saw a won*erful e ent. Samuel was leading a group of prophets &holy men' as they prayed> !erhaps "a i* was among them. 0s they praye*, ;o*>s $oly Spirit came powerfully upon them. 'hey were prophesying7 in other wor*s they spo+e wor*s that came from the $oly Spirit. !ro-a-ly those were wor*s to praise ;o* rather than to tell a-out future e ents. 'he $oly Spirit *i* not Gust come upon the prophets < Saul+s men had this wonderful e,perien e too> 'hey +new the power of ;o* in their li esB they spo+e the wor*s that the $oly Spirit *irecte* them to say. .t was similar to the e@perience that Saul himself ha* in 1 Samuel 10610. 'he result was that Saul>s men were una-le to arrest "a i*. ,e *o not +now whether they still e en wante* to arrest "a i* after that e@perience. 'hese things happene* to two more groups of Saul>s men also. ;o* himself was protecting "a i*.

Saul prophesies
&$ Samuel $8:**7*/'
"a i* ha* escape* to (aioth, where he was praying with Samuel. ,hen Saul>s men faile* to arrest "a i* there, Saul himself went. Saul pro-a-ly inten*e* to persua*e "a i* to return to ;i-eah (Saul>s town), so that Saul coul* +ill "a i* there. $owe er, e en -efore Saul reache* (aioth, something ery e@traor*inary happene* to him. .t was one of the most astonishing e-ents in Saul+s life>

$23

,e ha e, perhaps, thought that, -y this time, Saul ha* -ecome completely wic+e*. 4ertainly he was *oing some ery wic+e* things. .n 1 Samuel chapter 1E, he chose on purpose not to o-ey ;o*. $ere in 1 Samuel chapter 1?, he was trying to +ill "a i*, although he ha* promise* not to *o that (1 Samuel 1?6C). !erhaps we woul* not e@pect ;o*>s $oly Spirit to wor+ in the life of such an e il man. #owe-er2 (od was still working in Saul+s life> 0s Saul approache* that place, the $oly Spirit came powerfully upon Saul. Saul e en prophesie*. 'hat is, he spo+e wor*s that came from the $oly Spirit. !ro-a-ly, those were wor*s to gi e honour to ;o*, rather than wor*s a-out the future. ,hen this happene*, Saul took off his royal lothes> Saul coul* not wear those clothes in front of ;o*B ;o* *i* not still recognise him as +ing (1 Samuel 1E623B 1 Samuel 1E62D<28). .t astonishe* people to hear that Saul was again prophesying. 'hey repeate* the same e@pression that they ha* use* pre iously (1 Samuel 10611). (o-o*y e@pecte* him to prophesy as a young man. So of course no-o*y e@pecte* him to prophesy again, when he was ruling in such a wic+e* manner. $owe er, clearly ;o* was still acti e in his life. !erhaps there was still hope that Saul might yet return to ;o*.

$ Samuel hapter *9
Saul+s se ret plan to kill 4a-id
&$ Samuel *9:$7/'
Saul ha* +ept his plans to mur*er "a i* secret. Saul+s reason was that he did not want his son %onathan to know about this matter> 9onathan was a frien* of "a i* (1 Samuel 1861<A). Saul ha* promise* 9onathan that he woul* not +ill "a i* (1 Samuel 1?6C). $owe er, Saul *i* not +eep that promise. )n a series of occasions in 1 Samuel 1?6?<2A, Saul trie* to arrest or to +ill "a i*. ,e may as+ how Saul managed to keep this matter se ret> 'o answer that Iuestion, we must stu*y carefully each e ent in 1 Samuel 1?6?<2A. (1) .n 1?6?<10, Saul trie* to +ill "a i* with a spear (pole with a sharp metal hea*). "a i* was playing music pri ately for Saul then. So pro-a-ly, only Saul an* "a i* were there. (2) .n 1?611, Saul sent some men to +ill "a i* at his house. !erhaps those men were guar*s whom Saul truste* to +eep the matter secret. )r perhaps they were cruel men whom Saul controlle*, for e@ample "oeg (1 Samuel 22618). .t seems clear that "oeg hate* "a i*. (3) .n 1?61E, Saul wante* to +ill "a i* in his -e*. $owe er, e en "a i* *i* not +now thatB he ha* alrea*y escape*. "a i*>s wife %ichal +new, an* she might tell 9onathan. $owe er, 9onathan coul* not -elie e herB she was telling a series of lies at this time. (A) .n 1?61?, Saul recei e* a report that "a i* was at (aioth. 4learly, people were watching for "a i*. $owe er, that might not mean that anything was wrong. "a i* was an army comman*erB Saul nee*e* to +now where his comman*ers were. (E) .n 1?620<21, Saul sent three groups of men to arrest "a i*. $owe er, e en they may not ha e realise* what Saul>s true intention was. Saul coul* ha e tol* them to tell "a i* that Saul was not still angry with him. .f they ha* manage* to -ring "a i* -ac+, Saul woul* ha e ha* another opportunity to +ill him.

= test to establish Saul+s attitude towards 4a-id

&$ Samuel *9:075'
.n ancient .srael, the people organise* their calen*ar -y the appearance of the moon in the s+y. ,hen the moon first appears, it is calle* the <new moon+B that was the start of each month.

$2$

'he new moon was a ery happy occasion across .srael (!salm 8161<3). #amilies woul* gather then for special meals. .t was also a sacre* occasion. 'he priests soun*e* trumpets (lou* musical instruments) to announce the new moon ((um-ers 10610)B they also offere* special gifts to ;o* ((um-ers 28611<1E). /ach new moon, Saul organised a spe ial meal for his family an* his most important officials. "a i* usually atten*e* for -oth reasons6 he ha* marrie* the +ing>s *aughter, an* he was an important military comman*er. .t was not Gust an honour for "a i* to -e there6 it was his *uty. 9onathan coul* har*ly -elie e that Saul was trying to mur*er "a i*. So 4a-id proposed a test that woul* pro e it. $e woul* not go to the meal that Saul was organising. .nstea*, he woul* go to his home in 3ethlehem, where he woul* Goin his -rothers for their special meal. .f Saul was not really trying to +ill "a i*, he woul* -e happy a-out that arrangement. $owe er, if Saul was still angry with "a i*, 9onathan woul* see it. Saul ha* no reason to -e angry a-out that arrangement unless he wante* another opportunity to +ill "a i*. "a i* woul* -e away for two *ays. 1 Samuel 206E says that he woul* =hi*e in the fiel*>. 'he wor* for =fiel*> means simply the country, away from the town. "a i* was saying that he woul* not go into Saul>s town, ;i-eah. "a i* woul* -e safe in the open country while 9onathan teste* Saul>s attitu*es towar*s him.

4a-id and %onathan remain loyal

&$ Samuel *9:67$$'
.t was -ecoming clear that Saul>s plan to +ill "a i* was an e@tremely serious matter. .ts results woul* -e terri-le, not Gust for "a i*, -ut for the whole nation. E-eryone in 1srael would suffer while their king was beha-ing in su h a wi ked manner> $is actions woul* *i i*e the nation, its army, an* e en his own family. E-en 4a-id and %onathan, although they were the closest frien*s, would be on opposite sides. .t woul* -e wrong for 9onathan, who was Saul>s son, to fight against his father ("euteronomy E61CB :e iticus 206?). $owe er, 9onathan ha* also ma*e a serious promise in front of ;o* to remain frien*s with "a i* (1 Samuel 1863). .n fact, e en "a i* himself -elie e* strongly that he ("a i*) must not oppose Saul (1 Samuel 2A6C). 1t seemed absolutely impossible for 4a-id and %onathan to perform their duties to Saul and still to remain friends> !erhaps that is why "a i* as+e* 9onathan to +ill him. .f "a i* was guilty of some crime, then 9onathan coul* punish him. .t woul* -e -etter for a goo* man to punish "a i* with *eath, than for a wic+e* +ing to mur*er him. 9onathan, of course, refuse*. "a i* was not guilty. 9onathan offere* to warn "a i* if he really was in *anger. 1n their -ery diffi ult situation2 the two men would ha-e to learn to trust (od more> ;o* woul* show them how to *eal with their trou-les. 9onathan seeme* confi*ent a-out that. "uring their trou-les, both 4a-id and %onathan would remain ompletely loyal to each other as frien*s. 'hey also woul* remain loyal to Saul, their +ingB an* they woul* remain loyal to ;o*. 1 Samuel chapters 20 to 31 *escri-e how they achie e* this.

%onathan e,plains his o-enant with 4a-id

&$ Samuel *9:$*7$.'
.n 1 Samuel 1863, 9onathan ma*e a o-enant with "a i*. 'hat co enant was a serious promise in front of ;o* that they woul* always -e frien*s. ,hen 9onathan ma*e that promise, his father King Saul was please* with "a i*. $owe er since then, the situation ha* change* completely. (ow Saul was trying to +ill "a i*. "a i* +new that 9onathan was still his frien*. $owe er, it seems that "a i* *i* not really un*erstan* the nature of the co enant -etween them. "a i* was still as+ing 9onathan Iuestions to test whether 9onathan woul* help him in this situation (1 Samuel 2068<10).

$2%

So in 1 Samuel 20612<1E, %onathan arefully e,plained to 4a-id what their o-enant meant> 9onathan repeate* the sacre* name of ;o*, which appears as =:)F"> in /nglish translations, E times in these erses. $e wante* to emphasise that he ha* ma*e these co enant promises /ith God, an* not merely with "a i*. 'herefore, 9onathan>s co enant with "a i* was now part of 9onathan>s relationship with ;o*. .n these matters, %onathan onsidered himself responsible to (od> 0s 9onathan carrie* out his promise to ;o*, so "a i* woul* ha e to trust ;o*. 'heir frien*ship was not Gust something that they ha* chosen to *o. (od himself had made them friends2 so that 4a-id ould be ome 1srael+s king> 'hat was why 9onathan -lesse* "a i* with the prayer at the en* of 1 Samuel 20613. $e as+e* ;o* to -e with "a i* as he (;o*) ha* -een with Saul. ;o* ha* supporte* Saul>s rule o er .srael while Saul remaine* loyal to him. (ow 9onathan was as+ing ;o* to support "a i* so that "a i* coul* rule well as +ing.

%onathan taught 4a-id how to rule as king

&$ Samuel *9:$/7$5'
%ore than anyone else, it was perhaps 6onathan who taught 4a-id how to rule as 1srael+s king> 'hat may surprise us, especially as 9onathan ne er -ecame +ing himself. $owe er, for a-out A0 years, 9onathan watche* the rule of his father, King Saul. "uring those years, 9onathan forme* his own opinions a-out the right way to rule a nation. .t was these i*eas that woul* ma+e "a i* into a truly great +ing. %any of 9onathan>s opinions were the opposite of Saul>s opinions. Saul thought that a +ing shoul* control powerfully -oth his people an* his ;o*. $is am-ition was strong an* he often acte* cruelly. 9onathan, on the other han*, refuse* to control people -y fear. ;o* rules his people by lo-eJ 9onathan -elie e* that .srael>s +ing shoul* act in the same manner. )nly a relationship of lo e -etween ;o*, the +ing, an* the people woul* ma+e .srael strong. .t was 9onathan who first ma*e a co enant (promises to establish friendship) with "a i* (1 Samuel 1863). :ater, all the lea*ers of .srael woul* ma+e similar promises to "a i* (2 Samuel E61< 3). ,hen there were trou-les, 9onathan ma*e his co enant with "a i* stronger. $e agree* with "a i* that their promises woul* not Gust last *uring their li es. 'hey also ma*e promises on -ehalf of their families in the future (1 Samuel 206A2). You can rea* how "a i* +ept those promises in 2 Samuel chapter ?. )f course, 9onathan *i* not teach "a i* as a teacher *oes, -ut as a friend. 'hat seems a ery goo* way to show someone how to esta-lish a relationship of lo e. 9onathan ne er ha* the opportunity to rule .srael, -ut he *i* not care a-out his own am-itions. $e care* much more a-out "a i*, whom he wante* ery much to -ecome .srael>s ne@t +ing. .t was "a i* an* not 9onathan who woul* rule .srael with a relationship of lo e.

%onathan+s se ret message to 4a-id

&$ Samuel *9:$67*.'
3ecause "a i* was in great *anger, -oth he an* 9onathan woul* ha e to act secretly. "a i*>s plan was to go Iuic+ly to Bethlehem (1 Samuel 206C). 'hat woul* ta+e him two *ays. $e woul* not follow the usual route along the roa*s an* through the towns. 'hat was too *angerous to him. .nstea*, he woul* go through the fields an* the open country so that no-o*y woul* see him. $e pro-a-ly wante* to go there in or*er to warn his father %esse an* his -rothers. 'hey too woul* ha e to hi*e (see 1 Samuel 2261<A). ,hen Saul was angry with someone, he woul* not hesitate to +ill that person>s whole family (1 Samuel 22611<18).

$2&

"uring those two *ays, %onathan had promised to find out whether Saul really was trying to kill 4a-id> )f course, 9onathan coul* not let anyone see where "a i* was. So 9onathan wor+e* out a way to tell "a i* secretly a-out Saul>s intentions. 9onathan often went out of the town with his -ow an* arrows. 'his was not a sportB he was impro ing his s+ills for war. $e woul* shoot the arrows an* a -oy woul* run to collect them for him. 9onathan tol* "a i* to hide near a parti ular stone. 'here, "a i* woul* -e a-le to hear the instructions that 9onathan shoute* to the -oy. "a i* woul* -e safe -ecause no-o*y coul* see him in that place. .f "a i* was not in *anger, 9onathan woul* shoot his arrows only for a short *istance. 'hen he coul* tell the -oy to %ome ba%$ to/ards him. 'he real meaning was that David %o!ld %ome ba%$ safely. $owe er, if Saul was still trying to +ill "a i*, 9onathan woul* shoot his arrows a long way. $e woul* then tell the -oy that he m!st go a/ay to get the arrows. 'he real meaning was that David m!st r!n a/ay. $e was in great *anger.

The importan e of the meals at the new moon

&$ Samuel *9:*/7*0'
Saul clearly e@pecte* "a i* to come to the meal. 'hat fact may surprise us -ecause ery recently Saul ha* trie* to +ill "a i* (1 Samuel 1?610). 0lthough Saul>s plan to +ill "a i* was now secret, we still might not e@pect "a i* to -e there. $owe er, Saul e@pecte* him to come. Saul e@pecte* that -ecause, *uring that perio* of .srael>s history, such meals were e@tremely important. Those meals were the only opportunity that people usually had to pray in publi > #or that reason, such a holy man as "a i* woul* consi*er it essential to atten* those meals if possi-le. 'he meals were so important be ause of the sa rifi es that people offere* at those meals. 0 sacrifice was an animal that the people offere* to ;o*. :e iticus chapter 3 *escri-es this type of sacrifice. 'he priest woul* -urn the fat from the animal as a gift for ;o*. 'hen the priest woul* ta+e the animal>s -reast an* right shoul*er for himself an* his family to eat. 0ll the people woul* eat from the rest of the animalB that was their meat at the special meal. 'here were a**itional special sacrifices at the new moon (the start of each month), which the priests -urne* completely as gifts to ;o* ((um-ers 28611<1E). ,e often rea* a-out these special meals in the 3oo+ of 1 Samuel. .n chapters 1 to 3, they happene* only at Shiloh, -ecause the ta-ernacle (;o*>s sacre* tent) was there. 0fter the loss of the sacre* o-Gect calle* the ar+, the priests coul* not still carry out sacrifices there. So people built altars (heaps of stone) on the hills an* they ma*e their sacrifices there. See 1 Samuel 163<8B 2612<1DB ?612<13B ?622<2AB1368<13B 1A63A<3EB 1E621<22B an* 1C61<13.

!hat made a person un leanB

&$ Samuel *9:*3'
"a i* was not present at the meal that Saul ha* arrange*. 'hat meal was a sacre* occasion. 'he meat came from a sacrifice (an animal that people ga e to ;o*) for the new moon (the -eginning of a month). Such meals were the only regular opportunity that .srael>s people ha* to pray in pu-lic at that time. "a i* was a holy man who woul* not normally -e a-sent on such occasions. Saul on-in ed himself that 4a-id must be <un lean+> :e iticus D620<21 says that an unclean person must not eat the meat from a sacrifice. 0n unclean person coul* not Goin in pu-lic prayers or go to ;o*>s house (the tent calle* the ta-ernacle).

$2'

#or this purpose, the wor* =unclean> *oes not ha e its normal meaning. 1t des ribes a person who is not in a proper state to Aoin in a publi a t of religion> / en after that person has washe*, the person woul* still -e unclean for a perio* of time. 'hat perio* *epen*e* on the cause that ma*e the person unclean. $owe er, in most situations, a person>s unclean state only laste* until the ne@t e ening. Saul hope* that "a i* woul* come to a meal on the *ay afterwar*s. 'hen Saul woul* ha e his opportunity to +ill "a i*. You can rea* a-out the matters that made people un lean in :e iticus chapters 11 to 1E. #or e@ample, "a i* coul* ha e touche* something or someone who was unclean. $e coul* ha e *one that in or*er to help an ill person. )r, he coul* ha e touche* the *ea* -o*y of an unclean animal -y acci*ent. $owe er, really "a i* was not unclean. $e was hi*ing -ecause he +new a-out Saul>s plot to +ill him.

%onathan tests whether Saul is plotting against 4a-id

&$ Samuel *9:*57*8'
9onathan ha* Gust two *ays to fin* out whether Saul was plotting to +ill "a i*. 0t the meal on the first day, there was no opportunity. 0-ner, Saul>s military comman*er, nee*e* to *iscuss something with Saul, so 9onathan allowe* him to sit ne@t to Saul (see 1 Samuel 2062E in the King 9ames 3i-le). Saul *i* not say anything a-out "a i* at that meal (1 Samuel 2062C). Saul arrange* a se ond spe ial meal on the ne,t day. 0s +ing, he now owne* many animals (1 Samuel 216D) an* much lan* (2 Samuel ?6D<10). So although Saul care* little a-out lu@ury, he li+e* to ma+e many sacrifices (1 Samuel 136?<13B 1 Samuel 1E621<22). 'hese sacrifices were the animals that he offere* to ;o*. 'hey pro i*e* the meat for the meals. .f meat remaine* from the first *ay, ;o*>s law allowe* people to eat it on the secon* *ay, -ut not afterwar*s (:e iticus D61C< 18). )n the secon* *ay, it was Saul who first referre* to "a i*. $e as+e* 9onathan where "a i* was. $owe er, on this occasion, Saul *i* not mention "a i*>s name. $e calle* "a i* =the son of 9esse>. !erhaps Saul chose to refer to "a i* in that way -ecause he *i* not li+e the meaning of "a i*>s name. .n $e-rew (the language of .srael), "a i* means .the one /hom I love1. Saul *i* not lo e "a i*B he hate* "a i*. 9onathan, of course, *i* not hesitate to use "a i*>s name. 9onathan ha* an attitu*e of sincere an* genuine lo e towar*s "a i* (1 Samuel 1863B 1 Samuel 2061D). 'hey were close frien*s. 9onathan repeate* the e@cuse that "a i* ha* as+e* him to gi e (1 Samuel 206C). Saul *i* not reply to that e@cuse. .nstea*, he imme*iately -ecame ery angry. )n this occasion, his anger was against %onathan -ecause of his frien*ship with "a i*. $e felt as angry against 9onathan as he was against "a i*.

Saul+s anger against %onathan

&$ Samuel *9:.97.$'
"a i* was e@pecting that his e@cuse woul* ma+e Saul angry (1 Samuel 206D). $owe er, he an* 9onathan ha* perhaps not realise* how angry Saul woul* -ecome. Some 3i-le translations try to translate 1 Samuel 20630 in a polite manner. $owe er, Saul ha* no *esire to -e polite. .n his anger, he insulted his son %onathan with the worst possible words> .t woul* not upset 9onathan enough if Saul merely insulte* 9onathan himself. So2 Saul insulted %onathan+s mother> She was 0hinoam, Saul>s loyal wife (1 Samuel 1A6E0). $owe er, Saul insulte* her as if she ha* ne er -een loyal to him. $e *escri-e* her as a wic+e*, e il woman. (one of this was pro-a-ly true, -ut it woul* ha e upset 9onathan *eeply.

$28

0lthough other people were present, Saul continue* to insult 9onathan. 3y his frien*ship with "a i*, 9onathan ha* -rought shame on himself. %onathan+s mother should be ashamed2 as if men ha* seen her na+e* -o*y. 9onathan an* all Saul>s guests woul* ha e felt great shoc+ to hear such wor*s. 'hen, for the first time, Saul e@plaine* in pu-lic why he wante* to +ill "a i*. Saul knew that 4a-id would be 1srael+s king> 'hat ha* -een Saul>s -elief for a long time (1 Samuel 1868). Samuel ha* tol* Saul that ;o* ha* chosen a new +ing for .srael (1 Samuel 1E628). Saul was trying to +ill "a i* -ecause Saul oppose* ;o*>s plan to ma+e "a i* +ing. Saul was trying to +eep the rule of .srael for himself an* his family. So2 Saul was trying to ontrol (od>

Saul tries to kill %onathan

&$ Samuel *9:.*7./'
This argument between Saul and %onathan happened in publi 2 -efore a meal where Saul>s most important officials were guests. 9onathan only inten*e* to test whether Saul was plotting against "a i*. $owe er, Saul replie* imme*iately in a ery angry manner. $e insulte* 9onathan in a ery nasty manner -ecause of his frien*ship with "a i*. 0t once, the situation -ecame ery serious. Still, 9onathan continue* to *efen* "a i*. $e insiste* that "a i* was an innocent man. Saul hated 4a-id without any proper reason> "a i*>s e@periences at this time help us to un*erstan* se eral of the !salms that he wrote. (#or e@ample, see !salm E?.) 4hristians -elie e that many of "a i*>s !salms refer to 4hrist. 4hrist>s enemies, li+e "a i*>s enemies, hate* him without any proper reason (!salm E?6AB 1 !eter 2622< 2A). "a i* wrote -y the power of the $oly Spirit (0cts 262?<31B 1 !eter 1610<11)B -ut he also wrote from his own e@perience. 0s 9onathan spo+e on "a i*>s -ehalf, Saul coul* no longer control his anger. .t seems that he always +ept a spear (a pole with a sharp metal hea*) -y him. Suddenly2 Saul took the spear and he tried to kill %onathan with it> )n pre ious occasions, Saul ha* trie* to +ill "a i* in the same manner (1 Samuel 18611B 1 Samuel 1?610). 9onathan manage* to a oi* the spear, -ut he too was ery angry. $e was angry, not that Saul ha* trie* to +ill him, -ut about Saul+s attitude towards 4a-id> #or that reason, 9onathan left the mealB he refuse* to eat anything from that meal.

%onathan tells 4a-id to es ape

&$ Samuel *9:.07.8'
.n the open country near ;i-eah there was a large stone that people calle* E4el (1 Samuel 2061?). .ts name means =*eparture>B 9onathan an* "a i* +new the place well. .t was here that 9onathan came to use his -ow an* arrows. $e ha* a -oy with him whose tas+ was to collect the arrows. 9onathan>s actions on this *ay woul* not ha e surprise* anyone who saw him. !eople woul* ha e thought that he was Gust impro ing his s+ills for .srael>s freIuent wars. $owe er, 9onathan ha* another reason to shoot his arrows in that particular place on that *ay. Feally, %onathan had ome to gi-e a se ret message to 4a-id> 9onathan ha* now *isco ere* that Saul really was plotting to +ill "a i*. "a i* coul* not return safely to ;i-eah, an* 9onathan ha* promise* to warn him. 9onathan was ery careful to ma+e sure that no-o*y woul* see "a i*. $e ha* arrange* for "a i* to hi*e near the stone. 0s he shot his arrows, he woul* shout instructions to the -oy. #owe-er2 really those instru tions would be for 4a-id>

$2(

So, 9onathan shot one arrow a long way into the *istance. $e inten*e* to *o that if "a i* was in *anger. 'hen he coul* tell the -oy that the arrow was -eyon* him. =s the boy must go away to fet h the arrow2 so 4a-id must go away (1 Samuel 20622). $owe er, as the -oy went to get the arrow, 9onathan *eci*e* to ma+e his message clearer. !erhaps he worrie* that "a i* might not un*erstan* the message correctly. So 9onathan shoute* more instructions to the -oy, -ut really, they were for "a i*. .H!rry< Go 2!i%$ly< Don1t stop<1 9onathan shoute*. 'he message for "a i* was serious, urgent an* clear. $e must escape at once.

4a-id and %onathan separate

&$ Samuel *9:/97/$'
9onathan ha* promise* to fin* out whether "a i* was in *anger, an* if so, to warn him. "uring the last two *ays, 9onathan carefully carrie* out that tas+, although he ris+e* his own life to *o it. (ow 9onathan ha* warne* "a i*. So, 9onathan ha* carrie* out all that he ha* to *o -ecause of his promise. $owe er, -ecause of his sincere lo e for "a i*, there was something else that 9onathan chose to *o. 9onathan han*e* his -ow an* arrows to the -oy who was wor+ing for him. $e or*ere* the -oy to ta+e them -ac+ to the town. 'hen 9onathan was alone in the open country. $e watche* as the -oy went -ac+. $e waite* until the -oy was completely out of sight. "a i* too was watching an* waiting. $e was hi*ing -ehin* the stone while 9onathan was shooting his arrows. (ow that 9onathan was alone, it was at last time for "a i* to come out. 9onathan an* "a i* ha* -een waiting for the opportunity to greet each other. / er since the *ay when "a i* +ille* ;oliath, 9onathan an* "a i* ha* -een true frien*s. 'hey were the most important men in .srael who were loyal to ;o*B they nee*e* to support each other. "a i* ha* learnt many things from 9onathan *uring the perio* of their frien*ship. (ow circumstances ha* change*, an* it was a-solutely essential for the two men to separate from each other. So, they separated with an e,pression of lo-e and friendship> #irst "a i* showe* great honour to 9onathan. 'hen they greete* each other as frien*s. 'heir tears show how *eeply they care* a-out each other.

%onathan reminds 4a-id about their o-enant

&$ Samuel *9:/*'
9onathan>s last wor*s to "a i* on this occasion were to remin* him a-out their o-enant. 'hey first ma*e that co enant in 1 Samuel 1863B they ma*e it stronger in 1 Samuel 2061A<1D. 0 co enant was a serio!s promise of friendship. &sually, people ma*e a co enant if their families (or, their nations) ha* -een enemies. 'hey wante* to esta-lish frien*ly relations with each other. So, they promise*, on -ehalf of themsel es an* their families, that they woul* always -e frien*s. 3y this means, co enants en*e* wars an* ma*e -itter enemies into close frien*s. 9onathan an* "a i* were ne er enemies. #rom the moment when they first met, they wante* to -e frien*s. .n this matter, 9onathan was completely unselfish. 0s King Saul>s son he ha* the right to -ecome .srael>s ne@t +ing. $owe er, 9onathan coul* see "a i*>s Iualities6 his sincere attitu*es, an* his trust in ;o*. 'hat meeting change* 9onathan>s life. #e did not still want to be kingJ instead2 he wanted to support 4a-id so that 4a-id ould be ome king> 0t once, 9onathan ha* realise* that "a i* woul* -e a truly great +ing. 'here were many e il people in Saul>s family an* in his go ernment. Saul himself ha* *eci*e* that he woul* not -e loyal to ;o* (1 Samuel 1E623)B he was *oing many wic+e* things. .t seeme* clear that such men woul* not allow "a i* to -ecome +ing peacefully.

$30

'hat was why 9onathan consi*ere* it so important for him an* his family to ma+e a co enant with "a i*. 0fter 9onathan>s *eath, his family woul* consi*er it their *uty to o-ey 9onathan>s promise. The family of Saul would fight against 4a-id (2 Samuel 361), but the family of %onathan would ne-er do that (2 Samuel 1?62A<30).

$ Samuel hapter *$
=himele h2 the hief priest
&$ Samuel *$:$'
%ore than C0 years may ha e passe* since the *eath of /li, .srael>s chief priest (1 Samuel A618). "uring those years, the hief priests lost mu h of their authority and their wealth> !eople still as+e* the priests to offer sacrifices (gifts to ;o*) on their -ehalf. $owe er, they *i* not still go to Shiloh, the chief priest>s town, to *o that. .nstea* they -uilt altars (piles of stone) on the hills in each region, an* they ga e their gifts there. 'he chief priest also continue* to inIuire of ;o* for people (1 Samuel 1A63C<3D). $owe er, now people often went instea* to a prophet (holy man) for that purpose (1 Samuel ?6C<?). 0fter /li>s *eath, his gran*son 0hiGah acte* as chief priest (1 Samuel 1A63). 'hen =himele h, from the same family, -ecame chief priest. 0s chief priest, 0himelech ha* responsibility for (od+s sa red tent, calle* the ta-ernacle. 0fter the trou-les at Shiloh (1 Samuel chapter A), the priests left that town. 'hey too+ the ta-ernacle to (o-, which was pro-a-ly near 9erusalem. $owe er, the ta-ernacle *i* not still contain its most sacre* o-Gect, calle* the ar+ of the co enant. 'hat was still at Kiriath 9earim (1 Samuel D61B 2 Samuel C62<3). 0lthough the chief priest still carrie* on a few ceremonies at (o-, it was not an important place. (ot many people ha* any reason to go there. 4a-id went there -riefly to as+ for help -efore he went into !hilistia. Saul was plotting to +ill "a i*, an* "a i* ha* to escape at once. !ro-a-ly, "a i* consi*ere* that he coul* trust the priests not to tell Saul a-out him. $owe er, "a i* *i* not +now that 4oeg2 one of Saul+s most wi ked offi ials2 was in (o- that *ay (1 Samuel 216D).

4a-id+s untrue words to =bimele h

&$ Samuel *$:*'
'he e ents in 1 Samuel chapter 21 pro-a-ly happene* on the *ay when "a i* left 9onathan (1 Samuel 2063E<A2). 9onathan ha* tol* "a i* that Saul was plotting to +ill him. "a i* ha* to escape for his life. 'o get from ;i-eah to ;ath, 4a-id would ha-e to walk more than /9 miles (C0 +ilometres). .t was a long way, e en for a strong sol*ier li+e "a i*. $e first passe* -ob, the chief priest>s town. 'hen he passe* #ethlehem, his own town. !ro-a-ly he e@pecte* to meet there the men who woul* go with him (see %ar+ 262C). 'hen they woul* go through the hills to Gath, which was in !hilistia. ,hen "a i* entere* (o-, he was alone. $e went there to inEuire of (od (1 Samuel 22610). !ro-a-ly he wante* to +now where he shoul* go. $e woul* ha e as+e* Iuestions li+e the Iuestions in 1 Samuel 236?<12. =himele h2 the hief priest2 was -ery worried a-out this. $e as+e* "a i* a series of Iuestions to try to fin* out what "a i* was *oing. $owe er, "a i* was too afrai* of Saul to gi e an honest answer. $e preten*e* that the +ing ha* secretly sent him away.

$31

)f course, it was the +ing>s actions that force* "a i* to lea e secretly. 4learly howe er, "a i*>s wor*s were untrue. #e was telling lies be ause he was not yet able to trust (od ompletely> $e thought that he ha* to help ;o* -y cle er wor*s an* cle er schemes. $e woul* *o that again when he reache* ;ath (1 Samuel 21612<13). :ater "a i* woul* learn that ;o* alone coul* sa e him (!salm C261<2). $e coul* not sa e himself (!salm A061<2).

Sa red bread
&$ Samuel *$:.7/'
"a i* ha* to lea e .srael at once, -ecause Saul ha* *eci*e* to +ill him. #irst, "a i* went to 0himelech, the chief priest, at a town calle* (o-. .t seems li+ely that "a i* first as+e* 0himelech to inIuire of ;o* for him (1 Samuel 226?<10). "a i* nee*e* ;o* to show him where he shoul* go. 4learly, ;o* tol* "a i* to go to ;ath in !hilistia (1 Samuel 21610). 'hat was a long Gourney6 a-out A0 miles (C0 +ilometres). So "a i* ne@t as+e* the chief priest to help him. 4a-id needed food for himself and his men on the Gourney. $e as+e* for -rea*. $owe er, 0himelech ha* no or*inary -rea*. !eople in .srael +ept grain, not flourB they only prepare* -rea* when they wante* to eat it. .t was a long, slow process to ma+e -rea*, an* "a i* nee*e* to lea e urgently. $owe er, there were always $* large loa-es of sacre* -rea* in the ta-ernacle (the sacre* tent which was ;o*>s house). You can rea* the rules a-out that -rea* in :e iticus 2A6E<?. /ach wee+, -efore the Sa--ath (Satur*ay, which was their holy *ay), the priests replace* that -rea* with fresh -rea*. 'hey then ate the -rea* in a holy placeB no-o*y else coul* eat it. 4a-id was not a priest2 so he had no right to eat that bread> 1n fa t2 it was against (od+s law for him to eat it> $owe er, "a i* nee*e* foo* urgently. 'he chief priest recognise* that fact. $e pro-a-ly also un*erstoo* that ;o* was sen*ing "a i* on a long an* important Gourney. !erhaps he also +new that ;o* ha* appointe* "a i* to -e .srael>s future +ing. So he ga e the -rea* to "a i*. "a i* ate it, an* he also ga e some to his companions. 9esus taught a lesson from this e ent in :u+e C63<E. 'he purpose of ;o*>s law is to teach people how they can ser e him, an* not merely to control their -eha iour.

The proper use of something holy

&$ Samuel *$:073'
.srael>s chief priest allowe* "a i* to ta+e the -rea* from ;o*>s house. 'hat was against ;o*>s law -ecause only the priests coul* eat that -rea*. #owe-er2 the hief priest re ognised that (od was sending 4a-id away at on e> "a i* urgently nee*e* foo* for himself an* for his men. .n such circumstances the chief priest consi*ere* that it woul* -e wrong not to help "a i*. .t is interesting that, in :u+e C63<A, 9esus appro e* of that *ecision. $owe er, e en in such circumstances, the chief priest woul* not allow anyone whate er to eat that -rea*. 'he -rea* was holyB it -elonge* to ;o*. .t woul* -e ery wrong to ta+e a holy thing an* to use it in an unholy manner. So, the hief priest insisted that nobody in an unholy state ould eat that bread> .t woul* of course not -e wrong if "a i*>s men ha* se@ with their wi es. $owe er, that woul* cause them to -e in an unholy state (:e iticus 1E618). ;o*>s law woul* not allow them then to go to ;o*>s house or to eat meat from a sacrifice (an animal that someone ha* offere* to ;o*). So the chief priest woul* not allow them to eat the holy -rea*. .n his reply, "a i* remin*e* the chief priest a-out ;o*>s rules for .srael>s army. (od was 1srael+s (od2 so 1srael+s army was a holy army> ;o*>s law *i* not allow a man in an unholy state to remain in the camp of .srael>s army ("euteronomy 236?<11). So no-o*y in an unholy state woul* eat that -rea*.

$32

.srael>s sol*iers *i* not ta+e their wi es with them when they went to war. 'he women remaine* at home, as 1 Samuel 3061<C shows.

4oeg from Edom

&$ Samuel *$:5'
Samuel ha* warne* .srael>s people that a +ing woul* ta+e the -est things in the country for himself (1 Samuel 861A<1D). $e woul* ma+e himself rich, an* they woul* -e his sla es. 3efore he was +ing, Saul was Gust a farm wor+er on his father>s farm. (ow he ha* so many sheep that he nee*e* to appoint a powerful man to be in harge of his shepherds (the men who loo+e* after the sheep). 'hat man was "oeg. 0s we shall see in 1 Samuel 22618<1?, "oeg was a -ery powerful and ruel man> 4oeg was from Edom> /*om was a nation on the east si*e of .srael. .ts people were relati es of .srael>s people. 'hey esta-lishe* a strong nation long -efore Saul rule* (;enesis 3C631<A3). 0t one time, Saul fought a war against /*om. ,e ha e no *etails of that war, -ut 1 Samuel 1A6AD mentions it. !erhaps that was when Saul -rought "oeg -ac+ from /*om. "oeg was in (o- -ecause he was una-le to lea e that place. He had to remain there, in front of God3 'hat seems a strange statement, an* it is har* to e@plain. !eople ha e offere* arious e@planations. Nob was the town where the chief priest li e*. ;o*>s sacre* tent calle* the ta-ernacle was there. 4learly, the correct e@planation has a connection to those facts. )ne i*ea is that, perhaps, "oeg ha* a s+in *isease. .f so, "oeg may ha e to wait D *ays for a priest to e@amine it (:e iticus 136A). $owe er, those were rules for .srael>s people an* "oeg was a foreigner. 0lso, that woul* happen in a separate place, not at ;o*>s house. )ur guess is that Saul sent "oeg to inIuire of ;o* a-out some matter. !erhaps, as in 1 Samuel 1A63D, ;o* ga e no answer that *ay, so 4oeg had to wait for his answer.

The sword of (oliath

&$ Samuel *$:678'
,hen "a i* fought ;oliath, he ha* no e@perience in the use of a swor*. #or that reason, "a i* refuse* to ta+e a swor* with him (1 Samuel 1D6E0). $e use* ;oliath>s own swor* to cut off his hea* (1 Samuel 1D6E1). Now2 howe-er2 4a-id needed a sword to *efen* himself. 0s an army comman*er, "a i* ha* learnt how to use a swor* well. So, he as+e* the chief priest for a swor*. 'he chief priest offere* him the swor* of ;oliath. $ere, we learn for the first time what happene* to ;oliath>s swor*. .t was a alua-le o-Gect, an*, after the fight, "a i* ha* the right to +eep it. $owe er, "a i* *i* not +eep it. 'hat swor* was e i*ence of the fact that ;o* ha* rescue* .srael. "a i* *i* not consi*er that he himself ha* *efeate* ;oliath6 it was ;o* who sa e* .srael that *ay (1 Samuel 1D6AC). So 4a-id had handed the sword o-er to 1srael+s priests> 'hey consi*ere* it a sacre* o-GectB they place* it with other sacre* o-Gects that showe* ;o*>s relationship with .srael. 'hey put it ne@t to the epho*, a long shirt that the chief priest wore. $e use* certain o-Gects in the epho*, calle* the ABI6 an* THA66I6, when he inIuire* of ;o*.

$33

The hief priest offered that sword ba k to 4a-id -ecause he ha* no other swor* to offer him. &sually, it woul* not -e right for someone to ta+e -ac+ something that he ha* gi en to ;o*. $owe er, on this occasion the chief priest permitte* it. !erhaps it was right for "a i* to carry with him the e i*ence of what ;o* ha* *one for him in the past. &ntil "a i* coul* return that swor* to ;o*>s house, it woul* constantly remin* him to trust ;o*.

(ath in ;hilistia
&$ Samuel *$:$9'
"a i* went from (o-, the chief priest>s town, to (ath in ;hilistia. $e was loo+ing for a place where he coul* li e safely. $e ha* to lea e .srael -ecause King Saul ha* ma*e plans to +ill him. $owe er, it may surprise us to rea* that he went at once to ;ath. ;oliath, whom "a i* +ille*, was from ;ath (1 Samuel 1D6A). ;ath was one of the fi e main towns in !hilistia. 0s a comman*er in .srael>s army, 4a-id had fought se-eral battles against ;hilistia+s men (1 Samuel 1862DB 1 Samuel 18630B 1 Samuel 1?68). 4learly, Saul woul* -e una-le to attac+ "a i* in ;ath. "uring Saul>s life, there was constant war -etween his army an* !hilistia>s army (1 Samuel 1A6E2). #owe-er2 4a-id learly had many other enemies in (ath> .t seems li+ely, therefore, that ;o* sent "a i* to ;ath. 0himelech, the chief priest, ha* inIuire* of ;o* on "a i*>s -ehalf (1 Samuel 22610). So pro-a-ly, ;o* tol* "a i* that he woul* -e safe in ;ath. !erhaps the e@planation of these things is the hara ter of = hish2 king of (ath> ,e will rea* more a-out him when "a i* returne* to ;ath in 1 Samuel chapters 2D an* 2?. 0chish ery much wante* people to -e loyal to him. .t *i* not matter to him whether those people were foreigners or from his own nation. .f people were loyal to him, he woul* support them. $e woul* spea+ on their -ehalf an* he woul* *o anything necessary to *efen* them. ,hen he supporte* someone, no-o*y else in ;ath woul* *are to attac+ that person. .t seems that the people in ;ath learne* the importance of those loyal attitu*es. ,hen "a i* returne* to ;ath, he ma*e many frien*s there. ,hen he -ecame .srael>s +ing, men from ;ath were among his most loyal sol*iers (2 Samuel 1E618<22).

4a-id pretends that his mind is ill

&$ Samuel *$:$$7$0'
,hen "a i* reache* ;ath, King 0chish>s officials recognise* him. $owe er, they ha* a wrong i*ea a-out him6 they thought that 4a-id was already 1srael+s king> 'his wrong i*ea came from the song that .srael>s women sang in 1 Samuel 186D. 0fter the *eath of ;oliath, they ma*e up a song to gi e honour to Saul an* "a i*. .n their song, they *eclare* that a!l ha* +ille* many thousan*s of .srael>s enemies. $owe er, David ha* *efeate* many more enemies than that. 'hat was what their song meant. .t was that song which first ma*e Saul so angry with "a i* (1 Samuel 1868). #rom it, Saul saw that "a i* woul* -ecome .srael>s +ing. $owe er, the song was not yet true> Saul was still .srael>s +ingB "a i* ha* Gust -een a comman*er in his army. Saul>s success in -attle was still much greater than anything that "a i* ha* yet achie e*. "a i* wante* 0chish to allow him to li e peacefully in ;ath. $owe er, "a i* hear* what 0chish>s officials were saying. $e -ecame too afrai* to meet 0chish. !salm EC may -e his prayer on this occasion. 4a-id made up a le-er s heme to prote t himself> $e preten*e* that his min* was ill. $e acte* as if he coul* not control his own -eha iour.

$3$

0chish was angry that his officials ha* -rought "a i* to him. $e *i* not -elie e that "a i* was .srael>s +ing. $e thought that his officials were wasting his time. So "a i* escape*. 0fterwar*s, "a i* un*erstoo* the truth a-out this inci*ent, as !salm 3A shows. $e shoul* ha e truste* ;o* moreB ;o* is a-le to sa e his people in e ery situation. 4a-id had a ted foolishly2 but (od still sa-ed him> So "a i* *eclare* that he woul* constantly praise ;o*.

$ Samuel hapter **
The a-e of =dullam
&$ Samuel **:$7*'
"a i* returne* from ;ath to the hills on the -or*er -etween 9u*ah (southern .srael) an* !hilistia. Saul ha* plans to +ill himB "a i* nee*e* to fin* a place where he coul* li e safely. 4learly, "a i* woul* -e una-le to li e in a townB he woul* ha e to li e in the open country. "a i* chose a place in the region of the ancient town calle* 0*ullam. 'he roc+ there is the +in* calle* limestone. ,ater can pass through limestoneB the result is that large, natural ca es form in the roc+. "a i* coul* li e safely in those ca es an* he coul* hi*e from Saul>s men there. .t seems that *uring this perio* in "a i*>s life, he praye* much. $e felt li+e a prisoner, -ut he put his trust completely in ;o*. $e wrote ;salms 05 and $/*, an* pro-a-ly se eral other !salms also, while he li e* in those ca es. $owe er, "a i* *i* not remain alone there. 3ecause of Saul>s anger against "a i*, 4a-id+s brothers were in *anger too. 'hey escape* to 0*ullam an* they li e* with "a i*. So *i* many men who had -arious troubles in 1srael> 'hey inclu*e* men from .srael>s army, who ha* +nown "a i* as one of the army comman*ers. 'hese men were -ra e sol*iers as we rea* in 1 4hronicles 11610<AD. .n the en*, there were A00 men with "a i*, an* they consi*ere* him to -e their lea*er. .t seems that they forme* a +in* of pri ate army. 'hey fought against the many large groups of ro--ers who attac+e* .srael from that region. So e en in this situation, 4a-id was ontinuing to fight on 1srael+s behalf> 0lthough Saul consi*ere* "a i* his enemy, "a i* was still supporting Saul>s rule.

4a-id+s parents in ?oab

&$ Samuel **:.7/'
?oab appears in the list of Saul>s enemies in 1 Samuel 1A6AD. 'hat shoul* not surprise us. #or se eral centuries, the countries on all si*es of .srael ha* fought to control it. 0fter Saul -ecame +ing, he fought fiercely against those nations in or*er to ma+e .srael a free country. Saul was a powerful man, an* .srael>s enemies *i* not want him to remain .srael>s +ing. 'hey ha* -een una-le to +ill himB they wante* to fin* someone in .srael who woul* *o that for them. "a i* ha* -een an important comman*er in .srael>s army, an* he ha* many frien*s in .srael. Saul wante* to +ill "a i*B Saul>s enemies consi*ere* that "a i* might -e useful to them. !erhaps that was why the +ing of %oa- was willing to help "a i*. 4a-id simply wanted to find a pla e where his father &%esse' and his mother would be safe> 'hey woul* not -e safe in .srael. Saul was so angry against "a i* that Saul might e en want to +ill "a i*>s parents. 9esse>s gran*mother, Futh, ha* come from %oa- (see the 3oo+ of Futh). 3y this time, 9esse an* his wife were ery ol*. ,ith the support of %oa->s +ing, they coul* li e peacefully there.

$3%

$owe er, "a i* woul* not agree to fight against Saul. 'he +ing of %oa- pro-a-ly hope* that "a i* woul* start a re olution in .srael. 4a-id told him that he was simply waiting for (od to a t on his behalf> "a i* remaine* loyal to Saul an* "a i* woul* not oppose him. )f course "a i* was aware of ;o*>s plan to ma+e him .srael>s ne@t +ing. "a i* waite* for ;o* to *o that. $e woul* wait until the time that ;o* ha* chosen.

The prophet (ad

&$ Samuel **:0'
(ad and Nathan were the two most important prophets *uring "a i*>s rule. 0 prophet was a holy man who spo+e messages from ;o*. "a i* was himself a prophet (0cts 262?<30). $e therefore respecte* ery much the prophets whom ;o* ha* sent to him. $e listene* carefully to their messagesB he o-eye* the instructions that ;o* ga e him -y means of them. 1 Samuel 226E is the first mention of ;a* in the 3i-le. !ro-a-ly, he was one of the men who Goine* "a i* at =dullam. !erhaps ;a* went there -ecause, li+e "a i*, he ha* to escape from King Saul. ;a* may ha e spo+en a message from ;o* that Saul *isli+e*. "a i* coul* ha e staye* in the ca es near 0*ullam for many years. .t was a safe place. $owe er, ;o* tol* him, -y means of the prophet ;a*, to go further into %udah. So "a i* foun* another safe place in the forest there. .t was pro-a-ly not far from 0*ullam -ecause Keilah (1 Samuel 2361) is in the same region as 0*ullam. ;a* continue* to ser e as a prophet *uring much of "a i*>s rule. .n 2 Samuel 2A611<1A, ;a* *eclare* "a i*>s punishment after "a i* counte* .srael>s men. "a i*>s action ha* -een wrong, against ;o*. .n 2 Samuel 2A618, ;a* *irecte* "a i* to the place where the temple (;o*>s house) woul* -e. ,e learn from 2 4hronicles 2?62E that, with "a i* an* (athan, ;a* arrange* the music for the temple. 1 4hronicles 2?62? tells us that the prophets Samuel, ;a* an* (athan wrote the recor*s of "a i*>s life. 'hat is, Samuel wrote the first part of the recor*s. 'hen ;a* wrote the ne@t part. #inally, (athan wrote the last partB he continue* to ser e as a prophet *uring the -eginning of Solomon>s rule.

Saul+s spee h
&$ Samuel **:376'
Saul nee*e* to gain the support of his officials an* his army comman*ers to fight against "a i*. $e was aware that "a i* was a popular man in .srael. .t seeme* li+ely that many important people in .srael>s go ernment an* army were "a i*>s frien*s. 3y this time, "a i* was lea*ing a group of A00 men. %any of those men were capa-le an* -ra e sol*iers. 'hey ha* Goine* "a i* -ecause they ha* trou-les in .srael. !ro-a-ly, many of them ha* suffere* -ecause of Saul>s anger. $owe er, "a i* always insiste* that they must remain loyal to Saul an* to .srael (1 Samuel 2A6D). Saul ga-e this important and powerful spee h to his offi ials from the tribe of BenAamin> 'he tri-es were the 12 large family groups in .srael. 'he tri-e of 3enGamin was Saul>s tri-eB many of his most important officials came from it. Saul wante* to get a powerful reaction from those men. So, he accuse* them. 'hey were plotting with "a i* against him, he sai*. 'hey were not loyal to SaulB they were loo+ing for an opportunity to +ill him. (one of this, of course, was true. Saul said these things to make his offi ials afraid> 'hey nee*e* to pro e that they were loyal to SaulB otherwise Saul coul* +ill them, or he coul* remo e them from their important Go-s.

$3&

Saul reminded his offi ials how mu h they had benefited from his rule> $e ha* ma*e them wealthy an* important. $e ha* gi en them fiel*s an* ineyar*s (fruit gar*ens). 'hey ha* -ecome comman*ers in the army. .t was Saul, not "a i*, who ga e them these things. Saul ha* shown special +in*ness to men from his own tri-e. .f "a i* were +ing, he woul* gi e wealth an* honour to other men, instea* of them. So, Saul>s officials must support Saul.

4oeg tells Saul how =himele h helped 4a-id

&$ Samuel **:87$9'
"oeg ha* hear* Saul>s speech to his officials (1 Samuel 226D<8). .n that speech, Saul remin*e* his officials how much they ha* -enefite* from his rule. $e urge* them strongly to -e loyal to him, an* to fight against "a i*. "oeg was a foreigner, from /*om. $e clearly ha* strong am-itionsB he was in charge of the men who loo+e* after Saul>s sheep (1 Samuel 216D). "oeg wante* Saul to -e please* with himB he wante* Saul to ma+e him more important. 'his mattere* -ecause 4oeg had some information about 4a-id> .t was ol* information, perhaps from se eral months earlier. .t *i* not seem important at the time. $owe er, now "oeg saw an opportunity to -enefit -y it. 4oeg had seen 4a-id on the day when he es aped from Saul> "a i* was elsewhere nowB in fact, Saul now +new where "a i* was (1 Samuel 226C). So "oeg>s information was not really a-out "a i*. .t was a-out someone who ha* supporte* "a i*. 'hat important person ha* helpe* "a i* to escape from Saul. $e ha* gi en "a i* foo*, an* a swor*. 'he person whom "oeg accuse* was6 =himele h2 1srael+s hief priest> 'hat fact woul* ha e cause* a great shoc+ to e eryone who hear* it. .t surprise* no-o*y when Saul oppose* an important official or an army comman*er. / en the fact that Saul was trying to +ill "a i* *i* not seem unusual to Saul>s officials. $owe er, the *ecision to accuse the chief priest was a ery se ere matter. .srael>s chief priest was responsi-le to ;o*, not to men. !eople were afrai* of him -ecause of his sacre* *uties in front of ;o* (1 Samuel 2261D).

Saul a

uses the hief priest

&$ Samuel **:$$7$0'

Saul or*ere* his officials to -ring =himele h2 the hief priest2 from (o-, with all the priests who li e* there. 'hen Saul a used =himele h> $e sai* that 0himelech was plotting with "a i* against him. 'he e i*ence was that 0himelech ga e "a i* foo* an* a swor*. 0lso, 0himelech ha* inIuire* of ;o* on "a i*>s -ehalf. 'hen Saul a**e* the untrue statement that 4a-id was plotting to kill him> $e sai* that "a i* was waiting for his opportunity to attac+ Saul. 0himelech proteste* against that statement. #e insisted that 4a-id was loyal to SaulJ in fact, "a i* was Saul>s most loyal official. 'he e i*ence was in the honour an* responsi-ility that Saul himself ha* gi en to "a i*. .t was a!l who allowe* "a i* to marry his (Saul>s) *aughter, %ichal. .t was a!l who appointe* "a i* to lea* his guar*s. So of %o!rse 0himelech ha* inIuire* of ;o* on "a i*>s -ehalf. $e ha* not Gust *one it on the one occasion when "oeg saw him. $e *i* it fre2!ently. "a i* was a holy manB it mattere* ery much to "a i* what ;o* wante* him to *o. Saul ha* gi en "a i* important responsi-ilities in .sraelB of %o!rse "a i* as+e* the chief priest to inIuire of ;o* on his -ehalf. 0himelech was glad to inIuire of ;o* on -ehalf of such a loyal official of the +ing.

$3'

4learly now, Saul was angry with "a i*. / en if Saul ha* a proper reason for that, he ha* no reason to -e angry with 0himelech. 0himelech +new nothing a-out Saul>s anger against "a i*. $e certainly +new nothing a-out any plot against Saul. 'hat was how 0himelech replie* to Saul.

Saul orders the death of the hief priest

&$ Samuel **:$3'
1 Samuel 2261C<1? recor*s an a-solutely terri-le inci*ent where Saul or*ere* the *eaths of many innocent people. .t gi es us a shoc+ to realise that Saul ha* -ecome so wic+e*. $owe er, it was not the only time when Saul *i* such a thing. 2 Samuel 2161 recor*s how he carrie* out a similar attac+ against the inha-itants of ;i-eon. 'he inci*ent in 1 Samuel 2261C<1? was against the most important priests in .srael. / en =himele h2 the hief priest2 *ie* in that inci*ent. .n fact, nearly e eryone who came from the family of /li *ie* then. :ong -efore, ;o* ha* warne* /li that this woul* happen (1 Samuel 2630< 33). Saul>s e@cuse for this attac+ was that the priests were plotting against him (1 Samuel 22613). 'hat was %ompletely !ntr!e. / en "a i* was not plotting against Saul. 0himelech ha* helpe* "a i*B -ut 0himelech *i* not +now that Saul was angry with "a i*. 'he other priests an* their families *i* not e en +now what 0himelech ha* *one. !ro-a-ly e en Saul +new that his e@cuse was untrue. 'he reality was that Saul always tried to ontrol people by fear> $e wante* people to -e afrai* of him -ecause then they woul* o-ey him. Saul woul* ma+e people ery afrai* if he +ille* the chief priest. 'hat was what Saul thought. 3y that action, Saul woul* show e eryone that he was not e en afrai* of ;o*. 'hen people woul* not *are to support "a i*. 'hey woul* ha e to *o whate er Saul wante* them to *o. $owe er, e en the *eath of such an important an* holy man as the chief priest *i* not satisfy Saul>s anger. Feally, of course, Saul wante* to +ill David. $owe er, in the meantime, he or*ere* the *eaths of 8E priests from 0himelech>s family.

Saul orders the deaths of the priests from Nob

&$ Samuel **:$5'
Saul or*ere* the *eath, not only of .srael>s chief priest, -ut also of 60 other priests. .t was a ery cruel punishmentB they ha* *one nothing wrong. Saul inten*e* -y this punishment to ma+e his officials afrai*. $e wante* them to -e too afrai* to support "a i*. $e wante* them to -e so afrai* that they woul* o-ey him (Saul) completely. $owe er, on this occasion, Saul was unable to for e his offi ials to obey him> 'hey refuse* to o-ey -ecause a priest carries out his wor+ on -ehalf of ;o*. 'hat fact ma+es the priest holy, e en if the priest himself has *one e il things. .f Saul>s officials attac+e* a priest, they woul* -e fighting against ;o*. 'hey -elie e* that ;o* coul* punish them ery se erely for such an action. !ro-a-ly many of Saul>s officials were wic+e* men. Saul controlle* them in a powerful mannerB they were willing to +ill or e en to mur*er someone for him (1 Samuel 1?611). 'hey ha* fought many -attles for him an* they ha* +ille* many people. $owe er, they were still more afraid of (od than they were of Saul> 'hey +new that they were responsi-le to ;o* for their actions. 'hey ha* *one many e il things for SaulB -ut they *i* not *are to +ill ;o*>s priests. 'hose officials respecte* ;o* -ecause they -elonge* to .srael. 'hey +new from .srael>s history that ;o* ha* often acte* to sa e his people from e il people (1 Samuel 126?<11). / en *uring Saul>s rule, it was ;o* who ha* sa e* their nation (1 Samuel 116C<11B 1 Samuel 1A6CB 1 Samuel 1D6AE<AD). So those officials +new that it is ery foolish for any man to fight against ;o*.

$38

4oeg kills the priests

&$ Samuel **:$67$8'
,hen no-o*y from .srael was willing to +ill the priests, Saul or*ere* a foreigner to *o it. 'hat foreigner was 4oeg2 from Edom. $e was the man who ha* originally accuse* 0himelech, the chief priest (1 Samuel 226?<10). "oeg was in charge of the men who loo+e* after Saul>s sheep (1 Samuel 216D). "oeg *i* not hesitate. $e acte* in the fiercest an* cruellest possi-le manner. !erhaps he acte* e en more cruelly than Saul wante*. #irst, "oeg +ille* the chief priest an* the other priests from (o-. 'hose 8E other priests were from 0himelech>s family, that is, the family of /li. 'hen "oeg went to (o-, where those priests ha* li e*. $e +ille* e eryone whom he coul* fin*. $e +ille* the wi es an* chil*ren of the priests. $e +ille* their ser ants. $e e en +ille* their animals. "oeg was e@tremely cruel, an* we search for an e@planation. 0nger can cause a person to -eha e in a ery cruel manner. $owe er, we +now of no particular reason why "oeg might -e angry here. !erhaps we will fin* our e@planation in the fact that "oeg $illed all the animals. $e *i* not ha e to *o thatB Saul *i* not or*er it. 'here woul* -e enough animals at (o- to ma+e "oeg rich, if he ha* not +ille* them. )n a few occasions in the 3i-le, ;o* tol* his people to carry out his Gu*gement against a ery wic+e* city or nation. #or the most se ere Gu*gements, they ha* to $ill all the animals (9oshua C621B 1 Samuel 1E63). 'he purpose was to hand over that %ity or nation %ompletely to God3 $ere, we see that "oeg ha* attac+e* a holy town. 0s a foreigner, he woul* ha e ser e* a false go*. !erhaps he was trying to hand over that to/n to his false god3 !erhaps he -elie e* that he was carrying out his go*>s Gu*gement against .srael>s priests. $e was trying to *estroy .srael>s religion.

=biathar es apes to 4a-id

&$ Samuel **:*97*.'
'here was pro-a-ly much confusion in (o- when "oeg attac+e* it. $owe er, one young man, =biathar, manage* to thin+ clearly. 0t once, he entere* the house of ;o* an* he took the ephod (1 Samuel 236C). ('he epho* was a special long shirt that only the chief priest wore. .n it were the sacre* o-Gects calle* ABI6 an* THA66I6 that the chief priest use* to inIuire of ;o*.) 0-iathar realise* that he coul* not go anywhere in .srael safely. $e was the son of 0himelech, whom "oeg ha* +ille*. Saul woul* -e loo+ing for 0-iathar too, in or*er to +ill him. So 0-iathar went to "a i*. 0t the *eath of a chief priest, his son -ecame the ne@t chief priest. So, =biathar be ame the hief priest> $e was clearly Iuite young when he -egan to carry out the *uties of a chief priest. %ore than A0 years later, he woul* still -e ser ing as chief priest. / en then, he *i* not *ie, -ut Solomon remo e* his authority (1 Kings 262C<2D). 0-iathar tol* "a i* the terri-le news a-out how Saul ha* or*ere* the *eaths of .srael>s most important priests. .t was this inci*ent that cause* "a i* to write !salm E2. ,e can see from that !salm that "a i*>s trust in ;o* was -ecoming much stronger. 0fter a serious inci*ent, most people try to a oi* any responsi-ility for it. "a i* *i* not *o that. 4a-id a epted the blame2 an* he e en tol* 0-iathar why. "a i* +new the character of -oth Saul an* "oeg. "a i* ha* acte* foolishly -ecause he put the priests in *anger.

$3(

"a i* e@plaine* those facts to 0-iathar in a completely honest an* sincere manner. 'hen, he urge* 0-iathar to stay with him. 'hey were -oth in *anger now. $owe er, "a i* consi*ere* it his *uty to +eep 0-iathar safe.

$ Samuel hapter *.
4a-id inEuires of (od about Keilah
&$ Samuel *.:$7*'
!erhaps Saul or*ere* the *eaths of the priests so that "a i* woul* -e una-le to inIuire of ;o* again (1 Samuel 2261D). .f so, the effect was the opposite. 0-iathar, who -ecame the chief priest at his father>s *eath, ran away to Goin "a i*. 'he result was that "a i* now ha* the chief priest with him. So 4a-id ould inEuire of (od whene-er he needed to do that> Keilah was near to 0*ullam (1 Samuel 2261), on the -or*er -etween !hilistia an* .srael. 3ecause of the constant wars -etween the two nations, Keilah>s inha-itants ha* ma*e their town ery strong (1 Samuel 236D). 'hey coul* not, howe er, protect their threshing<floors, which woul* -e outsi*e the town>s walls. 'he threshing7floors were yar*s where the farmers prepare* the grain after har est. &ntil the grain was rea*y to store or to sell, farmers ha* to +eep the grain at the threshing<floor. 'hey e en slept outsi*e on the threshing<floor to try to protect the grain (Futh 361<D). $owe er, men from !hilistia were stealing the grain from Keilah>s threshing<floors. They were preparing to atta k Keilah itself> &sually, an army woul* surroun* the town>s walls an* then wait for the inha-itants to run out of foo*. ,ithout stores of grain, Keilah>s inha-itants woul* ha e to han* o er their town ery Iuic+ly. "a i* ha* -een a comman*er in .srael>s armyB he +new how to *efen* a town from such attac+s. 0 group of C00 men was supporting him (1 Samuel 23613). $owe er, 4a-id did not a t until he had first inEuired of (od> $e wante* to +now what ;o* wante* him to *o.

(od tells 4a-id to defend Keilah

&$ Samuel *.:.73'
"a i*>s men were li ing in a forest in 9u*ah (southern .srael) < 1 Samuel 226E. 'hey ha* gone there to hi*e from King Saul. Saul wante* to +ill "a i*B so Saul was ma+ing plans for his army to attac+ them. 4a-id+s men did not want anyone to know where they were> (ow, howe er, "a i* was proposing to *efen* the town calle* Keilah from !hilistia>s army. 4learly, there coul* -e nothing se ret a-out the actions that he an* his men woul* carry out there. #or some time, they woul* ha e to li e in that town (1 Samuel 236D). "a i* ha* alrea*y inIuire* of ;o* a-out this matter (1 Samuel 2362). $owe er, he care* a-out his men, an* they were afrai*. So "a i* as+e* ;o* a secon* time what he shoul* *o. 0-iathar, who was now the chief priest, inIuire* of ;o* -y means of the sacre* o-Gects in the epho*. 'he epho* was a special long shirt that the chief priest wore. .n it, there were the sacre* o-Gects calle* ABI6 an* THA66I6. 'heir name means =perfect lights>. 3y means of them, ;o* gui*e* the chief priest. ;o*>s answer was again that "a i* shoul* act to sa e Keilah. 'his time, ;o* a**e* that he would gi-e 4a-id and his men su ess against !hilistia>s army. So, "a i* an* his men went. .t seems that -y this time, !hilistia>s army was surroun*ing Keilah. 'hey ha* -rought animals to eat while they waite* for Keilah>s inha-itants to han* o er their town. .n the meantime, Keilah>s inha-itants woul* -ecome hungry an* *esperate. "a i*>s men fought well. 'hey rescue* the town, an* they too+ the animals from !hilistia for themsel es. 'hey then staye* in the town so that they coul* continue to *efen* it.

$$0

Saul tries to atta k 4a-id at Keilah

&$ Samuel *.:576'
Saul>s attitu*e astonishes us. $is last action was to +ill ;o*>s priests (1 Samuel 2261C<18). (ow he was speaking as if (od was on his side> Saul ha* trie* to control his officials -y fear (1 Samuel 2268). !erhaps he imagine* that he was a-le to control ;o* -y the same metho*. Saul was a-le to +ill ;o*>s priestsB perhaps he now -elie e* that he coul* force ;o* to han* "a i* o er. Saul ha* fought against ;o* for se eral years (1 Samuel 1E623)B perhaps Saul actually -elie e* that he ha* won. .f Saul thought such things, his i*eas a-out ;o* woul* -e completely wrong. Nobody an ontrol (odJ nobody will e-er defeat him> $owe er, perhaps there is another e@planation. Saul saw his opportunity to arrest "a i*B perhaps Saul consi*ere* that opportunity to -e a gift from God. Saul>s i*eas a-out religion were always ery simple. ,hen Saul was please* a-out something, he than+e* ;o* for it. Saul still *i* that e en when he was please* a-out something e il. Saul *i* not as+ what ;o* wante*B Saul only care* a-out the things that he himself wante*. )n this particular occasion, Saul was please* to *isco er that "a i* was li ing in Keilah. Strong walls surroun*e* KeilahB Saul ould easily bring an army to surround the town> 'hat army woul* cut off all supplies into the town. 'he inha-itants woul* -e ery afrai*, so they woul* han* "a i* o er. 'hey *i* not want to star e, or for Saul to *estroy their town. So Saul -egan to gather an army for that purpose. %ost of his sol*iers were part<timeB when they were not fighting, they returne* to their own towns, often to wor+ on their farms. So Saul ha* to sen* men across .srael with a message for the army to gather. Someone who hear* that message tol* "a i* a-out it.

4a-id+s e,perien e at Keilah

&$ Samuel *.:87$.'
.n /cclesiastes ?613<1C, Solomon recor*s how a wise man once sa e* a city from its enemies. $owe er afterwar*s, no-o*y remem-ere* that wise man. .n other wor*s, no-o*y care* a-out him. ,hen he nee*e* help, the citiJens of that city woul* not help him. "a i* ha* a similar e@perience at Keilah. $e ha* only Gust sa e* that town from !hilistia>s army. $owe er, Saul then hear* that he was there. So he *eci*e* to come with an army, in or*er to arrest "a i*. .f the inha-itants of Keilah were willing to protect "a i*, he coul* ha e -een safe there. 'he town ha* strong walls that surroun*e* it. .srael>s sol*iers woul* not want to attac+ one of their own towns. Saul was -ringing a large army in or*er to frighten Keilah>s inha-itants. $owe er, a large army cannot remain in the same place for a long time. .f Keilah>s inha-itants were willing to wait, perhaps -oth they an* "a i* woul* -e safe. .f Saul>s army *i* not *estroy Keilah, it woul* soon ha e to lea e that place. "a i* coul* not trust Keilah>s inha-itants, -ut he truste* ;o*. 0s soon as he hear* the reports a-out Saul, he began to pray> $e as+e* ;o* to show him what woul* happen. $e as+e* ;o* whether Saul was really coming with his army. $e also as+e* whether Keilah>s inha-itants woul* han* him o er. ;o* answere* "a i* -y means of two -rief messages that he (;o*) ga e to 0-iathar the priest. "a i* was not safe in Keilah. Saul really was omingJ and 4a-id must not trust Keilah+s inhabitants> So, "a i* left Keilah. 'he num-er of men with him ha* increase* -y this time from A00 to C00 (compare 1 Samuel 2262 with 1 Samuel 23613).

$$1

:ife in the deserts of 1srael

&$ Samuel *.:$/'
'he hills in central .srael recei e much rain. 0t one time, a ast forest co ere* much of the high groun* in the entire region. Some parts of that forest remaine* *uring "a i*>s lifeB "a i*>s men were li ing there in 1 Samuel 226E. 0s one goes east an* south from those hills, the groun* *escen*s rapi*ly towar*s the "ea* Sea. Soon, the lan* is so *ry that trees cannot grow. #irst, there is grass an* rough plants. 'hen the lan* -ecomes a *esert. You might thin+ that it woul* -e too *ifficult for "a i*>s men to li e in such *ry places. $owe er, people ha-e always li-ed in those deserts and dry areas> 'hose people cannot remain for long in one place. :i+e "a i*>s men, they are constantly mo ing from one place to another place. 'hey usually li e in tents, although "a i*>s men often staye* in ca es. 'he people who li e* in those *ry areas nee*e* to ha e great +nowle*ge a-out their region. %any of them, li+e (a-al in 1 Samuel 2E62, kept sheep. 'hat is possi-le -ecause the whole region is not *ry all of the time. .f a person +nows where to ta+e his sheep in each season, he can fin* foo* for them through the year. 'here were also many thie-es and robbers in that region. 'hey often forme* themsel es into large groups that coul* attac+ a town. Smaller groups of ro--ers coul* attac+ the many tra*ers who ha* to pass through the *esert, as in :u+e 10630. :i+e "a i*>s men, those ro--ers consi*ere* the *esert a goo* place to hi*e. "a i*>s men were a-le to wor+ as guards in the *esert (1 Samuel 2E61C). 'hey were protecting the people who loo+e* after animals there. .n that way, they were *efen*ing .srael>s -or*ers.

4a-id at #oresh
&$ Samuel *.:$0'
"a i* was staying at $oresh, which was a few miles south of $e-ron. 'he name =$oresh> means a forest. 0lthough only a little rain falls in that area, some trees still manage* to grow there. 'hat is why the place is calle* -oth a =forest> an* a =*esert>. 0t this time, "a i*>s men ha* only Gust -egun to mo e into the *ry areas of the country. :ater they woul* mo e further into the *esert. .n the meantime, howe er, they clearly consi*ere* that the forests were goo* places to hi*e (compare 1 Samuel 226E). "a i* ha* to hi*e, -ecause Saul was again trying to kill him> ,ith a group of sol*iers, Saul was searching across the region to try to fin* "a i*. $owe er, ;o* was protecting "a i*. So, Saul was una-le to fin* "a i*. Saul>s latest efforts to catch "a i* were secret. )riginally, "a i* +new nothing a-out themB pro-a-ly he *i* not e en +now that Saul was in the same region. "a i* *isco ere* that while he was at $oresh. $owe er, Saul still ould not find 4a-id> ,e may as+ what %onathan was *oing at this time. 4learly, he ha* not Goine* Saul>s men to search with him for "a i*. #or many years, Saul ha* tol* 9onathan a-out all his (Saul>s) secret plans (1 Samuel 2062). 'hat stoppe* when Saul -egan to ma+e plans to +ill "a i*. Saul was aware of 9onathan>s frien*ship with "a i*, so he +ept these plans secret from 9onathan (1 Samuel 2063). 9onathan ha* *isco ere* Saul>s plans an* he tol* "a i*. 'hen 9onathan returne* to Saul>s town, ;i-eah (1 Samuel 206A2). :ater, Saul tol* his officials that 9onathan was encouraging "a i* to plot against Saul (1 Samuel 2268). 4learly, that was untrue. $owe er, it shows us that Saul and %onathan did not ha-e a good relationship at this time> 9onathan still care* a-out "a i*. .n fact, although Saul coul* not fin* "a i* at $oresh, 9onathan foun* "a i* there.

$$2

%onathan+s last meeting with 4a-id

&$ Samuel *.:$37$5'
9onathan foun* "a i* at his ("a i*>s) secret camp in $oresh. .t was the last time that the two men woul* meet. )f course, 9onathan coul* not allow anyone to +now that he ha* gone there. 0lmost certainly he went alone. !erhaps he went -y night. "a i* was in great *angerB 9onathan>s *ecision to isit him put 9onathan in great *anger too. $owe er, we +now that 9onathan was a ery -ra e man (see 1 Samuel 1A6C<1A). 'he purpose of 9onathan>s isit was to make 4a-id stronger in his relationship with (od> "a i*>s trou-les coul* easily cause him to lose his confi*ence in ;o*. $owe er, at such times, it -ecomes e en more important to trust ;o* completely. 9onathan went to encourage his frien* to *epen* entirely on ;o*. 9onathan was completely unselfish. $e ha* the right to -e .srael>s +ing after Saul>s *eath. $owe er, 9onathan ga e that right to "a i*. ;o* ha* appointe* "a i* to -e .srael>s ne@t +ing (1 Samuel 1C613), an* 9onathan appro e* completely. $e only *esire* to -e "a i*>s frien* an* a* iser. %onathan promised to be loyal to 4a-id and to support his rule> .t seems ery sa* to us that 9onathan was ne er a-le to *o that. 9onathan *ie* on the same *ay as his fatherB that was Gust a few *ays -efore "a i* -ecame +ing of 9u*ah (southern .srael). $owe er, 9onathan ha* complete* the wor+ that ;o* ha* gi en him to *o. $e ha* taught "a i* how to lea* people with an attitu*e of lo e. $e ha* supporte* "a i* *uring his trou-les an* he ha* encourage* him to trust ;o*.

%onathan+s third o-enant with 4a-id

&$ Samuel *.:$6'
3efore 9onathan left "a i*, he again made a o-enant with "a i*. 'his was the thir* time that 9onathan ha* *one this (1 Samuel 1863B 1 Samuel 2061C<1D). 0 co enant is a serious promise of frien*ship. 9onathan an* "a i* ma*e their promises in front of ;o*. .n other wor*s, they as+e* ;o* to -e the witness of their promises. 'hey *eclare* themsel es to -e responsi-le to ;o* if they *i* not carry out their promises to each other. 'he purpose of 9onathan>s first co enant with "a i* was to establish friendship -etween them. / en at their first meeting, 9onathan realise* that ;o* ha* chosen "a i* to rule .srael (see 1 Samuel 186A). 0s Saul>s ol*est son, 9onathan ha* the right to -e .srael>s ne@t +ing himself. 'hat fact coul* easily ha e ma*e 9onathan an* "a i* into enemies, -ut 9onathan *i* not want that to happen. 9onathan ser e* ;o* loyallyB so he wante* ;o* to choose .srael>s ne@t +ing. 9onathan ma*e that co enant to show that he /o!ld remain David1s friend3 9onathan ma*e his secon* co enant when Saul was trying to +ill "a i*. 3ecause of those trou-les, 9onathan wante* to make their friendship stronger. So, they ma*e their co enant not Gust as a personal matter -etween themsel es, -ut on behalf of f!t!re members of their families3 )n this thir* occasion, there was probably nothing more that they ould promise> $owe er, 9onathan again wante* to e@press his genuine lo e an* frien*ship to "a i*. "a i* was in great *anger now, -ut soon he woul* -e .srael>s +ing. So 9onathan again promise* that he /o!ld al/ays remain loyal to David3 'heir circumstances woul* change, -ut their frien*ship woul* always last.

$$3

The Kiphites offer to hand 4a-id o-er to Saul

&$ Samuel *.:$87*9'
"a i* wrote !salm EA either on this occasion or on the occasion that 1 Samuel 2C61 *escri-es. .n that !salm, he as+s ;o* to sa e him from the %r!el men who were attac+ing him. $e *escri-es them as strangers /ho did not respe%t God. !ro-a-ly in those wor*s he is *escri-ing the inha-itants of Miph, calle* Kiphites. 0lthough the Miphites *i* not e en +now "a i*, they already hated him> 'hey hate* him so much that they were eager to han* him o er to Saul. Saul, of course, was trying to +ill "a i*B the Miphites clearly +new that fact. "a i* was a stranger in that regionB he ha* *one nothing that might upset the Miphites. .n fact, "a i*>s men trie* har* to help the local people in e ery region where they went (for e@ample, 1 Samuel 236EB 1 Samuel 2E61E<1C). So we may as+ why the Miphites hate* "a i* so much. 0 li+ely answer is simply that they wanted a reward> Saul was ery *esperate to fin* "a i*, so he woul* pay them well for their information. 0s the nation>s +ing, Saul ha* enough wealth to ma+e them rich. 'hat answer matches the *escription of them in !salm EA well. (1) They /ere %r!el men3 "a i* was innocent an* he *i* not *eser e to *ie. 'he Miphites, therefore, care* more a-out their own rewar* than they care* a-out "a i*>s life. (2) They did not respe%t God3 !eople who *o not respect ;o* will not o-ey his comman*s. )ften they are not e en afrai* of his Gu*gements. 'he Miphites were not afrai* to han* o er "a i*, an innocent man, to *ie, although that is against ;o*>s law ((um-ers 3E633). 'hey *i* not care that ;o*>s Gu*gement woul* -e against them.

Saul tries to bless the Kiphites

&$ Samuel *.:*$7*0'
,hen the Miphites (inha-itants of Miph) offere* to han* "a i* o er to Saul, Saul was ery grateful. Saul e en trie* to bless them in the name of the :ord . 'hat is, he as+e* ;o* to show special +in*ness to them. Saul shoul* not ha e sai* such a thing. $e +new that the Miphites were helping him to carry out a wic+e* scheme. 1t is against (od+s law to use his name in -ain (in other wor*s, to use ;o*>s name in a manner that is not right an* proper) < "euteronomy E611. (either Saul nor the Miphites woul* gain any -enefit when Saul -lesse* them in this e il manner. ;o*>s Gu*gement is always against people who *o e il things. Saul>s reply means that the Kiphites had not yet gi-en enough information for Saul to reward them> Saul alrea*y +new that "a i* was in the region of Miph (1 Samuel 2361A<1E). 'he Miphites ha* only tol* Saul a-out a place where someone ha* recently seen "a i*. 'hat information was not goo* enough for Saul < "a i* was mo ing his camp constantly. So, Saul tol* the Miphites to get more information a-out "a i*>s mo ements. 'hey shoul* use their +nowle*ge of the local area an* they shoul* watch "a i* constantly. .f they *i* that, then there coul* -e a goo* rewar* for them. Saul woul* pay them well for the right information. So, the Kiphites began to wat h 4a-id on Saul+s behalf> ,ith their help, Saul returne* to the region to search for "a i*. "a i* an* his men mo e* south from Miph, that is, further into the *esert. 'hey mo e* into the *esert near %aon. %aon was a-out D miles (10 +ilometres) south of Miph.

$$$

#ow (od sa-ed 4a-id from Saul at ?aon

&$ Samuel *.:*37*8'
Saul was searching for "a i* -ecause he wante* to +ill "a i*. )n se eral occasions, Saul almost succee*e*. $owe er, ;o* was protecting "a i*. /ach time, "a i* manage* to escape from Saul. "a i* was ery s+ilfulB howe er, it was not by human skill that "a i* escape*. "a i* +new that ;o* ha* sa e* himB an* "a i* was ery grateful to ;o* (see for e@ample, !salm 3E). )n this particular occasion, Saul>s men were actually chasing "a i*>s men. .t seeme* that they woul* catch "a i*. 'hen one of Saul>s officials ran to Saul with an urgent message. Gro!ps of men from (hilistia &%alled the (hilistines' had entered Israel to rob from it3 'hat was not an unusual e ent *uring Saul>s rule. 'he two nations (.srael an* !hilistia) were constantly at war. %en from !hilistia often ro--e* .srael. $owe er, Saul seems to ha-e brought all his best soldiers away from the border of ;hilistia2 in or*er to chase "a i*. .srael>s farm wor+ers woul* all try to *efen* their towns, -ut there was no-o*y to comman* them. Saul ma*e the imme*iate *ecision that he ha* to stop his search for "a i*. Saul hate* "a i* ery much < -ut it was more important for Saul to lea* his men against the !hilistines. The most important duty in Saul+s life was to res ue 1srael from the ;hilistines (1 Samuel ?61C). / en in this situation, Saul woul* not neglect that tas+. So at once, Saul too+ his men across .srael in or*er to fight against the !hilistines. 'hey ha* to lea e the region completelyB the -or*er was a-out 30 miles (E0 +ilometres) away. "a i* escape* an* he went e en further into the *esert, to En (edi.

$ Samuel hapter */
4a-id at En (edi
&$ Samuel */:$7*'
/n ;e*i is one of the most -eautiful an* special places in .srael. .t is in the *esert, far from any other town, an* near the "ea* Sea. .n this *ry an* *ifficult place, the springs at En (edi pro-ide plentiful water2 and wonderful gardens grow> $ere "a i* foun* a safe place to li e when he was trying to escape from Saul. )f course, "a i* coul* not stay in the town. $e an* his men ma*e their home among the roc+s, in the cliffs an* ca es of the *esert in that region (see $e-rews 11638). 0lthough "a i* coul* hi*e successfully there, he still coul* not escape Saul>s attention. Saul took a group of .999 skilled soldiers into the region to try to find 4a-id> Saul>s men woul* esta-lish their main camp in /n ;e*i itself. 'he plentiful supplies of foo* an* water woul* allow them to remain in that region for a long time. /ach *ay, they woul* lea e the town an* go into the *esert to search for "a i* an* his men. "a i*>s men too woul* ha e to go into the town freIuently for their supplies. )f course, they went there in secret. .t was much too *angerous for them to allow anyone to see them. 0t all other times, they staye* in the *esert. /ach night, they pro-a-ly chose a *ifferent place to camp. )ften they slept in the -ast a-es there. "a i* was still lea*ing a group of C00 men (1 Samuel 23613B 1 Samuel 2D62). .f there ha* -een fewer men, perhaps they coul* ha e li e* on the animals in the *esert. %any /ild goats li e in such regions (9o- 3?61<A). 'he region was not completely *ry. Some people were managing to +eep sheep there, for part of the year at least (1 Samuel 2A63). $owe er, with such a large group of men, "a i* clearly nee*e* supplies from the town. So he ha* to remain in the region of /n ;e*i while Saul was searching for him there.

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Saul enters the a-e where 4a-id is hiding

&$ Samuel */:.7/'
/n ;e*i was a safe place for "a i* until Saul -rought his army of 3000 men there. 'hey were s+ille* sol*iers, who ha* plenty of e@perience of war in the *esert. 0gain, "a i* was in great *anger. $owe er, in the hills near /n ;e*i, there were plenty of places to hi*e. "a i*>s men coul* hi*e in ast ca es when Saul>s men approache*. )n this particular occasion, Saul entered the a tual a-e where 4a-id was hiding> Saul was unaware that "a i* was there. 'he 3i-le says that Saul went into the ca e =to co er his feet>. 'hat phrase pro-a-ly means that he wante* to go to the toilet. $e went into the ca e -ecause he *i* not consi*er it proper for younger men to see his na+e* -o*y (compare ;enesis ?622<23). 'he ca e of course was *ar+, so Saul *i* not see "a i*>s men. $owe er, they recognise* Saul as he entere* the ca e. 4a-id+s men urged 4a-id to kill Saul> 'hey argue* that ;o* ha* gi en that opportunity to "a i*. 'hey remin*e* "a i* a-out a promise that ;o* ha* gi en to him. ,e *o not +now when or how ;o* ga e that promise to "a i*. $owe er, all "a i*>s men +new that ;o* ha* appointe* "a i* to -e .srael>s ne@t +ing. 4learly, "a i* coul* not rule .srael while Saul remaine* ali e. "a i* a-solutely refuse* to hurt Saul. (od had appointed Saul to ruleJ 4a-id belie-ed that he should always remain loyal to Saul> ;o* might punish Saul, -ut "a i* woul* not *o it (1 Samuel 2C6?<10). $owe er, "a i* saw that Saul ha* left his long coat -y the entrance of the ca e. "a i* went an* he cut off the lower part of that coat. 3y that action "a i* pro-a-ly inten*e* to show that ;o* ha* gi en him the authority to rule as .srael>s ne@t +ing. .t is interesting to compare "a i*>s action here with the inci*ent in 1 Samuel 1E62D<28.

4a-id uts off part of Saul+s oat

&$ Samuel */:075'
Saul ha* entere* the ca e where "a i* was hi*ing. 'hen Saul too+ off his coat. Iuietly2 4a-id ut some loth from the lower part of Saul+s oat> 'hen he went -ac+ into the *ar+ places where his men were hi*ing. "a i* ha* not hurt Saul, -ut immediately 4a-id felt guilty> "a i* saw that he ha* a *uty to -e loyal to Saul. Saul was the +ing of .srael, so Saul was "a i*>s +ing. Saul was acting wrongly towar*s "a i*B -ut that ga e "a i* no right to act wrongly towar*s Saul. .n a**ition, Saul was not merely a +ingB he was the $ing /hom God had appointed. ;o*>s $oly Spirit ha* come upon Saul in a powerful way. 'o oppose Saul woul* -e to oppose ;o*>s Spirit. Saul was -eha ing wic+e*ly, -ut the $oly Spirit coul* still -e wor+ing in his life (1 Samuel 1?623< 2A). 4a-id had to deal with Saul as if Saul was still a holy man> 'hat was the effect of the ceremony to appoint Saul +ing6 the oil showe* that ;o* ha* separate* him to *o ;o*>s wor+. So ;o* ma*e him holy (1 Samuel 1061). So "a i* tol* his men that it was wrong to oppose Saul> $e warne* them that they must not hurt Saul. "a i* confesse* that he himself was wrong to cut the piece of cloth from Saul>s coat. .f Saul was guilty, then ;o* alone coul* act as his Gu*ge (1 Samuel 2A61E). "a i* must not punish SaulB instea*, "a i* ha* to respect him always. .t was wrong e en to touch a holy man in a manner that oppose* him (1 4hronicles 1C622). "a i*>s *ecision pro-a-ly cause* shoc+ among his men. 'hey were rea*y to attac+ Saul. Saul>s *eath woul* -ring a-out a Iuic+ en* of their trou-les. $owe er, "a i* woul* not allow it. $e respecte* ;o* an* so, he respecte* Saul as his +ing.

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4a-id appeals to Saul as his Audge

&$ Samuel */:67$0'
.n the ca e, "a i*>s men remin*e* him a-out a message that he ha* recei e* from ;o*. God /o!ld hand over David1s enemy, =ing a!l to him3 Then David %o!ld deal /ith a!l as he /ished (1 Samuel 2A6A). "a i*>s men thought that ;o*>s message ga e "a i* the right to +ill Saul. "a i* a-solutely refuse* to *o that. .t was ery wrong to +ill the +ing whom ;o* ha* appointe*. "a i* insiste* that he an* his men must respect Saul. "a i* un*erstoo* that message from ;o* in a completely *ifferent way. 'he message tol* "a i* to *eal with Saul as he /ished. )f course "a i* *i* not /ish to +ill the +ing whom he ha* always loyally ser e*H 4a-id wished to gi-e Saul the honour that was due to him as 1srael+s king and therefore2 as (od+s ser-ant> "a i* /ished to appeal to Saul as his +ing, to ma+e his (Saul>s) own Gu*gement a-out Saul>s *ecision to +ill him. "a i* wante* to remin* Saul a-out his relationship with ;o*, who in the en* woul* -e Saul>s Gu*ge. So "a i* hum-ly -ent his -o*y to the groun* to gi e the greatest possi-le honour to Saul. 0s any citiJen of .srael ha* the right to *o, he appealed to Saul as his king and Audge> $e urge* Saul not to listen to anyone who may ha e accuse* him unfairly. Saul himself coul* see the e i*ence that "a i* was loyal to him. "a i* ha* not +ille* Saul when he ha* the opportunity to *o that. .n fact, he ha* protecte* Saul from his ("a i*>s) men. "a i*>s appeal was firstly to Saul, -ut 4a-id also appealed to (od> ;o* was the Gu*ge of -oth Saul an* "a i*B an* he +new the truth a-out these matters. ,hate er Saul *eci*e*, ;o*>s Gu*gement woul* -e right. So "a i* *eclare* that he woul* *o nothing to oppose Saul. ;o* himself woul* punish Saul for his e il *ee*s < -ut "a i* woul* not *o any such thing.

Saul makes a Audgement between himself and 4a-id

&$ Samuel */:$37$8'
.n ancient .srael, the +ing was also the most important Audge in the nation. So when "a i* wante* to appeal against Saul>s *ecision to +ill him, he coul* only appeal to Saul. (o-o*y else ha* the authority to ma+e a Gu*gement in that matter. ,e might imagine that Saul woul* -e una-le to ma+e a fair Gu*gement -etween himself an* "a i*. $owe er, Saul listene* carefully to "a i*>s speech. $e thought a-out "a i*>s wor*s. Saul de ided that 4a-id was right> Saul +new that he (Saul) ha* acte* wrongly. Saul>s wor*s in 1 Samuel 2A61D may remin* us of 9u*ah>s wor*s in ;enesis 3862C. 9u*ah too ha* to ma+e a Gu*gement against himself. .t woul* -e har* for Saul to say such a thingB Saul was a prou* man. Saul was man who showe* strong emotions. ,e ha e seen how he e@presse* fear (1 Samuel 10621<22), anger (1 Samuel 116C<D) an* hate (1 Samuel 1?6?<1D). )n this occasion, he showe* love towar*s "a i*. $e e en calle* "a i* his =son>. 'hat seems e@traor*inaryB -ut Saul genuinely care* a-out the men who ser e* him in a sincere an* loyal manner (1 Samuel 1C621). Saul a*mire* such Iualities. 3y his loyal attitu*es, "a i* ha* shown lo e towar*s Saul, although Saul *i* not *eser e it. Saul+s rea tion was to show lo-e towards 4a-id> Saul e en wept. !erhaps he wept -ecause of the lo e that he now felt once again towar*s "a i*. !erhaps he wept -ecause of the way that he ha* ruine* his own life -y his Gealous attitu*es an* cruel actions. $is tears were a reaction to the great +in*ness that "a i* ha* shown him. Saul coul* only e@pect his enemy to *eal cruelly with him an* to +ill him. $owe er, "a i* ha* shown Saul lo e, an* he ha* e en gi en honour to Saul (see %atthew E6A3<A8).

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Saul de lares that 4a-id will be 1srael+s ne,t king

&$ Samuel */:*97**'
Saul now *eclare* that "a i* woul* -e .srael>s ne@t +ing. 9onathan ha* recently tol* "a i* that Saul -elie e* that (1 Samuel 2361D). 0ctually, Saul ha* +nown it for a long time (1 Samuel 1E628), -ut he *i* not want it to happen (1 Samuel 1868<?B 1 Samuel 20631). Now2 probably for the only time in his life2 Saul wanted 4a-id to be king> .t was "a i*>s sincere, loyal an* +in* attitu*es that ha* this powerful effect on Saul. Saul himself ha* always trie* to rule in a cruel an* impressi e manner. $e himself saw how such attitu*es ha* ruine* -oth his own life an* his rule as +ing. 'hose attitu*es ha* cause* him to *o e il things an* e en to oppose ;o*. 0t last < -ut only for a moment < Saul realise* that there was a better way to rule a nation> $e wishe* that his nation ha* a +ing who was loyal to ;o*. .n fact, he not only /ished it < he also believed it. $e ha* hear* the promise that ;o* ga e -y his ser ant Samuel (1 Samuel 1E628). Saul was confi*ent that ;o* wante* "a i* to -e .srael>s +ing. So Saul told 4a-id that (od would establish his &4a-id+s' rule o-er 1srael> Saul then as+e* "a i*, as .srael>s ne@t +ing, to ma+e a promise to him. .t was usual after a re olution for the new +ing to +ill e ery mem-er of the former +ing>s family. Saul asked 4a-id to show kindness and not ruelty to his family> ,e thin+ that "a i* +ept that promise. $e punishe* se erely the men who +ille* Saul>s son, .sh< 3osheth (2 Samuel chapter A). $e ga e great honour to Saul>s gran*son, %ephi-osheth (2 Samuel chapter ?). $owe er, "a i* *i* allow the *eaths of se eral of Saul>s family in 2 Samuel chapter 21. ,e thin+ that he was right to *o that. .t was an act of Gu*gement on -ehalf of the inha-itants of ;i-eon. 0s the +ing, "a i* also ha* to act as a Gu*ge.

$ Samuel hapter *0
Samuel+s funeral
&$ Samuel *0:$'
0fter their meeting in 1 Samuel chapter 2A, Saul returne* to ;i-eah an* "a i* staye* in /n ;e*i. #or a perio* of perhaps a few months, there was peace -etween the two men. .t was *uring this perio* that .srael hear* of the death of Samuel, their prophet (holy man). Samuel ha* li e* a ery long lifeB it upset the whole nation to hear that he was *ea*. Samuel -ecame a prophet when he was Gust a -oyB har*ly anyone coul* remem-er the time -efore Samuel -ecame .srael>s national prophet. "uring his whole life, he ha* ser e* ;o* loyally among them an* he ha* *eclare* ;o*>s messages to them. $is *eath was a great loss for their nation. Samuel ha* not Gust ser e* ;o* as a holy man. #or many years, he was also 1srael+s national leader> $e was the last person who le* .srael as its Gu*ge. $e *i* that until he appointe* Saul to -e .srael>s first +ing. ,hen Saul -egan to rule, Samuel retire* from the lea*ership of the nation. $owe er, he continue* his wor+ as a prophet. $e continue* to pray for the nation an* its +ing, an* he continue* to teach them a-out ;o*. "uring this perio*, Saul depended -ery mu h on Samuel> Saul was ery aware that, unli+e Samuel, he *i* not ha e a close relationship with ;o*. Saul nee*e* Samuel to gui*e him an* to spea+ ;o*>s wor* to him. $owe er, se eral years later, Saul *eci*e* that he woul* not o-ey ;o*. 'hat was a ery sa* time for Samuel. $e refuse* to isit Saul again. "uring that perio*, (od sent Samuel to appoint 4a-id as 1srael+s ne,t king>

$$8

3oth Saul an* "a i* woul* ha e consi*ere* Samuel>s *eath to -e ery sa* news. #or the first time in their li es, .srael ha* no national prophet. $owe er, ;o* ha* alrea*y chosen a new prophet for .srael. $is name was (adJ he ha* alrea*y gi en "a i* a message from ;o* (1 Samuel 226E). Nathan too woul* ser e ;o* as a national prophet *uring "a i*>s rule (1 4hronicles 2?62?).

Nabal in ?aon
&$ Samuel *0:*7.'
'he whole nation ha* gathere* for Samuel>s funeral. 0fter the funeral, "a i* an* his men *i* not return to /n ;e*i. .nstea*, they went -ac+ to ?aon (1 Samuel 2E61). 'hey ha* pre iously -een there (1 Samuel 2362A). 'hey +new that, *uring that perio* of the year, they coul* fin* wor+ there as guards (1 Samuel 2E61C). (a-al was one of the richest men in that region. $is wealth *epen*e* upon the s+ill of the men whom he employe* to loo+ after his animals. 'hey ha* to lea* his sheep an* goats through a *ry region, to fin* foo* an* water for them. 'he places where they coul* fin* those things woul* ary through the year. (a-al>s success was the result of their careful efforts. (a-al was *oing this in one of the most dangerous regions in ancient .srael. )n the south si*e of 9u*ah, there li e* many groups of thie es an* ro--ers. 'hese men li e* wholly or partly -y what they coul* steal from .srael>s people. 9o- 1613<1D *escri-es typical attac+s -y thie es in these regions. 'hey gathere* in large groups, then they attac+e* su**enly. 'hey woul* ta+e away all the animals at once. 'hey woul* +ill the men who were loo+ing after those animals. .srael>s army was not acti e in the south of 9u*ah -ecause Saul>s men were constantly fighting wars elsewhere. So Nabal+s ser-ants depended -ery mu h on whate-er guards they ould obtain> .t was har* to fin* guar*s whom they coul* trust. %any men who offere* themsel es to -e guar*s were in fact thie es. So when "a i* -rought his men into the region, (a-al>s ser ants were ery grateful for their help. "a i*>s men *i* not recei e their full wages imme*iately. .t was the custom that, at the proper time, "a i* woul* arrange this with (a-al, on their -ehalf.

Customs for the payment of guards

&$ Samuel *0:/76'
,hen "a i* too+ his men to %aon to wor+ as guar*s, he followe* the customs (ancient rules) in that region. $e *i* not as+ whether those rules were right or wrong. (o-o*y *i* thatB e-eryone onsidered their ustoms to be the law> "a i* acte* as the %hief (manager an* master) of his men. $e organise* their wor+B he punishe* them if they *i* not -eha e. 'hey were responsi-le to him. 4a-id+s men had to work losely with the shepherds (the men who loo+e* after the sheep an* goats). )ften, the shepher*s who wor+e* for se eral *ifferent owners woul* all gather with their animals in a particular place. So, the guar*s (such as "a i*>s men) woul* not Gust -e protecting the animals for one owner at a time. 'hey woul* guar* everyone1s animals. The proper time for payment for the guards was when an owner sheare* (cut the wool from) his sheep. 'he owner gathere* together all his animals then, so it was possi-le to count the animals. Someone who ha* more animals ha* to pay a higher price to the guar*s. So, a rich man pai* much more than a poor man. 'here were no courts or Gu*ges to ma+e sure that people o-eye* these rules. .nstea*, the hief of the guards would punish any owner who did not pay> $e woul* consi*er the owner to -e his enemy, an* he woul* sen* his guar*s to attac+ that owner an* his men. 'he two si*es woul* act as if there was a war -etween them. .t was a ery se ere matter to refuse to ma+e the proper payment.

$$(

"a i* *i* not e@pect (a-al to cause any trou-le. "a i* +new that his men ha* protecte* (a-al>s animals well. So, 4a-id sent Nabal a friendly greeting with a polite reEuest for the usual payment> "a i* calle* it a giftB -ut of course, e eryone +new that the payment was *ue.

Nabal refuses to pay 4a-id+s men

&$ Samuel *0:87$.'
"a i* ha* sent a frien*ly message to (a-al. ,ith that message, he reIueste* the usual payment for his men who ha* wor+e* as (a-al>s guar*s. )f course, "a i* e@pecte* a polite an* frien*ly reply, especially as (a-al an* "a i* were *istant relati es. So (a-al>s reply cause* great shoc+ for "a i* an* his men. (a-al not only refuse* to payB his wor*s were cruel an* nasty. (a-al sai* that he *i* not +now "a i* or his family. (a-al calle* "a i* a ser ant who ha* not -een loyal to his master (King Saul). (a-al refuse* to respect "a i*>s men, although they ha* wor+e* har* for him for se eral months. 4learly, Nabal intended that his words would offend 4a-id an* his men. #or "a i*, this was a matter of honour. "a i* care* little a-out personal insults (see 2 Samuel 1C6E<13), -ut he ha* a *uty to *efen* his men. / en the payment now seeme* unimportantB (a-al ha* -eha e* terri-ly an* "a i* woul* punish him an* his men. So "a i* or*ere* his men to prepare to fightB (a-al was now his enemy. 3y the customs an* ancient rules of that region, "a i* ha* the right to act as he *i*. That was how the hiefs (lea*ers of groups of guar*s) always a ted> .f they were strong enough, they woul* attac+ such an enemy. 'hey woul* only accept the loss if they were too wea+ to fight. $owe er, 4a-id had not realised how this matter affe ted his relationship with (od> "a i* was trusting ;o* to *eal with Saul (1 Samuel 2A612). $e nee*e* to trust ;o* now to *eal with all his enemies, inclu*ing (a-al. )therwise, many innocent men woul* *ie when "a i* attac+e* (a-al. 'hey inclu*e* (a-al>s ser ants who loo+e* after his sheep. .t was the sensi-le wor*s of one of those ser ants that sa e* -oth the ser ants an* "a i* from that result (1 Samuel 2E61A<1D).

Nabal+s ser-ant appeals to =bigail

&$ Samuel *0:$/7$5'
'his ser ant was one of the men who loo+e* after (a-al>s sheep. $e ha* hear* how (a-al ha* insulte* "a i*. $e also +new how well "a i*>s men ha* wor+e* to guar* (a-al>s animals. 'he ser ant saw that Nabal and his workers were in great danger> !erhaps (a-al ha* pre iously refuse* to pay a group of guar*s, an* his wor+ers were a-le to *efen* him. 'hat coul* not happen on this occasion, howe er. "a i*>s men were much more capa-le than the men who usually wor+e* as guar*s in that region. 'hey inclu*e* many of the -est sol*iers in .srael, an* "a i* himself was a s+ille* army comman*er. $owe er, the ser ant *i* not appeal to 0-igail, (a-al>s wife, Gust -ecause of the strength of "a i*>s men. #e asked her to help be ause 4a-id+s men deser-ed to re ei-e payment for their work as guards> 'hey were not cruel to the men who were loo+ing after the animals. 'hey *i* not steal any of the animals for themsel es, as other guar*s often *i*. 'hey were acti e -oth -y *ay an* -y night, an* they *i* their wor+ well. .t was clearly right that they shoul* recei e a goo* payment. 'he ser ant spo+e to 0-igail -ecause he coul* not spea+ to (a-al. 'hat is, (a-al woul* refuse to listen to him. !erhaps se eral of (a-al>s ser ants ha* alrea*y urge* him to pay "a i*>s men without success. (a-al was a wic+e* an* prou* man. $e care* only a-out his own opinions. $e woul* not listen to anyone>s a* ice < especially not to a* ice from someone who was Gust his ser ant.

$%0

(a-al was cruel an* gree*y, -ut =bigail was sensible and intelligent> .t *i* not offen* her that a ser ant ha* as+e* her to actB she was grateful for the information. She saw that she must imme*iately sen* a generous gift for "a i* an* his men. 0s she prepare* that gift, "a i* was alrea*y preparing to attac+.

=bigail goes to meet 4a-id

&$ Samuel *0:$67**'
(a-al, -y his cruel wor*s an* e il actions, ha* -ecome "a i*>s enemy. "a i* ha* firmly *eci*e* to attac+ -oth him an* the men who wor+e* for him. $e *i* not *elayB he inten*e* to +ill them all that e ening. =bigail2 Nabal+s wife2 also did not delay> )ne of (a-al>s ser ants ha* tol* her how cruelly (a-al ha* replie* to "a i*. 0-igail realise* that she must act at once to sa e her family an* her ser ants from "a i*>s punishment. She acte* wisely. !erhaps she coul* not sa e her wic+e* hus-an*. $owe er, she hope* to sa e her ser ants, who were innocent in this matter. She also *esire* to sa e "a i* himself, so that he woul* not -e guilty of this e il *ee* against innocent men. "a i* le* C00 men. 0-igail wante* to gi e a gift that woul* pro i*e something goo* for them all. .t was a great tas+ to prepare a goo* meal for so many men. $owe er, the situation was urgent and the task was important> $er purpose was not to fee* people -ut to sa e innocent li es. )f course she *i* not tell her hus-an*. (a-al woul* ne er appro e of her planB he inten*e* to ma+e "a i* angry. (a-al pro-a-ly thought all the foo* was for himself an* his frien*s. $e inten*e* to eat an* to *rin+ as plentifully as a +ing that night (1 Samuel 2E63C). 0s soon as the foo* was rea*y, =bigail ordered her ser-ants to take it to 4a-id> She herself would ride behind her gift> She was Gust in time. "a i*, with A00 of his men, was alrea*y approaching. 'hey all ha* swor*s. "a i* ha* Gust ma*e a serious promise to +ill (a-al an* all the men who wor+e* for him. 0-igail ha* shown great wis*om. (ow she must urge "a i* to act wisely too.

=bigail urges 4a-id not to atta k Nabal

&$ Samuel *0:*.7*5'
(a-al ha* offen*e* "a i* greatly. (ow "a i* an* his men were coming to attac+ (a-al at his home. "a i* ha* e en ma*e a serious promise to +ill e ery man who wor+e* for (a-al. 'hat was a foolish promise. $owe er, no-o*y trie* to stop "a i* until 0-igail, (a-al>s wife, came. 0-igail acte* in a ery hum-le manner as she ga e honour to "a i*. 'hen she spo+e to "a i* an* she urged him not to arry out his atta k> 0-igail *i* not preten* that "a i* ha* not suffere*. She +new that he was right to -e angry. $er hus-an* ha* -eha e* in a wrong an* e il manner. $owe er, she *i* not first -lame her hus-an*. She -lame* herself. :i+e "a i* in 1 Samuel 22622, she accepte* responsi-ility for an e il *ee* that someone else ha* carrie* out. She *i* it to sa e the li es of the men who wor+e* for (a-al. .n this matter, they were innocent. (a-al, of course, was not innocent. 0-igail remin*e* "a i* that in their language (calle* $e-rew), the wor* -*#*) means a wic+e* fool. 'hat was how (a-al ha* -eha e*. $e ha* -eha e* wic+e*ly, an* he ha* *one it on purpose. 0-igail then e@plaine* to "a i* why she ha* come to meet him. She ha* not merely come on her own authority. (od himself was using =bigail to sa-e 4a-id from the responsibility for an e-il deed> Saul, li+e many cruel men, often attac+e* people simply -ecause he was angry with them. $owe er, "a i* was a man who ser e* ;o* loyallyB he shoul* not -eha e li+e that. .f "a i* attac+e* (a-al, many innocent men woul* *ie too. 'hey were the men who wor+e* for (a-al. So 0-igail urge* "a i* to accept the gift that she ha* -rought for his men. 0lso, she prayed that (od would a t against all 4a-id+s enemies2 in luding Nabal> .t was right that ;o*, an* not "a i*, shoul* punish them.

$%1

=bigail2 a holy woman

&$ Samuel *0:*67.$'
,e alrea*y +new that 0-igail was -eautiful an* intelligent (1 Samuel 2E63). $ere, we *isco er that she was also a holy woman. (od had sent her to "a i* (1 Samuel 2E632) an* she de lared (od+s message to him. .n the 3oo+ of 1 Samuel, women ga e a series of messages from ;o*. #irst, Hannah *eclare* how ;o* woul* esta-lish his rule on the earth (1 Samuel 261<10). 'hen Israel1s /omen sang that "a i*>s successes in -attle woul* -e much greater than Saul>s successes (1 Samuel 186D). (ow *bigail *eclare* ;o*>s promises to "a i* (1 Samuel 2E628<31). Samuel (1 Samuel 1E628), 9onathan (1 Samuel 2361D) an* e en Saul (1 Samuel 2A620) ha* alrea*y *eclare* similar things a-out "a i*. $owe er, 0-igail>s wor*s seem e en clearer. #irst, 0-igail *eclare* that, unli+e Saul>s rule (1 Samuel 13613), 4a-id+s rule would last (see 2 Samuel D68<1C). "a i*>s family woul* rule after him an* ;o*>s +ing, calle* the %essiah or 4hrist, woul* come from his family (%atthew 161). #or that reason, "a i* ha* to -e a holy +ing, in other wor*s, a +ing who -elonge* to ;o*. "a i* must not fight his o/n battles, as he ha* trie* to *o against (a-al. .t was "a i*>s *uty an* honour to fight (od+s battles. "a i* must not fight e@cept where ;o* ha* sent him to fight. So, "a i* woul* only fight against ;o*>s enemiesB he must only fight when ;o* ha* sent him to carry out an act of Gu*gement. ;o* ha* chosen "a i* to ser e him as .srael>s ne@t +ing. #or that reason, it was especially important that 4a-id should not do wrong things> $e was not Gust a sol*ier an* a lea*erB he was a holy man. Saul was trying to +ill "a i*, -ut ;o* was on "a i*>s si*e. So "a i* woul* li e, -ut his enemies woul* *ie. 'hey coul* not succee*B they were opposing the +ing whom ;o* ha* chosen to lea* his people.

4a-id onfesses his wrong plans

&$ Samuel *0:.*7.0'
%any people *o not li+e to confess when they ha e *one wrong things. )ne of "a i*>s -est Iualities was that he did not hesitate to onfess such matters. $e was guilty of se eral actions that were seriously wrong *uring his life. /ach time, he confesse* the matter as soon as he was aware of it. )n this particular occasion, 0-igail manage* to stop "a i* -efore he actually *i* anything wrong. "a i* ha* no wrong *ee*s to confessB so he onfessed that his plans were wrong> $e was coming to +ill e ery man who wor+e* for (a-al. $owe er, many of those men were innocent. "a i* ha* ma*e a cruel *ecision -ecause (a-al ha* offen*e* him -y his insults. .t was wrong for "a i* to ma+e that *ecision. !eople may confess their wrong *ee*s, -ut refuse to change their attitu*es. 'hat was how Saul -eha e* in 1 Samuel 1E62A<2E. Such people shoul* not imagine that ;o* will forgi e them. "a i* acte* properly6 he hanged his attitudes at on e> 4a-id e,pressed his thanks both to (od and to =bigail that she ha* stoppe* his wrong plan. 4learly, he was ery grateful that she ha* interrupte* his progress. $e recognise* that it woul* ha e -een ery wrong for him to act cruelly towar*s (a-al an* his ser ants. "a i* *i* not want to -e guilty of an e il *ee*B he only wante* to *o what ;o* consi*ere* to -e right. (a-al ha* refuse* to pay "a i*>s men for their wor+ as guar*s. 0-igail consi*ere* herself guilty -ecause she ha* not *ealt with the matter (1 Samuel 2E623<2E). So now she ha* -rought a gift for the men, an* she wante* "a i* to forgi e her. )f course, 4a-id gladly forga-e her if she *i* anything wrong. $e accepte* the gift an* he promise* not to attac+ (a-al>s ser ants. 'he trou-le -etween himself an* (a-al>s family ha* en*e*.

$%2

The death of Nabal

&$ Samuel *0:.37.8'
0-igail ha* con ince* "a i* that he shoul* not attac+ (a-al>s house. She ha* sa e* (a-al>s ser ants, an* she coul* ha e sa e* (a-al>s life too. $owe er, Nabal was mu h too proud and wi ked to re ei-e any benefit from her a tions> (a-al>s prou* attitu*es astonish us. .t *i* not worry him that he ha* offen*e* "a i* so seriously. $e was not e en ma+ing plans a-out how he might *efen* himself from an attac+ -y "a i*>s men. .nstea*, he was ery happy. $e ha* arrange* for himself (an*, pro-a-ly, his frien*s) a great meal with plenty of foo* an* wine. $e was enGoying himself ery much. !ro-a-ly, (a-al was please* that he ha* cheate* "a i*>s men. 'hey ha* wor+e* har* for him for se eral months, an* he ha* not gi en them the usual payment. Nabal probably thought that he was -ery le-er> 'his prou* an* foolish man thought that it was cle er to -eha e in a wic+e* manner. "a i* *i* not nee* to punish (a-al. 0s 0-igail ha* sai* (1 Samuel 2E62?), (od a ted against him> 'he news of how 0-igail ha* acte* to sa e (a-al an* his ser ants, upset him greatly. 'he 3i-le says that his heart -ecame li+e a stone. $e was completely unwilling to change his attitu*esB this seems to ha e cause* a terri-le illness. Soon afterwar*s, (a-al *ie*. "a i* hear*, an* he ga e than+s to ;o*. $e *i* not than+ ;o* for (a-al>s *eath. #e thanked (od be ause (od had sa-ed him from the responsibility for an e-il deed> "a i* ha* not carrie* out his intention to +ill (a-al an* his ser ants. .nstea*, he waite* an* he allowe* ;o* to act against (a-al. So (a-al *ie*, not -ecause "a i* was angry with him, -ut -ecause of ;o*>s Gu*gement. "a i* coul* see that ;o*>s Gu*gement against (a-al, li+e all ;o*>s Gu*gements, was right an* proper.

=bigail be omes 4a-id+s wife

&$ Samuel *0:/97//'
,e alrea*y +new that "a i* a*mire* 0-igail>s character. (ow the author of 1 Samuel tells us how much "a i* li+e* her. #e hose her as his wife> ,e are sure that 0-igail was ery sa* after the *eath of (a-al, her first hus-an*. (a-al was an e il man so, almost certainly, he ha* -een cruel to 0-igail. Still, 0-igail woul* ha e felt a *efinite sense of loss at his *eath. (a-al ha* an important place in her lifeB she woul* ha e felt lonely without him. 0lso, she woul* ha e regrette* *eeply that she ha* -een una-le to persua*e him to change his attitu*es. 'he *eath of (a-al was an awful *eath. .t seems that 0-igail ha* no chil*ren yet. 'herefore, after (a-al>s *eath, his -rother ha* a *uty to marry her ("euteronomy 2E6E). .t seems that "a i* pre ente* that -y his *ecision to marry her. $e *i* not want her to ha e to marry another cruel man. .nstea*, he chose her to -e his own wife, -ecause he lo e* her. $er reply to him shows that he chose well. She did not a ept in order to be ome ri h or important2 but to ser-e other people> "a i* ha* se eral wi es. ,e *o not thin+ that was a wise *ecisionB howe er, ;o*>s law permitte* it. 'he chil*ren of "a i*>s *ifferent wi es argue* an* fought against each otherB they cause* "a i* many trou-les. .n fact, the only one of "a i*>s first A sons who *i* not cause great trou-le for him was 0-igail>s son. $e is calle* -y two *ifferent names6 Kilea- in 2 Samuel 363, an* "aniel in 1 4hronicles 361. $e was -orn in $e-ron an* he was "a i*>s secon* son. 0fter the *eath of his ol*est -rother, 0mnon, people woul* normally e@pect Kilea- to -ecome +ing after "a i*. $owe er, ;o* chose Solomon to rule after "a i*. &nli+e Kilea->s younger -rothers, 0-salom an* 0*oniGah, Kileab did not fight to try to be ome king> !erhaps he ha* learnt some of the goo* Iualities that his parents, "a i* an* 0-igail, ha* shown.

$%3

$ Samuel hapter *3
The Kiphites again ause trouble for 4a-id
&$ Samuel *3:$7/'
#or se eral months after the inci*ent in 1 Samuel chapter 2A, Saul allowe* "a i* to li e peacefully in southern 9u*ah. "a i* ha* remarrie*, an* his men ha* foun* wor+ as guar*s there. .t seeme* as if Saul ha* forgotten his anger towar*s "a i*. 'hen the inhabitants of Kiph (calle* Miphites), who cause* trou-le for "a i* in 1 Samuel 2361?< 20, -egan to cause trou-le for him again. Miph was near to %aon, where (a-al ha* li e* (1 Samuel 2E62). .t is li+ely, therefore, that the inha-itants of Miph were relati es of (a-al. !erhaps they were now angry with "a i* a-out what ha* happene* to (a-al. )r perhaps they were angry that "a i* ha* marrie* 0-igail, (a-al>s wi*ow. 'hese men went to Saul, an* they remin*e* him a-out his anger towar*s "a i*. 'hey tol* him where "a i* was now li ing. They urged Saul to ome and to kill 4a-id> Saul>s usual army ha* 3000 men, as 1 Samuel 1362 an* 1 Samuel 2A62 show. 'hese men were the s+ille* sol*iers who were constantly fighting on Saul>s -ehalf (1 Samuel 1A6E2). Saul>s *ecision to -ring this army into the region was a ery serious matter for "a i*. 4a-id ould see that he would be unable to remain in 1srael (1 Samuel 2D61). .t was too *angerous for "a i* to -e there when Saul>s attitu*es coul* change so Iuic+ly. 0t their last meeting, Saul ha* -een frien*ly towar*s "a i* (1 Samuel 2A61C<20). (ow the inha-itants of Miph ha* persua*e* Saul to -ecome "a i*>s enemy again (1 Samuel 2C61?). "a i* ha* no *esire to fight Saul or his army. .nstea*, "a i* was thin+ing a-out how he an* his men coul* safely lea e .srael.

4a-id goes to see Saul+s amp

&$ Samuel *3:0'
Saul ha* -rought his 3000 -est sol*iers into the region of Miph. 'hey were rea*y to attac+ an* to +ill "a i* an* his C00 men. 4learly, it woul* ha e -een foolish for "a i* to fight a -attle in such circumstances (:u+e 1A631< 32). .n fact, 4a-id did not want to fight Saul in any situation> "a i* respecte* Saul as the +ing whom ;o* ha* chosen to rule .srael. .n "a i*>s opinion, a person who fought against Saul was opposing ;o*. "a i* coul* see that none of Saul>s officials coul* e er persua*e Saul not to fight against "a i*. 9onathan, Saul>s son, ha* trie* it an* he ha* faile* (1 Samuel 1?6A<10). .nstea*, 4a-id ould only appeal to Saul himself> "a i* *i* that successfully in 1 Samuel chapter 2A. / en if "a i* succee*e* on this occasion, the result woul* not -e permanent. Since an e il spirit -egan to affect Saul in 1 Samuel 1C61A, Saul coul* not control his own emotions. #or Saul, an attitu*e of lo e coul* Iuic+ly change into hate (see 1 Samuel 2062D<33). / il people coul* easily persua*e Saul to act wic+e*ly (1 Samuel 2C61?). $owe er, on this occasion, "a i* *i* not nee* to achie e anything permanent. .t was -ecoming clear that "a i* an* his men woul* ha e to lea e .srael (1 Samuel 2C61?B 1 Samuel 2D61). So 4a-id simply wanted to arrange that his men ould lea-e safely> $e *i* not want Saul>s men to attac+ as they trie* to escape. 'o arrange that, 4a-id needed to speak personally to Saul> 'hat was not an easy matter. 3000 s+ille* sol*iers who wante* to +ill "a i* were camping roun* Saul>s tent. / en if "a i* coul* spea+ to Saul, "a i* woul* still ha e to persua*e him to act +in*ly towar*s "a i* an* his men.

$%$

=bishai and =himele h the #ittite

&$ Samuel *3:3'
"a i* nee*e* to persua*e Saul not to attac+ him or his men. So, "a i* went, with two men whom he truste*, to Saul>s camp. "a i* went -y nightB Saul was asleep, an* 3000 sol*iers were camping roun* him, to protect him. 'he two men whom "a i* as+e* to Goin him that night are interesting. 'he man who accepte* was 0-ishai. =bishai was a relati e of "a i*. 0-ishai>s mother was Meruiah, who was "a i*>s sister. "a i* ha* a group of three men who were the strongest an* most capa-le men in .srael>s army. 0-ishai -ecame the comman*er of those three men, although he was not one of them (2 Samuel 23618< 1?). 0-ishai>s -rother was 9oa-, who -ecame the lea*er of "a i*>s whole army (1 4hronicles 116C). "a i* consi*ere* 9oa- an* 0-ishai the most powerful men in .srael (2 Samuel 363?). ,e +now nothing a-out the other man, =himele h, e@cept the nation that he came from. $owe er that fact is ery interesting. 0himelech *i* not -elong to .srael>s people. $e was one of the people calle* #ittites, who were among the original inha-itants of 4anaan. &riah, who was one of "a i*>s most loyal an* s+ille* sol*iers, also -elonge* to the $ittites (2 Samuel chapter 11B 2 Samuel 2363?). "a i* fought many wars against foreign nations (2 Samuel chapter 8)B sometimes people wrongly imagine that "a i* hate* foreigners. 1n fa t2 4a-id onstantly made friends with foreigners> #or e@ample, he was frien*ly with King (ahash of 0mmon (2 Samuel 1061<2)B an* Mele+ from 0mmon was a lea*er in "a i*>s army (2 Samuel 2363D). Some of "a i*>s most important sol*iers were the men calle* the Kerethites an* !elethites (2 Samuel 8618)B the Kerethites were from !hilistia (/Je+iel 2E61C). .n fact, men from !hilistia were among "a i*>s most loyal sol*iers (2 Samuel 1E618<22). 0raunah, who pro i*e* "a i* with the lan* for ;o*>s house, -elonge* to the people calle* 9e-usites (2 Samuel 2A618<2E). %any of these foreigners ha* accepte* the real ;o* as their ;o*.

Contrast between the attitudes of =bishai and 4a-id

&$ Samuel *3:578'
0lthough "a i* respecte* 0-ishai an* his -rother 9oa- for their military s+ills, he *i* not appro e of their cruelty. $e consi*ere* them e il men whom he was una-le to control (2 Samuel 363?B 1 Kings 26E<C). 0-ishai an* 9oa- -elie e* that "a i* woul* -ecome .srael>s +ing. 'hey supporte* him -ecause his rule woul* gi e them the opportunity to ha e great power an* authority. #or that reason, "a i*>s attitu*es an* metho*s were ery *ifferent from theirs. Of ourse =bishai wanted to kill Saul> "a i* coul* ne er -e +ing while Saul remaine* ali e. $owe er, "a i* was not as+ing himself what he nee*e* to *o in or*er to -ecome +ing. "a i* was trusting ;o* to arrange his life for him. So instead2 4a-id was asking himself what he must do in order to please (od> 4learly ;o* woul* not -e please* if "a i* mur*ere* Saul. "a i* ha* a special reason why he woul* not hurt Saul. Saul was the +ing whom ;o* ha* appointe* to rule .srael. ;o* ha* separate* Saul from e eryone else in .srael for that special tas+. 'herefore, 4a-id onsidered Saul to be a holy man2 a ser-ant of (od> Saul ha* not -een loyal to ;o*, -ut he was still .srael>s +ing. So, "a i* -elie e* that e eryone in .srael, inclu*ing "a i* himself, must -e loyal to Saul. "a i* or*ere* 0-ishai not to attac+ Saul. 0-ishai o-eye*B he accepte* "a i*>s authority. $owe er, 0-ishai woul* still ha e consi*ere* "a i*>s *ecision ery strange. .n 0-ishai>s opinion, any opportunity to achie e success was a gift from ;o*.

$%%

$owe er, "a i* woul* ha e preferre* for his am-itions to fail than that he shoul* offen* ;o* -y them.

!hy 4a-id would not punish Saul

&$ Samuel *3:$97$*'
"a i* an* 0-ishai ha* entere* Saul>s camp secretly -y night. 0lthough 3000 sol*iers were guar*ing Saul, they were all asleep. "a i* an* 0-ishai were a-le to enter the +ing>s tent, an* no-o*y stoppe* them. 0-ishai wante* to +ill Saul, -ut "a i* stoppe* him. "a i* simply wante* to ta+e two o-Gects as e i*ence that they ha* -een in Saul>s tent. :ater, "a i* woul* use those o-Gects to pro e to Saul that he remaine* loyal to him. "a i* *i* not protect Saul -ecause he imagine* Saul to -e an innocent man. "a i* +new that Saul was guilty of many terri-le crimes. Saul ha* or*ere* the *eaths of many people, without any proper reason (1 Samuel 2261C<18B 2 Samuel 2161). $e ha* *eci*e* on purpose not to o-ey ;o* (1 Samuel 13613B 1 Samuel 1E611). $e was Gealous an* angry with "a i*, an* he ha* trie* to mur*er "a i* on se eral occasions. 4learly, Saul *eser e* punishment. $owe er, "a i* insiste* that he woul* not carry out that punishment against Saul. 3ecause ;o* ha* appointe* Saul to -e +ing, "a i* consi*ere* Saul to -e ;o*>s ser ant. 0 ser ant is responsi-le to his master, therefore, Saul was responsi-le to ;o*. So it would be wrong for 4a-id to punish SaulJ (od alone should punish Saul> "a i* -elie e* that ;o* woul* punish Saul. $e e@plaine* to 0-ishai how that might happen. Saul might *ie in a -attle, or he might *ie in some other way. 'hen Saul woul* stan* in front of ;o* as his Gu*ge. 0ll the rulers of the worl* are responsi-le to ;o*. $e laughs when they try to oppose him. $e will esta-lish his go ernment in the worl*, as 1 Samuel 261<10 an* !salm 2 teach.

4a-id alls to =bner

&$ Samuel *3:$.7$3'
"a i* ha* gone -y night into Saul>s camp. $e too+ away two o-Gects to pro e that he ha* entere* Saul>s tent. (o-o*y ha* stoppe* him -ecause they were all asleep. )n the ne@t morning, "a i* stoo* on the hill opposite Saul>s camp. $e was some *istance from the camp, -ut he coul* shout across to the people there. 'hen "a i* calle* to 0-ner. =bner was the most important official in Saul>s go ernment an* the comman*er of his army. 0-ner ha* spent the night in the same tent as Saul. .t was his special responsi-ility to guar* Saul. $owe er when "a i* an* his companion 0-ishai entere* the tent, 0-ner was sleeping. 0-ner hear* "a i*>s shouts, although "a i* was too far away for 0-ner to recognise him. 0s Saul>s chief official, 0-ner un*erstoo* that "a i*>s message was really for Saul. 0-ner replie*. 'hen "a i* continue* to spea+ to 0-ner, although his message was really to Saul. .t was the *uty of all .srael>s sol*iers to *efen* the life of their +ing. 'hat was their national *uty, as citiJens of .sraelB -ut it was also a sacre* *uty -ecause ;o* ha* appointe* Saul to rule .srael. #or 0-ner, it was also a personal *uty, "a i* e@plaine*. =bner had negle ted that duty during the night2 and the king had been in danger> Someone ha* entere* the +ing>s tent, an* he ha* wante* to +ill the +ing (1 Samuel 2C68). 0-ner +new nothing a-out it, -ecause he was asleep. $owe er, "a i* ha* e i*ence. 'he e i*ence was the two o-Gects that "a i* ha* ta+en from Saul>s tent 0-ner ha* not sa e* Saul>s life that night. 4a-id2 whom Saul onsidered his enemy2 had sa-ed Saul> 'he +ing>s most important official ha* not acte* in a loyal an* responsi-le mannerB -ut 4a-id was still loyal to Saul> "a i*>s purpose was to pro e that Saul shoul* not -e opposing him.

$%&

Saul+s hange of attitude

&$ Samuel *3:$5'
'he soun* of "a i*>s oice went far in the Iuiet air of the early morning. 0lthough "a i* was on a hill opposite Saul>s camp, 0-ner, the comman*er of Saul>s army, hear* him clearly. "a i* e@plaine* how, *uring the night, he ha* sa e* Saul>s life. Saul himself was also listening to 4a-id+s spee h> "a i* ha* not tol* 0-ner his nameB -ut Saul +new that it was "a i*. Saul +new that -ecause of "a i*>s attitu*es. (one of Saul>s officials were as loyal to him as "a i* (1 Samuel 2261A). (one of them care* so much a-out Saul as "a i* *i* (1 Samuel 1C621<23B 1 Samuel 1?6A<E). 1mmediately2 Saul realised that he was wrong to oppose 4a-id> #or that reason, Saul again calle* "a i* .my son1 (see 1 Samuel 2A61C). $e chose that phrase in or*er to e@press love towar*s "a i*. $e was pleased with "a i*B he approved of "a i*. Saul>s attitu*e of hate towar*s "a i* ha* again change* to the opposite emotion6 lo e. "a i* then replie* in a manner that ga e honour to Saul. $e calle* Saul .my lord1, in other wor*s, .my master1. 'hat showe* that he still respecte* Saul greatly. Saul was "a i*>s master, so "a i* consi*ere* himself merely to -e Saul>s servant. 0 ser ant has a *uty to -e loyal to his masterB "a i* un*erstoo* that he still ha* a *uty to -e loyal to Saul. "a i* also calle* Saul .the $ing1. ;o* ha* appointe* "a i* to rule .srael (1 Samuel 1C613), -ut "a i* still recognise* Saul>s authority as +ing. "a i* woul* not start a re olution an* he woul* not oppose Saul. #or the rest of Saul>s life, "a i* consi*ere* Saul to -e .srael>s +ing.

4a-id+s se ond appeal to Saul

&$ Samuel *3:$67*9'
0t "a i*>s first appeal to Saul, "a i* ha* approache* Saul (1 Samuel 2A68). 0t this secon* an* last appeal, "a i* stoo* at a great *istance from Saul (1 Samuel 2C613). "a i* shoute* his message to SaulB all Saul>s sol*iers coul* hear "a i*>s wor*s an* Saul>s reply. 'hat first appeal was ery personal in its nature. "a i* spo+e a-out his relationship with Saul as his master an* +ingB "a i* insiste* that he ha* always -een loyal to Saul (1 Samuel 2A6?<1E). 'his se%ond appeal is much more a-out 4a-id+s relationship with his nation and with (od> .srael was the only nation where the people ser e* the real ;o*B all the other nations ha* false go*s. ;o* ha* esta-lishe* a relationship with .srael>s peopleB in other wor*s, he ha* ma*e promises to them. 4a-id+s enemies were for ing 4a-id to lea-e 1srael> Such an action woul* separate "a i* from ;o*>s promises to .srael. $e coul* not li e on the lan* that ;o* ha* promise* to his family. $e woul* -e una-le to isit ;o*>s house (the tent calle* the ta-ernacle). .t woul* -e har* for him to ser e ;o* properly in a country whose inha-itants ser e* false go*s. "a i*>s life *i* not matter to Saul, -ut Saul ha* -rought an army to oppose him. !erhaps ;o* ha* sent Saul, "a i* sai*. 'hen ;o* woul* accept "a i*>s hum-le prayer, -ecause ;o* is +in*. $owe er, "a i* realise* that, in fa t2 ruel and wi ked men had urged Saul to oppose him> (othing -ut "a i*>s *eath woul* satisfy such men. 'hey were not e en content for him to *ie in .sraelB they wante* him to *ie as a foreigner in a place where all the people ser e* false go*s. 'hose men were guilty of a terri-le crime. "a i* praye* that ;o* woul* act against them.

$%'

Saul urges 4a-id to return to him

&$ Samuel *3:*$'
,hen "a i* first -egan to wor+ for Saul, he wor+e* as a sacre* musician. 0n e il spirit was affecting Saul, so that Saul coul* not control his own -eha iour. "a i* alone was a-le to ma+e Saul calm again, so that Saul coul* thin+ an* act in a sensi-le manner (1 Samuel 1C61A<23). (ow, for the final time2 4a-id+s words had that effe t on Saul> Saul was a-le to confess his e il *ee*s against "a i*B Saul>s wor*s here seem genuine an* sincere. "a i* ha* e@plaine* to Saul that he woul* ha e to lea e .srael. Saul>s actions, an* the actions of Saul>s e il officials, ha* force* him to go a-roa*. Saul urged 4a-id not to go2 but to return home with him> $e again calle* "a i* .my son1 in or*er to e@press his lo e for "a i*. Saul *i* not want to -e separate from "a i*, who ha* care* so much a-out him. .t woul* seem to Saul as if his own son ha* left home, ne er to return. "a i* ha* sa e* Saul>s lifeB now Saul promise* to sa e "a i*>s life. Saul promise* ne er to act against "a i* again. Saul was grateful for "a i*>s great +in*ness to him. Saul e en confesse* that he ha* acte* li+e a fool. .t woul* ha e -een har* for this prou* +ing to say such things in pu-lic, in front of his army. Saul ha* to shout, -ecause "a i* was *istant from him. 0ll Saul>s 3000 s+ille* sol*iers coul* hear him. $owe er, Saul *i* not hesitate. $e +new that his errors were great. $e wante* to ta+e responsi-ility for those errors. $e was *esperate to ha e a right relationship with "a i*. "a i* woul* ha e wishe* that he coul* trust Saul. $owe er, "a i* +new how Iuic+ly Saul>s emotions coul* change. Saul was a *angerous manB he was ery powerful, an* his a* isers were wic+e*. 4a-id knew that he ould not return safely to Saul>

1t is better to please (od than to a hie-e your ambitions

&$ Samuel *3:**7*/'
=/ il people *o e il things> (1 Samuel 2A613). =;o* rewar*s people who -eha e in a loyal an* right manner> (1 Samuel 2C623). Such were the e@planations that "a i* ga e to Saul of his ("a i*>s) attitu*es. .n these statements, "a i* showe* a simple and lear desire to do what is right and good> $e -elie e* that there is a *ifference -etween right an* wrong -eha iour. $e wante* ;o* to appro e of his actions. So he refuse* to carry out e il *ee*s. )n two occasions, "a i* ha* the opportunity to +ill Saul. "a i* +new that ;o* wante* him to -e .srael>s +ing. .f "a i* +ille* Saul, that woul* -e an easy way for him to -ecome +ing. $owe er, ;o* *i* not appro e of it. 'hat fact was clear to "a i* -ecause ;o* *oes not appro e of any e il act. So, "a i* twice refuse* to *o it. ,e may thin+ that such attitu*es are the attitu*es of a holy man rather than a great +ing. Fulers usually use cle er schemes to achie e their am-itions, whether those schemes are goo* or not. $owe er, 4a-id was both a holy man and a great king> $e consi*ere* it more important to *o what is right than to achie e his am-itions. .t was much -etter to -e a goo* man than to -e famous, important or powerful. "a i*>s e@planation of his own attitu*es also shows us why Saul>s attitu*es were wrong. Saul ha* chosen not to -e loyal to ;o* (1 Samuel 1E61C<2C). $e carrie* out e il *ee*s on purpose (for e@ample 1 Samuel 2261C<18). $e thought that such acts woul* ma+e his rule stronger. $e was wrong, -ecause ;o* *i* not appro e of his wic+e* -eha iour.

Saul blesses 4a-id

&$ Samuel *3:*0'
'hese were Saul>s last wor*s to "a i*B they woul* ne er meet again.

$%8

Saul used his authority as 1srael+s king to bless 4a-id> 'hat is, Saul *eclare* ;o*>s +in*ness to "a i*. Saul *i* not *eclare these things merely from his own min*. .t is not possi-le to say such things e@cept -y the power of ;o*>s $oly Spirit (compare 1 4orinthians 1263). Saul ha* spo+en -y the power of the $oly Spirit on pre ious occasions (1 Samuel 10610B 1 Samuel 1?623<2A). !ro-a-ly, this was the last time that Saul spo+e a message from ;o*. #or the thir* time, Saul calle* "a i* .my son1 (1 Samuel 2A61CB 1 Samuel 2C61D). )n the pre ious occasions, Saul use* that phrase as an e@pression of lo e. (ow, howe er, it seems to ha e a further meaning6 4a-id would take Saul+s pla e as 1srael+s ne,t king> 3efore their *eaths, some of the greatest men in the 3i-le -lesse* their sons (for e@ample, ;enesis 2D62D<2?B ;enesis chapter A?). 3y this act, they showe* that authority was passing to their sons> 'hey also spo+e messages from (od on these occasions. .n such a manner, Saul -lesse* "a i*. Saul *eclare* that "a i* woul* achie e great things. $e also sai* that "a i* woul* -e successful. Saul ma*e this *eclaration in pu-licB his army of 3000 sol*iers hear* these wor*s. !erhaps that woul* help them to accept "a i* as their +ing. Saul ha* rule* .srael for a-out A0 years (0cts 13621)B Gust 1C months later, he woul* *ie an* "a i* woul* -ecome the +ing of 9u*ah (southern .srael). $owe er, in the meantime, "a i* *i* not remain in .srael, he went into !hilistia.

$ Samuel hapter *5
4a-id goes to li-e in ;hilistia
&$ Samuel *5:$7/'
,hen 9onathan tol* "a i* to run away from Saul, "a i* went first to (ath in ;hilistia (1 Samuel 21610). ,e thin+ that ;o* sent him thereB "a i* inIuire* of ;o* at (o-, on the way there (1 Samuel 226?<10). $owe er, "a i* was too afrai* to remain in ;ath on that occasion. "a i* ha* goo* reasons to feel afrai* there. "uring Saul>s rule, !hilistia was .srael>s most serious enemy. 0s an army comman*er, "a i* himself ha* le* a group of 1000 sol*iers in -attles against !hilistia. !hilistia>s champion ;oliath, whom "a i* ha* +ille*, came from ;ath. So it was e@traor*inary that 4a-id now onsidered himself safer in ;hilistia than in 1srael> $owe er, it seems that King = hish2 of (ath in !hilistia, li+e* to ha e the support of foreign sol*iers (2 Samuel 21622). /ach of !hilistia>s E principal towns ha* its own +ingB that +ing ha* a-solute authority o er his own region. 0chish ha* the right to *eci*e who woul* li e in ;ath. 3ecause 0chish allowe* "a i* an* his men to li e there, they were safe. .n fact, they were so safe in 0chish>s territory that they e en set up homes there. The men brought their wi-es and hildren there> !ro-a-ly while "a i* ha* -een in .srael>s forests an* *eserts, the men ha* to li e separately from their families (see 1 Samuel 216A<E). 'hey woul* ha e -een ery grateful to see their wi es an* to -e at peace again. Saul hear* that "a i* was in !hilistia. "a i* might ma+e peace with ;ath>s +ing, -ut Saul woul* always -e a -itter enemy of !hilistia. Saul +new that he coul* not go there, e en to chase "a i*. 'he +ing of ;ath was Saul>s personal enemyB he woul* not han* "a i* o er to Saul. So Saul did not try to arrest or to atta k 4a-id again>

4a-id in Kiklag
&$ Samuel *5:075'
"a i* -rought a large group of people to ;athB C00 men, with their wi es an* families. $e as+e* the +ing of ;ath to permit them to li e in one of the small towns near ;ath. 'he +ing of ;ath rule* not Gust ;ath, his capital, -ut also the surroun*ing towns an* illages.

$%(

4a-id desired a pla e where his group of people ould li-e pea efully together> %ost of them were from .sraelB pro-a-ly all of them consi*ere* .srael>s ;o* to -e their ;o*. .f they li e* in ;ath, the false religion of ;ath may tempt them (1 Samuel 2C61?). 'hey woul* constantly -e aware of the ceremonies of that religion an* the false go*s of their neigh-ours. (ot all of "a i*>s men were strong in their relationship with ;o* (1 Samuel 30622). 'hey might marry foreign wi esB they coul* e en forget that they -elonge* to .srael. So "a i* wante* them to ha e their own small town. $is reIuest, to 0chish, +ing of ;ath, was polite. $e e@plaine* that he wante* somewhere to li e un*er 0chish>s authority. = hish ga-e a small town alled Kiklag to 4a-id> .t was close to the -or*er -etween .srael an* !hilistia. So, "a i* -ecame ruler of that town, an* his men too+ their families there. #or 1C months, he rule* that town un*er the authority of the +ing of ;ath in !hilistia. $owe er, the gift of that town actually -ecame permanent when "a i* -ecame +ing of 9u*ah. 0t that time, the -or*er mo e* an* Mi+lag -ecame part of 9u*ah. "a i*>s men -eha e* well in Mi+lagB an* that impresse* the people who li e* in the surroun*ing area. 'he result was that C00 men from !hilistia -ecame loyal to "a i*, in a**ition to the C00 men from .srael (2 Samuel 1E618<22).

4a-id organises atta ks against robbers

&$ Samuel *5:6'
#or many years, the armies of .srael an* !hilistia ha* -een fighting against each other. 'he result of this constant war was that the armies ould not defend properly the southern borders of their ountries> 'hose regions were wea+ -ecause groups of ro--ers often attac+e* them. "a i* -ecame aware of these pro-lems when he li e* in the *eserts an* forests of southern .srael. (ow that he was li ing in the south of !hilistia, he coul* see the same pro-lems there. .n fact, it was the same groups of robbers who were atta king both ountries> "a i* wante* to ser e well King 0chish of ;ath, in !hilistia, -ecause "a i* was li ing there. $e also wante* to remain loyal to King Saul of .srael, -ecause ;o* ha* appointe* Saul. So "a i* *eci*e* that he woul* lea* his men in a series of attac+s against those ro--ers. 3y that means, he would be helping both 1srael and ;hilistia. 'hose ro--ers ha* organise* themsel es into groups of se eral hun*re* men, with a chief (lea*er). "a i* organise* his men in the same mannerB he himself acte* as their chief. 'hen he attac+e* them in a similar manner to the way that they freIuently attac+e* each other. !ro-a-ly at this time he -ecame frien*s with 1ttai (2 Samuel 1E618<20). .ttai was the chief of se eral hun*re* men from !hilistia who were pro-a-ly carrying on similar wor+. "a i* an* .ttai woul* ha e supporte* each other in their attac+s. ,e ha e alrea*y stu*ie* a-out some of these groups of ro--ers in 1 Samuel chapter 1E. 1 Samuel 3061<20 gi es a goo* *escription of how they -eha e*. 'hey *estroye* entire towns an* too+ e erything from them. 'hey e en too+ the inha-itants in or*er to sell them as sla es.

4esert robbers
&$ Samuel *5:8'
"a i* an* his men were fighting against robbers in the deserts south of !hilistia an* .srael. ;roups of ro--ers ha* li e* there since ancient times. 'hey ha* esta-lishe* their own rules and ustoms a-out how they operate*. /ach group consiste* of se eral hun*re* men with a chief (lea*er). 'he chief woul* esta-lish frien*ly relations with the chiefs of some groups, -ut other groups woul* -e his enemies. /ach group showe* great +in*ness towar*s their frien*s, -ut they *ealt cruelly with their enemies.

$&0

'o King 0chish, "a i*>s men woul* ha e seeme* li+e one of those groups of ro--ers. 4a-id+s men gained their property by atta ks on those groups whi h were their enemies> "a i*>s men ha* frien*ly relations with 0chish, so they *i* not cause any trou-le for him. 'hey were also frien*ly with .ttai an* his men (2 Samuel 1E618<22), who pro-a-ly supporte* them in their attac+s. 'here was, howe er, one important way in which "a i*>s men *iffere* from the groups of ro--ers. ,hen the ro--ers attac+e* !hilistia, .srael or each other, they trie* to ta+e as many prisoners as possi-le. 'hey coul* ma+e a lot of money when they sol* those prisoners as sla es. 'hey +ept the most -eautiful women for themsel es. 4a-id would not allow his men to beha-e in su h a manner> .f his men caught any of their enemies, they must +ill that person. 'hey coul* not +eep a man as a sla e, or a woman for se@. "a i* ha* a special reason for that rule. He did not /ant *%hish to realise that he /as fighting on behalf of the people in so!thern Israel (1 Samuel 2D610<12).

4a-id+s plan to help the people in southern 1srael

&$ Samuel *5:$97$*'
'here are two reasons why people may not spea+ the whole truth. )ne reason is -ecause they may -e lying. 'he other reason is to +eep a secret. )f course, people often tell lies in or*er to +eep a secret. ,e *o not thin+ that "a i* was lying hereB howe er, he certainly *i* not spea+ the whole truth. 1t was his se ret plan2 while in ;hilistia2 to help the people in southern 1srael> 'hey were suffering greatly -ecause of freIuent attac+s -y large an* fierce groups of ro--ers. "a i* tol* King 0chish of ;ath truthfully where his men were fighting. 'hey were fighting in 9u*ah, an* in the regions that -elonge* to the people calle* 9erahmeelites an* Kenites. 9u*ah was southern .sraelB the 9erahmeelites an* Kenites li e* further into the *esert. 'he Kenites *i* not -elong to .sraelB they came from the family of the -rother of %osesN wife. $owe er, they supporte* .srael, so e en Saul ha* protecte* them (1 Samuel 1E6C). $owe er, "a i* *i* not tell 0chish whom his men were fighting in those regions. .n fact, "a i* ga e his men ery careful instructions so that 0chish coul* not *isco er that fact. = hish imagined that 4a-id was atta king 1srael+s people there> 0chish thought that "a i* was lea*ing a group of ro--ers, li+e the other ro--ers in that region. 'hat thought please* 0chish6 he wante* "a i* to -e loyal to him. 0lso, he wante* "a i* to -e an enemy of the people in .srael. $owe er, really 4a-id was fighting against the robbers in that region> So, -y his actions, "a i* was esta-lishing frien*ly relations with the people in southern .srael. 'hat was "a i*>s secret planB an* he consi*ere* it ery important that 0chish shoul* not +now a-out it.

$ Samuel hapter *6
= hish orders 4a-id to Aoin ;hilistia+s army
&$ Samuel *6:$7*'
!hilistia>s lea*ers ha* *eci*e* to carry out a maGor attac+ against .srael. 'he plan for this -attle was unusual. &sually, their army fought .srael>s army in the hills of southern .srael, or near to !hilistia>s -or*er. )n this occasion, !hilistia>s army woul* ma+e their amp in entral 1srael, an* they woul* fight there. #or such an important -attle, !hilistia>s lea*ers nee*e* the support of e-ery man in ;hilistia who ould fight. So, of course, King 0chish or*ere* "a i* an* his men to Goin !hilistia>s army. 0lthough "a i*>s men came from .srael, they ha* -een li ing in !hilistia for the last 1C months. = hish trusted 4a-id ompletely (1 Samuel 2D612). $e ha* seen how loyal, capa-le an* strong "a i* was. $e *i* not Gust want "a i* to fight in the armyB he wante* "a i* to -e his personal guar*. .t woul* -e a great honour for "a i* to *o such an important Go-.

$&1

$owe er, "a i* ha* a ery serious pro-lem in this situation. 0chish was as+ing "a i* to fight against .srael, an* against King Saul. =lthough 4a-id was ompletely loyal to = hish2 until now 4a-id had always remained loyal to 1srael and Saul also> .n fact, "a i* was still fighting to help .srael>s people, although 0chish *i* not +now it (1 Samuel 2D68<12). "a i* -elie e* that it woul* -e wrong for him to attac+ Saul (1 Samuel 2C6?<11). "a i* *i* not tell these pro-lems to 0chish. .f "a i* ha* *one that, 0chish woul* ha e consi*ere* "a i* his enemy. .nstea* "a i* ga e a ery careful answer. *%hish /o!ld see /hat David /as able to do3 "a i* *i* not say what he was a-le to *o. "a i* was trusting ;o* to help him in this situation. .t seeme* impossi-le for "a i* to remain loyal -oth to Saul an* 0chish. $owe er, ;o* woul* -ring a-out a situation where "a i* coul* still -e loyal to -oth men. "a i* woul* not ha e to fight against Saul, or against .srael>s army.

Saul for es e-eryone who uses wit h raft to lea-e 1srael

&$ Samuel *6:.'
Samuel had died a-out 2 years earlier (1 Samuel 2E61). $is funeral was a great national e ent. !eople from across the country gathere* for it. Such an e ent woul* certainly ha e ha* a powerful effect on the min*s of many people, inclu*ing perhaps e en Saul. 0t some time, Saul had for ed e-eryone who used wit h raft to lea-e 1srael> ,itchcraft is the use of magic, especially in or*er to contact spirits. ;o*>s law strictly for-i*s any such practices (:e iticus 1?631B "euteronomy 186?<1A). ,e *o not +now when, or why, Saul ga e that or*er. 0 possi-le answer is that he *i* it after the *eath of Samuel. 0lthough Saul woul* not o-ey ;o*, he still wante* ;o* to support his rule. So it mattere* ery much to Saul that .srael ha* Samuel as its national prophet (holy man). ,hen Samuel retire*, he promise* to pray for .srael for the rest of his life (1 Samuel 12623). 0t Samuel>s funeral, e eryone in .srael -ecame aware of the importance of .srael>s relationship with ;o*. Now Samuel2 their prophet2 was not still ali-e to pray for themJ and Saul2 their king2 was not obeying (od> 'he people woul* ha e consi*ere* that to -e a ery *angerous situation, especially as their nation was constantly at war. Saul woul* ha e wante* to *o some great act, in or*er to gi e confi*ence to the people an* to impress ;o*. !re iously, he ha* gi en great sacrifices (gifts) to ;o* for that purpose, -ut Samuel ha* tol* him not to *o that (1 Samuel 1E622). So, in Saul+s mind2 it would ha-e seemed a -ery good idea to for e e-eryone who used wit h raft to lea-e 1srael> $owe er, Saul was still not ser ing ;o*B his attitu*es ha* not change*. 'he proof of that is what Saul *i* on the night -efore his *eath. He himself de%ided to !se /it%h%raft then (1 Samuel 286A<20).

;hilistia+s plan for Saul+s last battle

&$ Samuel *6:/70'
3y this time, Saul was pro-a-ly more than 80 years ol*. #or his whole life, he ha* -een fighting -attles against !hilistia>s army. $e pro-a-ly thought that he +new e ery possi-le plan for a -attle -etween .srael an* !hilistia. $owe er, ;hilistia+s plan for his last battle seems unlike any battle that Saul had e-er known> 0ncient .srael ha* three main parts, an* they were all in the hills. 'he southern part was the hills of "!dah. 3attles -etween .srael an* !hilistia usually happene* in the hills of 9u*ah or on the -or*er -etween 9u*ah an* !hilistia. 'he central part of .srael was the hills of Ephraim, which were ne@t to the hills of 9u*ah. 'he northern part was the hills of Galilee.

$&2

3etween ;alilee an* /phraim, there is a great plain, which runs to the coast. 'hat plain is ery important for agriculture. .n Fe elation 1C61C, it is calle* -y the name =rmageddon. 'he east part of the plain is calle* the alley of 9eJreel. !hilistia>s army ha* ma*e their camp for this -attle on the north si*e of that alley. That was a bold position> !hilistia>s ast army ha* marche* for 3 *ays to get there. Saul coul* see that .srael was in great *anger. !hilistia>s army ha* esta-lishe* a ast camp in the mi**le of .srael an* it ha* control o er .srael>s -est agricultural lan*. Saul immediately ordered e-ery man in 1srael who ould fight to Aoin 1srael+s army> 'heir camp was on the south si*e of the alley, opposite !hilistia>s camp. ;il-oa was a hill on that si*e of the alleyB there Saul woul* *ie. Saul coul* only see !hilistia>s camp from a *istance. $owe er, he coul* see that it was a ast camp. $e +new that !hilistia>s lea*ers ha* organise* their attac+ well. $e felt ery afrai*. 'he situation was ery serious.

#ow (od ga-e messages to 1srael+s kings

&$ Samuel *6:3'
Saul ha* chosen not to o-ey ;o*, -ut he still wante* ;o*>s support. $e ha* seen how large an* powerful !hilistia>s army wasB he was ery afrai* of the -attle that woul* happen soon. So Saul -egan to pray. $e wante* to recei e a message from ;o* that woul* gi e him confi*ence for the -attle. #owe-er2 (od ga-e no answer to Saul+s prayer> 'he author of 1 Samuel gi es a list of the metho*s that ;o* use* to spea+ to .srael>s +ings6 (1) 4reams> )f course, not e ery *ream is from ;o*. $owe er, sometimes ;o* uses a special *ream to spea+ to one of his people (9o- 3361A<18B 9oel 2628). ;o* spo+e to Solomon in a *ream in 1 Kings 36A<1E. (2) The 7R2+ and 8H7++2+ (/@o*us 2862?<30). 'hese were pro-a-ly precious stonesB .srael>s chief priest carrie* them in his epho* (a special shirt). Saul ha* often as+e* the chief priest to use these o-Gects in or*er to inIuire of ;o* (for e@ample, 1 Samuel 1A63C<A2). 3y this means, ;o* woul* show the answer to the chief priest. 'hen the chief priest woul* *eclare the message that ;o* ha* tol* him. Some people thin+ that the ABI6 an* THA66I6 were a +in* of lot. .n other wor*s, it seeme* as if the chief priest was ma+ing a *ecision -y chance. $owe er, really, ;o* was gui*ing him (!ro er-s 1C633)B so the chief priest ha* recei e* a message from ;o*. Saul was una-le to use this metho* -ecause *biathar, .srael>s chief priest, ha* escape* with "a i* into !hilistia (1 Samuel 306D<8). (3) ;rophets> 'he prophets were .srael>s holy men. ('here were also a few female prophets, for e@ample $ul*ah in 2 Kings 2261A). #or most of Saul>s life, am!el ha* -een .srael>s principal prophet. $e ha* freIuently gi en messages from ;o* to Saul, an* Saul *epen*e* ery much on him. (ow Samuel was *ea*. Gad ha* -egun to act as a prophetB he ga e a message from ;o* to "a i* in 1 Samuel 226E. !erhaps there were also other prophets in .srael then. $owe er on this occasion, none of the prophets ga e Saul any message from ;o*. 'he result was that Saul -ecame e en more afrai*.

$&3

Saul hooses to use wit h raft

&$ Samuel *6:5'
1 Samuel 1A63C<A2 *escri-es a pre ious occasion when ;o* refuse* to answer Saul>s prayer. )n that occasion, the reason was that one of 1srael+s soldiers had arried out an e-il deed (compare .saiah E?61<2). Saul realise* that fact at once. $e then as+e* ;o* to show him who was responsi-le. )n this later occasion, ;o* ha* again refuse* to answer Saul>s prayer, an* Saul felt *esperate. (ow, Saul *i* not nee* to as+ who was responsi-le for this situation. Saul himself had hosen not to obey (od2 and he was li-ing in a -ery wi ked manner> 0lthough Saul was not willing to o-ey ;o*, he was praying. $e nee*e* ;o*>s help for his ne@t -attle against !hilistia>s army. Saul coul* see that the -attle woul* -e one of the most important -attles in .srael>s history. $e was *esperate for support from ;o*. #or that reason, Saul ma*e an extraordinary and terrible *ecision. $e coul* not, of course, force ;o* to spea+ to him. #owe-er2 Saul belie-ed that he ould for e one of (od+s prophets &1srael+s holy men' to speak to him> .n particular, Saul wante* am!el, who ha* often *eclare* ;o*>s messages to Saul in the past, to spea+ to him. 0s ;o*>s ser ant, Samuel ha* authority to spea+ on -ehalf of ;o*. Samuel ha* -een *ea* for two years, -ut that fact *i* not stop Saul. 3y means of witchcraft (magic), some people claim to ha e power o er spirits an* to contact *ea* people. 'he 3i-le consi*ers witchcraft to -e a ery wic+e* act, witchcraft is against ;o*>s law ("euteronomy 186?<1AB 1 Samuel 1E623). )n the night -efore the -attle, Saul sent his men to find someone who used wit h raft> 'hey foun* such a woman in /n*or. 'o get there, Saul ha* to follow a long an* *angerous route. $e actually ha* to go roun* to the other si*e of his enemies> camp. 'hat fact shows how *esperate he was.

Saul urges a woman to onta t a spirit for her

&$ Samuel *6:67$9'
Saul wante* to fin* someone who woul* help him to contact the spirit of a *ea* person. !eople try to *o that in many false regions, -ut (od hates su h pra ti es ("euteronomy 18610<13). 'hey are completely against ;o*>s law. 0t one time, Saul himself ha* hate* such practices. $e ha* force* e eryone that *i* such things out of .srael. 3y that action, he woul* ha e hope* to gain ;o*>s support for his (Saul>s) plans. $owe er, Saul *i* not want to *o what ;o* consi*ers to -e right. .nstea*, Saul was trying to -e strong an* powerful, an* that nee*e* ;o*>s support. !ro-a-ly ery few people who carrie* out such practices ha* manage* to +eep their acti ities secret. 'he woman in /n*or was ery worrie* a-out the fact that Saul ha* *isco ere* her. She *i* not of course +now that her isitor was Saul. Saul *i* not want anyone to recognise him. #or that reason, he was wearing the clothes of an or*inary man, an* not his royal clothes. 'o get to /n*or, he ha* to go roun* the -ac+ of his enemies> camp. $e went -y nightB he too+ Gust two men with him to act as his guar*s. 0t first, the woman refuse* to help him. It /as too dangero!s to %onta%t spirits no/, she sai*. She ha* manage* to stay in .sraelB she *i* not want to ris+ her life. She -elie e* that the +ing might or*er her *eath. So, she insiste* that she woul* not help her isitor. 'hat force* Saul to ma+e a serious promise to her. #e promised2 in front of (od2 that nobody would punish her> .t seems e@traor*inary that Saul actually use* ;o*>s name in or*er to carry out such a wic+e* act. $e himself *eclare* that God lives al/ays. 'hen he carrie* out an a%t that God hates3 .t was ery wrong for Saul to *o such things.

$&$

=n e-il spirit takes ontrol of the woman

&$ Samuel *6:$$7$*'
3efore Saul>s last -attle against !hilistia>s army, he wante* to recei e Samuel>s a* ice. $owe er, Samuel was alrea*y *ea*. So, Saul foun* a woman who use* witchcraft (magic). $e -elie e* that she coul* force Samuel>s spirit to spea+ to him. Saul went to her in secretB she *i* not recognise him. Saul felt terror -efore the -attleB for that reason he *i* this, although it is completely against ;o*>s law ("euteronomy 18610<13). $e thought that the e@perience woul* -ring him comfort an* confi*ence for the fight. $e *i* not realise how terrible this e@perience woul* -e. / en for the people who carrie* out such acti ities often, their e@periences coul* -e awful (see 1 Kings 1862D< 2?). 'o carry out her magic, the woman first had to put herself under the ontrol of an e-il spirit> / il spirits *o not usually *eal +in*ly with the people whom they control (for e@ample, %ar+ E61<13). 'hey are completely e il, so acts of cruelty are part of their nature. 0t the start, the woman woul* ha e spo+en her incantation (magic wor*s) ery Iuietly. She woul* repeat the same wor*s many times (see %atthew C6D), until she lost control o er her own thoughts. 'hen the e-il spirit took ontrol of her, an* strange things woul* start to happen. She woul* act an* mo e in a strange, frightening manner. 'his was when the woman began to s ream at Saul> 'he e il spirit that controlle* her ha* cause* another spirit to appear in front of her. 0t that moment, she +new -y the power of her e il spirit that her se ret -isitor was really Saul. She was ery afrai*B -ut pro-a-ly, the e il spirit cause* her to scream. 'he 3i-le often recor*s that e il spirits cause* people to scream (%ar+ E6DB :u+e A633B :u+e ?63?).

= strange spirit appears

&$ Samuel *6:$.7$/'
Saul ha* as+e* the woman to -ring -ac+ the spirit of Samuel, who was *ea*. 'he woman ha* often use* witchcraft (magic) for such purposes -efore. $owe er, on this occasion, her e@perience seeme* to -e e@tremely -a*. Saul e en ha* to urge her to -e calm an* not to -e afrai*. )therwise, he might not ha e -een a-le to as+ for the a* ice that he wante* the spirit to gi e him. Saul himself coul* see nothing. $e as+e* the woman what she coul* see. She first replie* that she coul* see something li+e a great and powerful god> 'he wor* for =go*> can mean ;o*, a spirit, or a ery important ruler, as in !salm 826C<D. So it was not clear to Saul what the woman saw. Saul as+e* her to *escri-e this =go*>. 'he woman replie* that he was an old man in a long oat> So, the spirit ha* ta+en a human form. 'hen Saul -elie e* that it was am!el3 $owe er, we may as+ whether that spirit really was Samuel. 1t is in the nature of an e-il spirit to lie (9ohn 86AAB 2 'hessalonians 26?<12) and to imitate (:u+e 2168B 2 'hessalonians 26A). )f course, the passage *oes call the spirit . am!el1. $owe er the author *escri-es the inci*ent as Saul an* the woman saw it. 'hey -elie e* the spirit to -e Samuel, so the author calls the spirit . am!el1. %any people -elie e that witchcraft can -ring -ac+ the spirits of *ea* people. The Bible does not agree> .t says that life comes from ;o* alone (9ohn 16AB 9ohn 1162E<2C). ,hen people *ie, (od separates them from e-erything in this world (/cclesiastes ?6E<C). 'hen ;o* is their Gu*ge. So it is wrong an* e il for anyone in this worl* to try to contact people who are *ea* ("euteronomy 186?<1A).

$&%

The spirit says and does wrong things

&$ Samuel *6:$0'
3y means of witchcraft (magic), the woman cause* a spirit to appear in front of Saul. 'hat is, the woman coul* see the spirit. Saul *i* not see itB an* he pro-a-ly coul* not hear it. 'he woman woul* repeat the spirit>s wor*s. 'he 3i-le *oes not e@plain whether this really was Samuel>s spirit. 0n e il spirit coul* -e imitating Samuel. !e do not like this spirit+s attitudes> 'he spirit complaine* that Saul ha* *istur-e* him. $owe er, Samuel>s spirit was in hea en (:u+e 1C61?<31). (o-o*y coul* ta+e him from there unless ;o* sent him. .f ;o* ha* sent Samuel to *eclare ;o*>s message to Saul, that woul* -e a great honour for Samuel. 'hen we may notice that the spirit came up out of the ground (1 Samuel 28613). Samuel>s -o*y was in the groun* (1 Samuel 2E61), -ut not his spirit. 'he 3i-le always *escri-es hea en as a-o e us, -ut hell as -elow us. 'he spirit also sai* that dead people were <with him+ (1 Samuel 2861?). )f course, their -o*ies lie, li+e the -o*y of Samuel, in the gra e. $owe er, ;o* is the Gu*ge of all people (/cclesiastes 361D). $e separates his people from wic+e* peopleB that is his wor+ as their Gu*ge. 0t the en* of /liGah>s life, ;o* too+ him into hea en an* he *i* not *ie (2 Kings 2611). 'hat shows us what ;o*>s loyal people in .srael un*erstoo* a-out *eath. They knew that (od took the spirits of his ser-ants to hea-en after their deaths> )f course, we *o not li+e Saul>s attitu*es either. $e *oes not confess that he has -eha e* wic+e*ly. $e complains that ;o* *oes not answer his prayer. $e *ares to -lame ;o* for the situation. Saul wants Samuel to persua*e ;o* that he (;o*) shoul* change his attitu*e towar*s Saul.

The spirit de lares that Saul+s fears were right

&$ Samuel *6:$37$8'
.f Samuel ha* gi en such a message *uring his life, we woul* consi*er it a message from ;o*. #owe-er in these strange ir umstan es2 it seems impossible that the message ould be from (od> Saul recei e* this message -y means of a woman whom an e il spirit controlle*. Such spirits may sometimes spea+ the truth (%ar+ 162AB %ar+ 3611B 0cts 1C61D), -ut their message is ne er goo* (%ar+ 162EB %ar+ 3612B 0cts 1C618). They try to onfuse people so that those people will not turn to (od> 'he fa%ts that appear in this message were in fact correct. 'he history in it is well<+nown to e eryone who has stu*ie* the 3oo+ of 1 Samuel. ;o* turne* from Saul -ecause Saul first turne* from ;o* (1 Samuel 1E62C). 0s Saul ha* torn Samuel>s coat, so ;o* woul* ta+e away Saul>s rule -y force (1 Samuel 1E62D<28). Saul alrea*y +new that "a i* woul* -e .srael>s ne@t +ing (1 Samuel 2361D). 'hese things woul* happen -ecause Saul *i* not o-ey ;o* *uring the war against 0male+ (1 Samuel chapter 1E). .t was also clear to Saul what woul* happen *uring the -attle on the ne@t *ay. "uring Saul>s rule, he ha* constantly le* his army in -attles against !hilistia. $e +new that !hilistia>s lea*ers ha* ma*e their plans with great s+ill on this occasion. $e coul* see the siJes of the two armies. $e also +new that ;o* woul* not support him. #or all those reasons, terror ha* fille* Saul>s min* (1 Samuel 286E). This message insisted that all Saul+s fears were right> .srael woul* suffer a great *efeatB Saul an* his sons woul* *ie. Saul ha* hope* to gain confi*ence from a meeting with Samuel. .n fact, this strange e@perience ha* the opposite effect. (ow Saul was more afrai* than e er.

$&&

Saul+s last meal

&$ Samuel *6:*97*0'
Saul ha* +nelt in a low position with his face on the groun* (1 Samuel 2861A). $e *i* that in or*er to gi e honour to Samuel. !ro-a-ly Saul *i* not show such great honour to Samuel *uring his life. $owe er, Saul felt that it was necessary to gi e the greatest honour to a spirit from another worl*. ,hen Saul hear* the spirit>s message, he felt a su**en shoc+. 0ll his strength left his -o*y. $e fell flat on the groun* as if he was *ea*. $owe er, although Saul was e,tremely weak2 he was not dead> 0s soon as the woman regaine* control of her min* from the e il spirit, she went to help him. 3ecause of the state of terror that Saul felt, he ha* -een refusing foo*. 'hat left him una-le to *eal with the strong shoc+ that he recei e* from the spirit>s wor*s. 0t first, the woman was una-le to persua*e Saul to accept anything. She calle* the two men that ha* come with him to help her. 'ogether they all urge* Saul to eat. .t seems that Saul wante* to *ieB howe-er2 they ould not let him die yet> .srael>s young sol*iers nee*e* to see their +ing at the start of the -attle on the ne@t *ay. )therwise, they woul* lose all courage. .n the en*, Saul agree* to eat an*, e en -efore the meal, he -egan to reco er. .n the meantime, the woman Iuic+ly prepare* the +in* of meal that was fit for a +ing. She +ille* her -est animal, an* she coo+e* it at once. She ser e* flat -rea*, -ecause there was no time for the -rea* to rise. .t is interesting to compare this meal with the meal that Samuel prepare* for Saul in 1 Samuel ?622<2A. 'hat meal was Saul>s last meal -efore Samuel appointe* him +ing. 'his meal was Saul>s last meal -efore his *eath.

$ Samuel hapter *8
4a-id+s men arri-e at the amp of ;hilistia+s army
&$ Samuel *8:$7.'
,hile Saul was worrying a-out !hilistia>s ast army, "a i* an* his men were Goining it. / ery man in !hilistia who coul* fight ha* to Goin its army. "a i* ha* -een li ing in !hilistia since Saul>s actions force* him to lea e .srael, 1E months earlier. !hilistia consiste* of E principal towns6 0sh*o*, ;aJa, 0sh+elon, ;ath an* /+ron. /ach town ha* its own +ing, who ha* a-solute authority o er that town an* the country areas roun* it. ,hen the nation went to war, each +ing -rought the men from his region to Goin in the -attle. "a i* an* his men li e* in the region that King = hish of (ath rule*. 0chish ha* seen that "a i* was a s+ille*, loyal an* strong sol*ier. .n fact, 0chish truste* "a i* so much that he wante* "a i* to -e his personal guar* (1 Samuel 2D612B 1 Samuel 2862). 0lthough 0chish ha* a-solute rule o er his region, his *ecisions a-out !hilistia>s army nee*e* the support of its other rulers. .t surprise* !hilistia>s rulers ery much to see men from .srael among the sol*iers that 0chish -rought. = hish told the rulers that they ould trust 4a-id> "a i* was an army comman*er from .srael who ha* -ecome an enemy of Saul. ,hen "a i* escape* from Saul, he came to ;ath. 0chish ha* watche* "a i* carefully an*, for more than a year, "a i* ha* -een loyal to 0chish. 0chish -elie e* that "a i* ha* now ma*e the people in .srael his enemies (1 Samuel 2D612). 0chish>s opinion a-out "a i* was not completely correct. "a i* ha* -een loyal to 0chish, but 4a-id was not in fa t opposing the inhabitants of 1srael (1 Samuel 2D68<12). "a i* continue* to support an* to protect .srael>s people e en while he was li ing in !hilistia. 0lso, although Saul ha* often trie* to +ill "a i*, "a i* refuse* to attac+ Saul. "a i* still consi*ere* Saul to -e the +ing whom ;o* ha* appointe* to rule .srael.

$&'

;hilistia+s rulers tell = hish to send 4a-id home

&$ Samuel *8:/70'
'he rulers of !hilistia tol* 0chish why they woul* not allow "a i* to Goin their army. 'hey agree* with many of the things that 0chish ha* sai* a-out "a i*. 'hey -elie e* that "a i* ha* ser e* 0chish loyally an* well. 1t seemed lear to them that 4a-id and Saul were now enemies> $owe er, ;hilistia+s rulers still onsidered it too dangerous to ha-e 4a-id in their army> / en in !hilistia, "a i*>s name was well<+nown. 'hey +new him from the pop!lar song that the women in .srael sang in 1 Samuel 186D. 'hat song ha* sprea* across the whole region. .t praise* "a i* as a great army comman*er. .n 1 Samuel 21611, that song ha* confuse* 0chish>s ser ants so much that they -elie e* "a i* to -e .srael>s +ing. .f "a i* ha* -een such a great military lea*er in .srael, perhaps he wante* to ser e Saul again. 4learly, there ha* -een a terri-le argument -etween "a i* an* Saul. .f "a i* Goine* !hilistia>s army, he might use his position insi*e its camp for his own a* antage. "uring the -attle, he might attac+ !hilistia>s sol*iers an* not their enemies. Such actions woul* ma+e Saul please* with "a i* again. 'hat woul* en* their argument an* Saul woul* re<appoint "a i* to lea* .srael>s army again. Su h thoughts worried ;hilistia+s rulers greatly> ,e may as+ whether !hilistia>s rulers were right. .t is clear that "a i* woul* not attac+ Saul (1 Samuel 2C6?<11). "a i* ha* also -een fighting to support .srael>s people, an* !hilistia>s rulers *i* not +now that (1 Samuel 2D68<12). $owe er, "a i* was li ing peacefully with his family in !hilistia (1 Samuel 2D63), an* he ser e* 0chish well. ,hen !hilistia>s rulers sent "a i* away, "a i* left their camp peacefully. $e o-eye* 0chish, an* he *i* not try to fight against !hilistia>s men (1 Samuel 2?610<11). "a i* -eha e* li+e this -ecause he respecte* ;o*. $e *i* not want to gain power -y means of cle er schemes. "a i* wante* ;o* to -ring a-out ;o*>s plan for "a i*>s life. So 4a-id tried to deal with e-eryone in a proper2 loyal and honourable manner>

= hish+s opinion of 4a-id

&$ Samuel *8:378'
King 0chish of ;ath ha* or*ere* "a i* an* his men to Goin !hilistia>s army. ,hen they ha* marche* for three *ays, they reache* the army>s camp. $owe er, the rulers of !hilistia then saw them, an* they woul* not allow them to Goin the army. So "a i* an* his men ha* gone that long march for no purpose whate er. "a i* proteste* to 0chish. 0chish insiste* that he consi*ere* "a i* loyal an* honoura-le. 0chish ha* wante* "a i* to Goin the armyB -ut he ha* -een una-le to persua*e the other rulers to change their min*s. 'hey woul* not appro e of "a i*. .t seems that 4a-id had made a good impression on = hish> 0chish ha* seen that "a i* was a holy man. 0chish e en referre* to the :)F" (the real ;o*B the ;o* of .srael) as he spo+e to "a i*. 0chish consi*ere* "a i* as perfect as an angel (ser ant of ;o*). 'hese were impressi e wor*s from a foreign +ing who pro-a-ly ser e* false go*s. 0s a holy man, "a i* was ery careful only to spea+ the truth. $e *i* not tell 0chish that he wante* to fight against Saul or against .sraelB that woul* -e untrue. .nstea*, "a i* sai* that he would fight against = hish+s enemies> 'hat was true. .n fact, as soon as "a i* returne* home, he ha* to *o that. $e le* his men in an attac+ against a large group of ro--ers who ha* attac+e* !hilistia (1 Samuel chapter 30). (od did not want 4a-id to fight against Saul or against 1srael> 'hat was clear -oth from "a i*>s -eliefs (1 Samuel 2C6?<11) an* from the fact that !hilistia>s rulers woul* not allow him to *o it. $owe er, "a i* woul* not say that 0chish an* !hilistia>s army shoul* not carry out their attac+. !erhaps ;o* was permitting them to *o that in or*er to punish Saul for his e il *ee*s (1 Samuel 2C610).

$&8

4a-id and his men return to Kiklag

&$ Samuel *8:$97$$'
.n 2 4hronicles 2E6C<13, King 0maJiah of 9u*ah pai* the army of .srael (that is, northern .srael) to fight for him. $owe er, a prophet (holy man) then tol* 0maJiah that he must not allow those men to fight for him. .f he *i*, ;o* woul* not support him in the -attle. So 0maJiah sent them home. 'he reaction of those men shows us how e il men -eha e in such circumstances. 'hey -ecame ery angry. 0lthough 9u*ah>s +ing ha* alrea*y pai* them, they still attac+e* se eral towns in 9u*ah. 'hey ro--e* those towns an* they +ille* 3000 people. ;hilistia+s rulers had disappointed 4a-id and his men in a similar manner> 'hey tol* them to return home imme*iately -efore !hilistia>s army left its camp for the -attle. $owe er, "a i* was a holy man, an* his men o-eye* him loyally. "a i* ha* proteste* against that *ecision, an* perhaps he felt angry. $e coul* ha e cause* a lot of trou-le for !hilistia. / ery man who coul* fight ha* Goine* !hilistia>s army for its -attle against .srael. So, no-o*y remaine* in !hilistia to *efen* the country from attac+. 0lrea*y, ro--ers ha* attac+e* !hilistia while the men were away (1 Samuel 3061C). "a i* too coul* ha e attac+e* the country. 4a-id2 howe-er2 was not a robber and he beha-ed in an honourable manner> $e simply or*ere* his men to return home peacefully. 'hey went straight to Mi+lag in !hilistia, where their wi es an* families li e*. 'hey inten*e* simply to carry on their normal acti ities there while they waite* for !hilistia>s other men to return from the -attle. $owe er, they ha* a great shoc+ when they reache* Mi+lag. Fo--ers ha* attac+e* it an* they ha* *estroye* the town.

$ Samuel hapter .9
The =malekites atta k Kiklag
&$ Samuel .9:$'
!hilistia>s army was carrying out a ery important -attle against .srael. 'he lea*ers of !hilistia ha* or*ere* e ery man from !hilistia who coul* fight to go into the centre of .srael. 'hey ha* to march for three *ays to get to their camp there. 'heir plan to fight a great -attle in the centre of .srael was cle er. .t seeme* li+ely that they woul* *efeat .srael. $owe er, the plan ha* serious ris+s. They had left their ountry without anyone to defend it> )n the south si*e of -oth !hilistia an* .srael, there was a *esert. )ne of the groups of people that li e* in that *esert was calle* the 0male+ites. The =malekites were a -ery serious problem for e-eryone in that region> #or a long time, they ha* acte* as ro--ers whene er they saw an opportunity. ;o* sent Saul to attac+ them in 1 Samuel chapter 1E, -ut they continue* to -e a pro-lem. "a i* too ha* fought against them in or*er to help the people in southern .srael (1 Samuel 2D68). Kiklag was a town in !hilistia, near the -or*er with .srael. ,hen "a i* *eci*e* to li e in !hilistia, King 0chish offere* the town to "a i* an* his men. 0t this time, "a i* was the lea*er of a group of C00 men. 'hey all -rought their wi es an* chil*ren to Mi+lag an* they ma*e their homes there. 0chish ha* or*ere* "a i* an* his men to Goin !hilistia>s army in central .srael. ,hen they arri e*, !hilistia>s lea*ers woul* not allow them to Goin its army. So "a i*>s men all marche* -ac+ again. $owe er, when they arri e* -ac+, Mi+lag was nothing more than a heap of -urning ru--ish. !hen there was nobody to defend the town2 the =malekites had ruelly and fier ely atta ked it>

$&(

The =malekites take away the wi-es and hildren of 4a-id+s men
&$ Samuel .9:*'
'he 0male+ites were an especially cruel group of ro--ersB they *i* not hesitate to +ill people (1 Samuel 1E633). ,hen they allowe* someone to li e, they were not showing +in*ness. .nstea*, they inten*e* to sell that person as a sla e. 'he group of 0male+ites who *estroye* Mi+lag ha* alrea*y attac+e* se-eral other towns2 -oth in .srael (1 Samuel 3061A) an* in !hilistia (1 Samuel 3061C). .n those towns, they pro-a-ly +ille* many people. (o-o*y woul* want to -uy a sla e who was wea+, ol* or ill. So, the 0male+ites ha* no reason to ta+e such people as sla es. 'hey woul* simply +ill them as they ro--e* the town. 1n Kiklag2 howe-er2 the =malekites found something e,traordinary> 'he town was full of -eautiful women. 'heir chil*ren were strong an* healthy, an* many of the women *i* not e en ha e chil*ren yet. Such women woul* ha e a high priceB men woul* want to -uy them to wor+ as mai*s, to -ecome their wi es, or for se@. 'he e@planation is that these were the wi-es of many of 1srael+s best young soldiers> 'hese sol*iers supporte* "a i*, an* they ha* left .srael with him. King 0chish, from ;ath in !hilistia, ha* allowe* them to li e together in Mi+lag. 'he 0male+ites *i* not see any young men in Mi+lag -ecause they ha* all gone to fight in the war. 0chish ha* or*ere* "a i* to ta+e them to central .srael, so that they coul* Goin !hilistia>s army. 3ecause the town then ha* no-o*y to guar* it, it was easy for the 0male+ites to ta+e away the women. 'hen they starte* the fire which *estroye* the town. !erhaps they thought that the young women woul* not want to return there after the fire. 'hey ha* lost their homes, so they ha* no reason to return to that place.

4a-id finds strength in (od

&$ Samuel .9:.73'
"a i*>s group of C00 men ha* recently ha* a ery -a* e@perience. 'hey ha* marche* for 3 *ays to Goin !hilistia>s army. $owe er, when they arri e* at the camp, !hilistia>s lea*ers woul* not accept them into the army. So, they then ha* to march -ac+ home. 'hen, when they arri e* -ac+, they ha* a terri-le shoc+. Dobbers had atta ked their town2 and they had burnt it down> (othing remaine*. 'heir wi es an* chil*ren were all missing. 'he men pro-a-ly felt -itter an* angry when !hilistia>s lea*ers sent them home. (ow, howe er, they felt desperately sad> 'hey wept -ecause of the loss of their wi es an* chil*ren, whom they lo e*. 'hey wept until wea+ness o ercame them. 0fter some time, the men be ame angry with 4a-id2 their leader> 3ecause "a i* ha* ta+en them on such a long march, they ha* -een una-le to *efen* their own families. 'hese men ha* -een loyal to "a i* through all his trou-les. (ow, howe er, they no longer wante* to ser e him. 'hey *iscusse* how they might +ill him. "a i* un*erstoo* their feelings, -ecause he too was suffering the same trou-les. $e felt *eeply sa* that his own wi es, 0hinoam an* 0-igail (1 Samuel chapter 2E) were missing. $e lo e* them ery muchB he woul* ha e gi en his life to *efen* them. "a i*, li+e his men, felt tire* an* wea+. 'heir -itter feelings upset him greatly. $is own strength ha* gone completely. $owe er, in this terrible situation2 4a-id found strength in (od> ,e may remem-er how, on a pre ious occasion, 9onathan helpe* "a i* to fin* strength in ;o* (1 Samuel 2361C). (ow "a i* ha* no-o*y -ut ;o* to help him. Yet ;o* pro i*e* the strength that "a i* nee*e* (see !salm 1861).

$'0

(od tells 4a-id to atta k the robbers

&$ Samuel .9:576'
"a i* ha* felt tire* an* wea+, an* he was in a *esperate situation. / en the C00 men who ha* remaine* loyal to him through all his trou-les wante* to +ill him. 'hen "a i* foun* strength in ;o* (1 Samuel 306C). )f course, "a i*>s trou-les ha* not yet *isappeare*. $is situation was still ery *ifficult. $owe er, "a i* ha* foun* the strength to *eal with his pro-lems. 'hat strength ha* not come from "a i* himselfB it came from ;o*. (ow "a i* woul* trust ;o*, an* ;o* woul* show him how to *eal with his trou-les. )r perhaps we shoul* say that (od would deal with 4a-id+s troublesJ 4a-id only had to obey (od> So "a i*>s ne@t action was to as+ ;o* what he shoul* *o. .srael>s chief priest was 0-iathar who, li+e "a i*, ha* escape* from Saul (1 Samuel 22620<23). 0-iathar too+ with him the o-Gects that the chief priest use* to inIuire of ;o* (1 Samuel 236C). 0-iathar ha* remaine* with "a i*, e en when "a i* went into !hilistia. ,hen "a i* inIuire* of ;o* on this occasion, (od+s answer was -ery lear> "a i* shoul* lea* his men against the ro--ers who ha* attac+e* his town, Mi+lag. ;o* woul* gi e success to "a i*>s men. 'hey woul* -e a-le to rescue the people whom the ro--ers ha* ta+en from Mi+lag. That message from (od ga-e hope and onfiden e to 4a-id+s men> "a i* truste* ;o*B the result was that they too were rea*y to trust ;o*. (one of them wante* to oppose "a i* now. .nstea*, they all accepte* him as their lea*er again. "a i* tol* them to go south, to the stream calle* 3esor. 'hat stream was a-out 10 miles (1E +ilometres) south of Mi+lag.

*99 of 4a-id+s men stop at Besor

&$ Samuel .9:87$9'
"a i* an* his men were trying to rescue their wi es an* chil*ren from the ro--ers who ha* ta+en them from Mi+lag. #irst "a i* went south2 into the region that the robbers ontrolled> Since ancient times, those groups of ro--ers ha* li e* in the *esert on the south si*e of !hilistia an* 9u*ah. 'he -or*er was at or near a stream calle* 3esor. 3ecause that region is so *ry, the streams there *o not flow for the entire year. "uring Summer an* 0utumn, they are completely *ry. .n the place of the stream, there is Gust a narrow alley with steep si*es. $owe er in ,inter an* early Spring, it is completely *ifferent. Fain has fallen on the hills in 9u*ah, an* the stream -ecomes a fast, powerful ri er. 0t such times, it is ery *ifficult to cross. %any of "a i*>s men were alrea*y tire* when they reache* Mi+lag. 'hey ha* -een on two long marches that wee+. 'hen they all ha* the terri-le shoc+ to *isco er what ha* happene* at Mi+lag. =t the stream2 *99 men de ided that they were too weak to ontinue> !ro-a-ly it was not Gust the stream that stoppe* them. 'heir wi es an* chil*ren ha* alrea*y crosse* that stream. $owe er, on the other si*e of the stream they woul* -e li ing in the *esert, perhaps for se eral wee+s. :ife woul* -e har*, an* then they woul* ha e to fight against the ro--ers. 'hey nee*e* to rest. Saul urge* his men always to use e ery effort, e en when they felt ery wea+ (1 Samuel 1A62A< 28). 4a-id had a different attitudeJ he lo-ed the men whom he led> So he allowe* those 200 men to esta-lish a camp -y the stream. 'here they loo+e* after whate er possessions the other men still ha*. !ro-a-ly they also supplie* foo* to "a i* an* his men while they were in the *esert.

4a-id+s men res ue a dying sla-e

&$ Samuel .9:$$7$*'
"a i* an* his men were searching in the *esert for the ro--ers who ha* attac+e* Mi+lag. "a i* pro-a-ly organise* his men into small groups for that purposeB they ha* a ast area to search.

$'1

"a i*>s men *i* not fin* the ro--ers> camp. #owe-er2 they did find a man who was lying un ons ious in the desert> .t astonishes us to see how much "a i*>s men care* a-out this man. 'hey were *esperate to sa e their own wi es an* chil*ren, whom the ro--ers ha* ta+en away. $owe er, when they saw this man, they stoppe*. 4arefully an* gently they loo+e* after him, an* slowly he starte* to reco er. 'he man was not an important man. $e was only a sla-e from Egypt> $e woul* pro-a-ly -e na+e*B sla es wore few clothes. "a i*>s men ga e him their own /ater, an* water is precious in a *esert. 'hey also ga e him dried fr!it, which was a con enient foo* for the men to -ring into the *esert. "rie* fruit contains natural sugars, which gi e energy. 'he men *i* all these things as an a t of kindness to a stranger> 'hey ha* no reason to e@pect that the man woul* -e a-le to help them. 'hat *i* not -ecome clear until the man starte* to reco er. 0s the man -ecame stronger, he -egan to tal+. $e pro-a-ly *i* not spea+ the same language as "a i*>s men, -ut they woul* recognise a few of his wor*s. .n particular, he knew something about their town2 Kiklag> Su**enly, it -ecame clear that the man ha* e@tremely important information. 'hey too+ him to "a i*, who then as+e* him a series of Iuestions (1 Samuel 30613<1E).

4a-id asks the sla-e about the robbers

&$ Samuel .9:$.7$0'
"a i* an* his men were loo+ing for the ro--ers who ha* ta+en their wi es an* chil*ren away. Some of the men foun* a sla e from /gypt, an* they too+ him to "a i*. ,e woul* not e@pect that "a i* an* the sla e spo+e the same language. !erhaps "a i* ha* someone to translateB perhaps they e@presse* themsel es -y means of actions. 'he account that the sla e ga e was ery sa*. #e had a ruel master2 who was one of the robbers> $e was with his master when the ro--ers attac+e* a series of towns across the region. $e helpe* to ro- those towns -ut, as a sla e, he gaine* no -enefit. 'he ro--ers ha* attac+e* towns in -oth .srael an* !hilistia. 'he people calle* Kerethites -elonge* to !hilistiaB they later -ecame loyal to "a i* (2 Samuel 1E618). 9u*ah was in the south of .sraelB 4ale->s family owne* lan* there at $e-ron (9oshua 1A613<1E). Kiklag was the town in !hilistia where "a i*>s men were li ing with their families. 'he sla e ha* assiste* his master in all these attac+s. $owe er, his master *i* not rewar* him or e en care a-out him. ,hen the sla e -ecame ill, his master left him to die> "a i* as+e* the sla e whether he coul* lea* him to the ro--ers> camp. .t woul* -e a ery large campB there were many hun*re*s of ro--ers, in a**ition to all their prisoners. The sla-e knew where to find itJ that was the information that "a i* nee*e*. $owe er, the sla e was ery afrai*. $e ha* ser e* a ery cruel masterB he *i* not e@pect to recei e any +in*ness from "a i*. So the sla e *i* not as+ for any rewar* when he too+ "a i* there. #e Aust asked 4a-id not to kill him2 and not to hand him o-er to his former master> $e ne er wante* to ser e such a cruel master again. $e pro-a-ly thought that it was -etter to *ie than to ser e such a wic+e* man.

$'2

4a-id+s battle against the robbers

&$ Samuel .9:$37$8'
'he siJe of the ro--ers> ast camp pro-a-ly astonishe* "a i*. 0s only A00 ro--ers escape*, there must ha e originally -een se-eral thousand robbers there. 'hey ha* all gathere* together in or*er to attac+ se eral towns in southern .srael an* !hilistia. 3ecause the armies of those two nations were fighting each other, there was no-o*y to *efen* the towns. 'he result was that the ro--ers were ery successful. "a i* an* his C00 men ha* often attac+e* groups of ro--ers in that *esert on pre ious occasions (1 Samuel 2D68<?). !ro-a-ly those were much smaller groups. )n this occasion, only A00 of "a i*>s men felt strong enough to fight (1 Samuel 306?<10). 'he ro--ers were not e@pecting that anyone might attac+ them. They were ha-ing a party be ause of their great su ess> 'hey ha* eaten plenty of meat an* they were *rin+ing plenty of wine. 'hey were singing an* they were *ancing. 'hen "a i* attac+e*. 'he ro--ers fought well. .t too+ "a i* the whole night an* the ne@t *ay to *efeat them. !erhaps it too+ so long -ecause there were so many ro--ers. 'hey were *esperate to +eep the wealth that they ha* ta+en from .srael an* from !hilistia. $owe er, "a i*>s men were *esperate too. 'hey were fighting in or*er to rescue their wi es an* chil*ren. 'he result of that -attle was a omplete su ess for 4a-id2 e@cept that A00 of the ro--ers escape*. "a i* rescue* all the people whom the ro--ers ha* ta+en to sell as sla es. "a i* also foun* all the animals an* the other alua-le things that the ro--ers ha* stolen. 3y the ancient rules of war, those things now -elonge* to "a i* an* to the men who fought for him.

#ow 4a-id began to rule as king

&$ Samuel .9:*9'
This was the day when 4a-id began to rule as king> )n this *ay, his men le* him in a great procession li+e a +ing. 0lso on this *ay, "a i* ma*e his first law (1 Samuel 3062E). 'he -attle against the ro--ers ha* ma*e 4a-id as wealthy as a king> 3y an ancient rule of war, the winner of a -attle too+ e erything from the enemy that he ha* *efeate*. 'hat ast group of ro--ers ha* ta+en many animals an* other alua-le things from .srael an* !hilistia. ,hen "a i* *efeate* them, those things were his priJe. :ong -efore, ;o* chose "a i* to -e .srael>s ne@t +ing (1 Samuel 1C61). Samuel carrie* out the special ceremony, calle* the anointing, in or*er to appoint "a i* +ing (1 Samuel 1C613). $owe er, "a i* always refuse* to fight against King Saul, who ha* also recei e* an anointing (1 Samuel 1061B 1 Samuel 2A6CB 1 Samuel 2C6?<10). "a i* remaine* loyal to Saul while Saul was still ali e. (ow Saul had died (1 Samuel chapter 31), although "a i* *i* not +now yet (2 Samuel chapter 1). Saul>s last -attle was pro-a-ly on the *ay when "a i*>s men left !hilistia>s camp (1 Samuel 2?611B 1 Samuel 2861?). "a i* *i* not choose the *ay when he -egan to rule. (o part of .srael ha* yet chosen him to rule o er them (see 2 Samuel 261<A). 1t was 4a-id+s men who hose to organise that first pro ession> "a i* pro-a-ly permitte* it -ecause his men nee*e* to e@press their happiness at the rescue of their wi es an* chil*ren. !erhaps he *i* not e en consi*er it a royal procession. $owe er, the de ision to make a law was clearly the -eha iour of a +ing. 0gain, "a i* *i* not choose to ma+e that law to show royal authority. 'he law was necessary in or*er to *eal with some gree*y people among his men. So, "a i* use* his authority as their lea*er an* he ma*e a rule a-out the matter.

$'3

(reedy and selfish attitudes among 4a-id+s men

&$ Samuel .9:*$7**'
"a i*>s *esire was to esta-lish a right an* goo* go ernment in .srael. $owe er, e en -efore he -egan to rule, the gree*y attitu*es of some of his men coul* ha e pre ente* it. 'he author of 1 Samuel *oes not hesitate to accuse those men. $e calls them e-il men who only wanted to ause trouble> 'hese men were among the C00 men who ha* remaine* loyal to "a i* through all his trou-les. 'hey ha* fought -ra ely with him an* for him. 'hey shoul* ha e -een heroes, not men who cause* trou-le for "a i*. Something ha* happene* that change* their relationship with "a i*. &ntil now, all "a i*>s men ha* -een poor. 'hey Goine* "a i* -ecause they ha* *e-ts or other trou-les (1 Samuel 2262). 'hey gaine* some possessions *uring their time in !hilistia (1 Samuel 2D6?), -ut they were still not wealthy. 'hen the -attle against the ro--ers from 0male+ change* their situation. 'hey coul* all see that they had taken a -ast amount of wealth> So 4a-id+s men began to argue about who deser-ed that wealth> 200 of his men ha* -een too tire* to fight in that -attle. Some of the other men argue* that those 200 men *eser e* nothing. 'hey woul* -e e en richer if those 200 men remaine* poor. 'hey offere* them nothing e@cept the return of their own wi es an* chil*ren. 'hey ha* su**enly -ecome so gree*y that e en that arrangement pro-a-ly seeme* genero!s to them. .f those men ha* achie e* their *esire, it woul* ha e ruine* "a i*>s hopes of a goo* go ernment in .srael. 'hey were trying to esta-lish a situation where a few ri h and greedy people had all the power> 'here are many countries li+e that, an* un*er Saul>s rule, .srael was li+e that too. $owe er, "a i* ha* other plans for .srael. $e wante* to esta-lish .srael as the country that ;o* rule*. So he woul* not allow the people to *eal with each other in a cruel an* gree*y manner.

!hy 4a-id urged his men to be generous

&$ Samuel .9:*.'
,hen some of "a i*>s men -egan to spea+ in a gree*y an* selfish manner, "a i* *ealt with the situation at once. 'hey were trying to get for themsel es a greater share of the wealth that they ha* ta+en in -attle. $owe er, "a i* recognise* Iuic+ly the pro-lems that their lo e of money coul* cause (see 1 'imothy C610). "a i* urge* his men to remem-er who ha* gi en that wealth to them. 'hey must not prou*ly say that they ha* gaine* that wealth -y their o/n power or strength ("euteronomy 861D). 1t is (od who gi-es a person the power to get wealth ("euteronomy 8618). So, his people must -e grateful to him, an* they shoul* use their possessions in a generous manner. "a i* remin*e* his men how mu h (od had done for them> 3efore the -attle, they were all wea+, tire* an* worrie*. ,hen sol*iers fight in such circumstances, success is unli+ely. 'herefore, their success was clearly not the result of their efforts. 'hey only won that -attle -ecause of ;o*>s special +in*ness to them. ;o* *i* not Gust gi e them success, he also prote ted them in the battle> 'hey were in great *anger, -ut ;o* loo+e* after them. $e helpe* them to rescue their wi es an* their chil*ren. (ot one of them was missing (1 Samuel 3061?). "a i*>s men *i* not fight the -attle for wealth, an* they ha* not e@pecte* to gain anything from it. $owe er, ;o* ha* use* that -attle to pro i*e wealth for them all. ;o* ha* -een ery generous to "a i*>s men. So clearly, it was right that they shoul* now -e generous to each other.

$'$

=ll must share alike

&$ Samuel .9:*/7*0'
)nly A00 of "a i*>s men fought in the successful -attle against the ro--ers from 0male+. $is other 200 men were too tire* to fight so, instea*, they esta-lishe* a camp. 'hey guar*e* the possessions of the men who fought. 'hey pro-a-ly also helpe* to supply foo* an* water to them. 0fter the -attle, "a i* wante* all his men to share the Goy of their success. So, he ma*e a law for them. $e *eclare* that all his loyal soldiers must share alike in the rewar*s of their -attles. 0 man who guar*e* the camp woul* not recei e lessB a man who fought in the -attle woul* not recei e more. 'hey all woul* share ali+e in the things that they ha* ta+en from their enemies. That be ame 4a-id+s first law as 1srael+s king> #or a long perio* afterwar*s, .srael>s army continue* to o-ey it. 'hat law e@presse* well the nature of the new +in* of go ernment that "a i* was esta-lishing. &sually, rulers only care* a-out people who were strong, rich or important. "a i*, on the other han*, care* a-out e eryone who was loyal to him. #e wanted them all to share in the benefits of his rule2 whether they were ri h or poor2 strong or weak> "a i* was grateful for the help of e eryone who supporte* him. $e +new from personal e@perience how much effort it too+ to ta+e supplies to .srael>s army (1 Samuel 1D61D<20). $e ha* seen how *angerous it was to lea e a place without anyone to guar* it (1 Samuel 3061<2). )ften wea+er an* less s+ille* men carrie* out these tas+s. 'he other sol*iers may not respect them, -ut their wor+ was essential. So "a i* insiste* that they must all recei e a proper rewar*.

4a-id sends gifts to %udah+s leaders

&$ Samuel .9:*37.$'
"a i* ha* Gust insiste* that his men must -e generous towar*s each other. (ow, they saw how generous "a i* himself was. .n their -attle against the ro--ers, "a i*>s men ha* ta+en a ast Iuantity of alua-le things. 'hose things now -elonge* to "a i*>s men an*, as their lea*er an* comman*er, "a i* recei e* the largest part of them. .mme*iately, "a i* -ecame a ery rich man. $owe er, "a i* chose not to +eep all that wealth for himself. 0s soon as he returne* home, he began to send generous gifts for %udah+s leaders> "a i* sent a message with those gifts. 'hat message sai* that ;o* ha* pro i*e* these things for them. 'he gift was their part of the things that ;o* ha* ta+en from his enemies. So, "a i* was saying that the gift was really from (od2 rather than from 4a-id> "a i* was not as+ing for honour or anything else in return for the gift. 'he towns whose lea*ers recei e* these gifts were mostly in the south of 9u*ah. ?any of them were in the forest and desert regions where 4a-id li-ed during his troubles> "a i* chose those towns whose lea*ers ha* supporte* him. 'hey ha* -een +in* to him when Saul was trying to arrest him. (ow "a i*>s su**en wealth ga e him an opportunity to show +in*ness to them. "a i* ha* not yet *eci*e* that he woul* return to 9u*ah. 'hat *i* not happen until 2 Samuel 261. $e *i* not yet +now that 9u*ah>s men woul* as+ him to -e their +ing (2 Samuel 26A). .t seems that he was not gi ing these gifts in or*er to ma+e himself popular. 'he gifts were simply a genuine act of +in*ness. .n his Goy after the successful -attle, 4a-id wanted to share (od+s goodness with e-eryone who had helped him>

$'%

$ Samuel hapter .$
1srael suffers a terrible defeat
&$ Samuel .$:$'
.n 1 Samuel chapter 30, the author has recor*e* the e ents in "a i*>s life *uring a perio* of se eral *ays. 'he author now returns to the *ay after Saul>s isit to /n*or (1 Samuel chapter 28). $is purpose is to tell what happene* *uring 1srael+s battle against ;hilistia> 'hat -attle was one of the worst -attles in .srael>s history. .t -egan near a place that e en to*ay is famous for its -attles6 =rmageddon2 also calle* the !lain of %egi**o. Fe elation 1C61C *escri-es a future great -attle that will happen there. .t seems that the -attle went east from there, into the Oalley of 9eJreel. 3etween the !lain of %egi**o an* the Oalley of 9eJreel, there are a series of steep hills, calle* the hills of ;il-oa. .srael>s army ha* campe* on these hills (1 Samuel 286A). ,hen the fight -ecame ery se ere, 1srael+s soldiers tried to es ape a ross these hills. !hilistia>s sol*iers coul* see that they were winning the -attle. So, they hased after 1srael+s soldiers> 'hey shot arrows after them. .t was impossi-le for the sol*iers to *efen* themsel es while they were running away. 'hey coul* only run in the hope that they woul* reach a safe place. ?any men suffered terrible inAuries and died on those hills> 'here was no-o*y to help them. #or the last A0 years, Saul ha* -een lea*ing .srael>s army in freIuent -attles against !hilistia>s army. Sometimes he ha* -een successful, an* sometimes he ha* suffere* *efeat. $owe er, neither army ha* suffere* such a terri-le *efeat as .srael>s men suffere* that *ay.

The death of %onathan

&$ Samuel .$:*'
0s the -attle against !hilistia>s army continue*, the situation for .srael>s men rapi*ly -ecame worse. Oery many men *ie*, an* they inclu*e* three of Saul>s sons6 9onathan, 0-ina*a- an* %al+i<Shua. 'his first mention of 9onathan>s *eath seems ery -rief. 'he author merely mentions his name, li+e the names of his less important -rothers who *ie* with him. 9onathan>s -o*y lay on the earth ne@t to the -o*ies of men that no-o*y e er consi*ere* to -e great men. Yet, this was %onathan2 the king+s oldest son2 4a-id+s losest friend2 a great hero and a man of (od> .f 9onathan ha* li e*, he ha* the right to -ecome .srael>s +ing after Saul>s *eath. Since the -eginning of Saul>s rule, 9onathan ha* le* a thir* part of .srael>s army. 9onathan -ecame Saul>s constant a* iser (1 Samuel 2062). 9onathan *i* not allow his relationship with Saul to pre ent his close frien*ship with "a i*. 9onathan always encourage* an* supporte* "a i*. #rom 9onathan, "a i* learnt many lessons a-out how to rule .srael. 9onathan>s hope was that, in the future, "a i* woul* -ecome .srael>s +ing (1 Samuel 2361D). 9onathan ha* a strong relationship with ;o*. ,e can see how completely he truste* ;o* from his actions in 1 Samuel 1A61<1A. ,ith only one young man to support him, 9onathan attac+e* a ast army. .n that -attle, ;o* ga e success to 9onathan. $owe er, in 9onathan>s last -attle, there was no success for .srael. .srael>s men *ie* together, whether they were goo* men or e il men. 0t the place of his *eath, no-o*y remem-ere* 9onathan>s former greatness. / en !hilistia>s sol*iers *i* not realise that they ha* +ille* 9onathan until the ne@t *ay (1 Samuel 3168).

$'&

;hilistia+s soldiers atta k Saul

&$ Samuel .$:.'
!hilistia>s sol*iers ha* +ille* so many of .srael>s men that their success in the -attle was alrea*y certain. $owe er, there was still one man whom they ery much wante* to +ill. #or the last A0 years, King Saul of .srael ha* -een !hilistia>s fiercest enemy. "uring all that time, he ha* le* his nation>s army in constant -attles against !hilistia. 'he war was continuous *uring his ruleB the two nations were ne er at peace. Saul was now, of course, an ol* man, -ut he remaine* a powerful lea*er. $is speeches to .srael>s sol*iers were impressi eB he +new how to persua*e them to fight well. / en the fact that he was present at a -attle ga e great confi*ence to his men. )f course !hilistia>s sol*iers ha* trie* to +ill Saul *uring pre ious -attles. 'hey ha* not succee*e* -ecause .srael>s men *efen*e* him so well. .srael>s sol*iers realise* how important Saul was to them. $owe er, in this last -attle, ;hilistia+s soldiers saw their opportunity to atta k Saul> .srael>s army was wea+ -ecause so many of its sol*iers ha* *ie*. So !hilistia>s comman*ers sent more men to fight in the area where Saul was. .n particular, they sent men with -ows an* arrows. Those men shot many arrows into the air round Saul> 'hey *i* not +now whom they ha* hit. 'hey left the men whom they ha* inGure* to *ie. 'hen they continue* to chase after their enemies who were still ali e. 'here was much confusion. Nobody knew what had happened to Saul> .n fact, one of the arrows ha* inGure* him -a*ly. $e ha* fallen to the groun*. )nly one man, his personal guar*, remaine* with him.

Saul wants to die

&$ Samuel .$:/'
'he first group of !hilistia>s sol*iers ha* use* their -ows an* arrows to attac+ Saul an* the men near him. 'hey pro-a-ly +ille* some men in that attac+, -ut they left many more men with terrible inAuries> 'hat first group of sol*iers mo e* on Iuic+lyB other men woul* follow them. 'here was no me*ical ai* for the men who ha* suffere* inGuries. .f they coul* still wal+, they trie* to escape. %en whose inGuries were more se ere coul* only lie on the groun*. 'hey waite* for *eath to come. Some men woul* prayB other men woul* curse. Saul was one of the men who hoped for death> $e was too wea+ to escape, -ut he was too strong to *ie. $e wante* to *ie, -ut *eath *i* not come. Saul was aware that !hilistia>s sol*iers woul* -e ery cruel to him. 'hey might lea* him through the streets na+e*B men often *i* that to their prisoners. 'hey might pull out his eyes (9u*ges 1C621). 'hey might cut off his fingers or other parts of his -o*y. 'hey woul* certainly ma+e him suffer -efore they +ille* him. So Saul urged the one young man who remained with him to kill him> 'hat man>s Go- was to carry Saul>s military eIuipmentB he was one of Saul>s personal guar*s. $e woul* ha e ma*e a serious promise in front of ;o* to *efen* the +ing>s life in e ery circumstance. 'hat man woul* not -e afrai* to *ie for Saul, -ut he was much too afrai* to +ill Saul. !erhaps that was -ecause of his promise. $e *i* not *are to -e responsi-le for such a terri-le act. So Saul ha* to +ill himself. $e too+ his own swor* an* he pushe* it into his -o*y.

#ow Saul died

&$ Samuel .$:0'
Saul *i* not *ie easilyB his *eath was slow, *ifficult an* painful.

$''

#irst, an enemy shot an arrow into him. 'hat arrow cause* a serious inGury, so he was -lee*ing -a*ly. Saul was too wea+ to escape, so he urge* his guar* to +ill him. $owe er, the guar* refuse*B he was too afrai* to *o it. So Saul took his own sword an* he pushe* it into his own -o*y. .t seems that Saul then -ecame unconscious. $e seeme* *ea*. $is guar* +ille* himself, pro-a-ly -ecause he ha* faile* in his *uty to protect the +ing>s life. ,e thin+ that Saul was actually unconscious then, an* not *ea*, -ecause of the account in 2 Samuel 16E<10. 'hat was the account of a ro--er, who came to steal alua-le o-Gects from the *ying men. 'he ro--er sai* that he foun* Saul still ali e, -ut alone. Saul was still trying to kill himself> $e was especially *esperate -ecause another group of !hilistia>s sol*iers was approaching. $e was trying to push a spear (a pole with a sharp metal point) into his -o*y. $owe er, he *i* not ha e the strength to *o it. ,hen Saul saw the ro--er, he calle* him. Saul then asked the robber to kill him> 'he ro--er *i* that, an* he then stole some precious o-Gects from Saul>s -o*y. $e too+ those things to "a i*. $e hope* that "a i* woul* rewar* himB in fact, "a i* or*ere* his *eath as a punishment. .t was a ery wic+e* act to +ill the +ing whom ;o* ha* appointe* to rule his (;o*>s) people.

The results of the battle

&$ Samuel .$:375'
.n 1 Samuel chapter A, we rea* a-out a terri-le *efeat that .srael>s army suffere* a-out 80 years earlier. 'hen, 30,000 men from .srael *ie* in a single *ay. )n that same *ay, .srael>s chief priest an* -oth his sons also *ie*. ,e hope* ne er to rea* of such a terri-le inci*ent again. $ere, Gust -efore we finish the 3oo+ of 1 Samuel, we rea* a-out another terri-le -attle li+e that one. )n this occasion, there is no recor* of the num-er of people who *ie*. !erhaps no-o*y e en trie* to count all the *ea* -o*ies. 0lso, King Saul an* three of his sons *ie* in the -attle. .n -oth of those -attles, the army that won was from !hilistia. 'he result of the first -attle was that for a-out 20 years, !hilistia>s army controlle* .srael. #owe-er2 that did not happen after the later battle> .nstea*, !hilistia>s people merely too+ temporary possession of a few towns on the agricultural lan* of central .srael. (or *i* !hilistia -ecome a strong nation after this -attle. .t was .srael, un*er King "a i*, that -ecame the strong nation. .n the -attles in the 3oo+ of 2 Samuel, !hilistia *oes not e en seem an especially important enemy for "a i*. 'here are Gust a few -rief mentions of -attles against !hilistia (2 Samuel E61D<2EB 2 Samuel 2161E<22B 2 Samuel 2368<12). 'he 3i-le>s e@planation of such e ents is that, in the en*, ;o* rules the worl*. $e allows nations to rule for a temporary perio*, an* then he ta+es away their power. )nly the +ing whom he has chosen, calle* the 4hrist or %essiah, will rule for e er (1 Samuel 26C<10B "aniel A63A). .n 1 Samuel chapter 31, ;o* allowe* !hilistia>s army to *efeat .srael as an act of Gu*gement. $e was remo ing the authority from Saul an* his wic+e* go ernment. $e was esta-lishing the rule of "a i*, whom he (;o*) ha* chosen to -e .srael>s +ing.

;hilistia+s soldiers find Saul+s body

&$ Samuel .$:6'
0fter the -attle, Saul was missing> (o-o*y +new where he was. 0mong .srael>s people, there was great fear that, perhaps, Saul was *ea*. .srael>s people ha* +nown no other +ingB Saul ha* le* their nation an* its army for a-out A0 years.

$'8

.n the camp of !hilistia>s sol*iers, there was e@citement in the hope that, perhaps, they ha* at last +ille* Saul. #or those A0 years, he ha* -een their constant enemy. Saul ha* le* more -attles against !hilistia than anyone coul* count. 0fter a successful -attle, the sol*iers from the winning si*e woul* ta+e away all the alua-le things from the *ea* -o*ies. You might consi*er this an awful tas+ -ut, in fact, sol*iers were please* to *o it. 'hey coul* +eep those o-Gects as a rewar* for their efforts *uring the -attle. / ery sol*ier hope* to ta+e home clothes, a +nife, a swor* or some other precious o-Gect. 'o at least one sol*ier, !hilistia>s rulers woul* ha e promise* a special rewar*. .t was for the sol*ier who foun* Saul>s -o*y. 1t was -ery important for them to know whether Saul really was dead> 'hat sol*ier foun* the -o*y on one of the hills at ;il-oa. 'he -o*y ha* se eral inGuries. 'he o-Gects that showe* Saul>s royal ran+ were missingB a ro--er ha* alrea*y ta+en them (2 Samuel 1610). $owe er, it was still possible to re ognise Saul from his armo!r (the special clothes that protecte* his -o*y). 0rmour was e@pensi eB an or*inary sol*ier woul* -e una-le to affor* it. Oarious precious things, for e@ample the +ing>s swor*, were pro-a-ly near the -o*y. Saul>s age woul* also help them to i*entify the -o*yB not many ol* men coul* fight in a -attle. Soon the fact -ecame clear6 Saul really was *ea*.

;hilistia+s army show their disgust for Saul

&$ Samuel .$:87$9'
1 Samuel 2E61 *escri-es the +in* of funeral that Saul woul* ha e wante*. 0t Samuel>s funeral the whole nation gathere* to e@press how sa* they were. 'hey place* his -o*y in a gra e in his own town. / eryone acte* in a manner that respecte* his greatness as a holy man an* a former lea*er of the nation. $owe er, it was Saul>s enemies, the army of !hilistia, who foun* Saul>s -o*y. 'hey wante* to e@press the omplete disgust that they felt for him. So first, they ut off his head> 'hey put his hea* into the house of their false go* calle* "agon (1 4hronicles 10610). 'hey stripped off his armour (the strong clothes that protecte* his -o*y in -attle). 'hey put that armour in the house of another of their false go*s, 0shtoreth. 0shtoreth was a female se@ go*. 'hey pro-a-ly wante* to e@press the i*ea that their go*s ha* *efeate* Saul. 'hey consi*ere* that their success in -attle came from their go*s. So, they de lared Saul+s death in their temples (the houses of their false go*s), as well as in the towns. 'hey wante* -oth their go*s an* their people to -e ery happy when they hear* this news. 0t the same time, they wante* to upset .srael>s people an* ma+e them ashame*. So they hung Saul+s body in publi 2 on the wall of 3eth Shan. 3eth Shan was one of the towns in central .srael that !hilistia>s army too+ after the -attle (1 Samuel 316D). 'hat was an awful thing to *o, -ecause the wil* -ir*s calle* ultures woul* come to eat from the -o*y. 0s we can see from 1 Samuel 31612, !hilistia>s army *i* the same thing to the -o*ies of Saul>s sons. 'hey ha* *ie*, li+e him, *uring the -attle (1 Samuel 3162).

The inhabitants of %abesh res ue Saul+s body

&$ Samuel .$:$$7$.'
'he 3oo+ of 1 Samuel en*s with an account of how the inha-itants of 9a-esh in ;ilea* rescue* Saul>s -o*y. 'hey *i* it as an e,traordinary a t of lo-e> 0t the start of his rule, Saul had res ued %abesh from the cruelty of King (ahash (1 Samuel 1161< 11). .t was one of the -est an* most no-le acts that Saul e er carrie* out. 'he inha-itants of 9a-esh *i* not forget itB they continue* to -e grateful to him.

$'(

0cross the /hole of Israel, news of Saul>s terri-le *eath ma*e people sa* an* afrai*. Everyone hear* how cruelly the army of !hilistia ha* *ealt with Saul>s -o*y. $owe er, only in "abesh *i* the inha-itants *eci*e to act. 'hey coul* not allow Saul>s enemies to *eal with his -o*y in such a shameful manner. .nstea*, they de ided to res ue the body an* to -ury it in an honoura-le manner in their own town. .t was a ery *angerous thing to *oB the men who *i* it were ery -ra e. !hilistia>s army still controlle* 3eth Shan, where the -o*y was. So %abesh+s men went by night> 'hey -rought -ac+ the -o*ies of Saul an* his sons. 'hey chose a proper place for the gra es. 'hen they -urie* the -o*ies with great honour. 0fterwar*s, they refuse* foo* for D *ays to e@press how *eeply sa* they were. Saul2 whom they lo-ed2 was dead> )riginally, the 3oo+s of 1 Samuel an* 2 Samuel were one -oo+. So, the author *i* not en* his -oo+ here. $e continue* with his account of "a i*>s rule as +ing. .f you ha e stu*ie* the whole of 1 Samuel, . recommen* you to rea* the first few chapters of 2 Samuel now. $owe er, for the present time, we will en* our stu*ies of 1 Samuel here.

$ Samuel: a study guide

=bout the Book of $ Samuel 7 its author2 date and purpose
0lthough they are separate -oo+s in mo*ern 3i-les, the 3oo+s of 1 Samuel an* 2 Samuel were originally one book. Someone separate* it into these two parts in or*er to ma+e it more con enient to copy. )f course, it was necessary to copy -oo+s -y han* at that time. 'he 3oo+s of 1 Kings an* 2 Kings continue the history at the place where 2 Samuel en*s. So, these / books of the Bible form a series that recor*s the complete history of the +ings of .srael an* 9u*ah. Oarious people +ept recor*s of the principal e ents *uring each +ing>s rule. 'hey *i* this for the purposes either of go ernment or of religion. (1) Government offi%ials +ept recor*s so that the +ing an* other important people +new the main e ents *uring his rule. 'he 3i-le often mentions those recor*s (for e@ample 1 Kings 1E623), -ut none of them still e@ist. (2) (rophets (holy men) an*, perhaps, priests also +ept recor*s. #or e@ample, 1 4hronicles 2?62? says that the prophets Samuel, (athan an* ;a* +ept such recor*s. 'hey were the principal prophets in .srael *uring "a i*>s life. 'he most important *uty of a prophet is to spea+ the messages that ;o* gi es to him. So, the usual purpose of a -oo+ -y a prophet is to recor* messages from ;o*. .n the 3i-le, there are se eral such -oo+s. /ach one has the name of a prophet as its titleB the -oo+ recor*s the messages which that prophet recei e* from ;o*. $owe er, there was another important reason why a prophet woul* write a -oo+. .srael is ;o*>s people, an* their +ing was ;o*>s ser ant. (od might tell a prophet to write a book in order to re ord how (od had dealt with them> Such a -oo+ woul* teach people in future centuries a-out ;o*>s character an* a-out how his people shoul* -eha e. 'he 3i-le>s history -oo+s are this last +in* of recor*. The first Christians belie-ed that the authors of e-ery book in the Old Testament (the first part of the 3i-le) were prophets ($e-rews 161B 1 !eter 1610<12B 2 !eter 161?<21). 'hey taught that these -oo+s are ;o*>s wor* (2 'imothy 361E<1D). 'hey urge* 4hristians to stu*y the whole 3i-le carefully so that they can learn its lessons (Fomans 1E6A). ,e ha e calle* the -oo+s =history -oo+s>. $owe er, it woul* -e -etter to *escri-e them as <sa red re ords of some e-ents in the li-es of 1srael+s kings and prophets+> 'he authors *i* not try to write complete accounts of this perio* of history. .n fact, they *i* not e en try to recor* all the main e ents. .nstea*, they only wrote a-out those e ents that ;o* *irecte* them to inclu*e in their -oo+s.

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So, for e@ample, the author of 1 Samuel tells us that Saul fought maGor wars against %oa-, /*om an* Mo-ah (1 Samuel 1A6AD). $owe er, he gi es no other information a-out any of those wars. 'he author>s e@planation woul* -e that God had not g!ided him to /rite abo!t those /ars3 0nother e@ample is Saul>s attac+ against the people in ;i-eon. 'hat was one of the most cruel an* wic+e* things that Saul e er *i*. $owe er, the account of Saul>s life in 1 Samuel *oes not e en mention that terri-le inci*ent. 'he rea*er of the 3i-le only *isco ers it, long after Saul>s *eath, in 2 Samuel chapter 21. .t shoul* -e clear, therefore, that the prophets prepared these books with mu h prayer> 'hey *i* not consi*er the preparation of these -oo+s to -e less important than their *uty to spea+ ;o*>s messages. They onsidered that these books were messages from (od> 'hey *i* not Gust want ;o* to show them which inci*ents they shoul* inclu*e. 'hey were as+ing ;o* to gui*e them in every /ord that they wrote. )nly God +new the truth a-out the inner thoughts an* attitu*es of the people in these -oo+s. )nly God really un*erstoo* what was happening *uring these e ents. 'herefore, only God coul* show them how to recor* these things in the right an* true manner that woul* please him. 0n ancient name for a prophet was a =seer> (1 Samuel ?6?). .n other wor*s, someone who sees things that other people annot see> 'hat was especially the prophet>s tas+ when he wrote these -oo+s. .srael>s principal prophets ha* personal +nowle*ge of the most important e ents *uring their li esB they were witnesses of those e ents. $owe er, they *i* not *epen* on their personal +nowle*geB they depended on (od> 'he 3i-le is ;o*>s wor*, an* this is his account of these e ents. ,e may as+ whether the 3oo+s of Samuel an* Kings are the wor+ of one prophet, or a series of prophets. 0 perio* of almost 399 years passes -etween the first inci*ent in 1 Samuel an* the last inci*ent in 2 Kings. .n each of the -oo+s, the authors freIuently write as witnesses woul* write. ,itnesses inclu*e many small *etails that other people woul* not +now a-out. .f a single prophet wrote these -oo+s, then clearly he wrote after the last inci*ent in the last -oo+. 'hat inci*ent was after 3a-ylon>s army ha* completely *estroye* 9erusalem. #or a perio* of D0 years, all .srael>s people ha* to li e in foreign countries. ,hen they -egan to return to .srael, their nation was ery wea+ for a long time. .t woul* -e e@tremely har* to write such -oo+s as this in such *ifficult circumstances. 0 popular i*ea is that someone wrote these -oo+s not as an author, -ut as the e*itor of ol*er -oo+s. ,e *o not li+e this i*ea. .t *oes not respect the thoughts that ;o*>s people e@presse* a-out ;o*>s wor*. The Bible says that (od+s word is perfe t (!salm 1?6D<11). Therefore2 nobody an e-er hange it (Fe elation 22618<1?). !eople consi*ere* it ery wic+e* to change the wor*s that ;o*>s $oly Spirit ha* gui*e* a prophet to write. ,e guess that these -oo+s are the wor+ of a series of prophets. ,e cannot -e sure, -ecause the 3i-le *oes not tell us. $owe er, we *o +now that people nee*e* to copy the -oo+s of the earlier prophets. .n a perio* of se eral centuries, -oo+s wear out. So the nation woul* lose the -oo+s of earlier prophets unless someone copie* them -y han*. )f course, that work would naturally be the duty of the later prophets> 'hey woul* consi*er themsel es to -e the stu*ents of the earlier prophets. 0mong those -oo+s was this sacre* recor* of how ;o* ha* *ealt with their nation. 'he $oly Spirit ha* gui*e* the earlier prophet to -egin these -oo+s. 1n the same manner2 the #oly Spirit guided the later prophets to ontinue this re ord until it was omplete> .n the en*, the 3oo+s of Samuel an* Kings *ealt with the whole perio* of history when +ings rule* .srael. ,e woul* thin+ therefore that the -oo+s> authors were the principal prophets in .srael *uring the rule of its +ings. "uring the perio* that the 3oo+s of 1 Samuel an* 2 Samuel *eal with, the prophets were Samuel2 Nathan and (ad (1 4hronicles 2?62?). 'hey li e* a-out $999 B>C> (that is, 1000 years -efore the -irth of 4hrist). 'hey each wrote a-out the e ents that happene* *uring their own li es. 'hat is our opinionB other people may ha e *ifferent opinions.

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> 2013 ?eith Simons This boo, is in E"syEn)lish 4e.el B @2800 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?ABo.ember 2013

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#ow to tea h (od+s good news in EasyEnglish * g!ide for %h!r%h leaders
Christians ha-e a duty to de lare the gospel
.n a ery se ere manner, 9ames warns church lea*ers an* all who teach in churches. 'heir wor*s will ha e a powerful effect on people>s li es. So they must -e careful a-out the things that they say. 'hey must teach ;o*>s wor*, the 3i-le, clearly. 'hey must show other people how to -egin an* to continue a right relationship with ;o*. ,hen people meet to learn a-out ;o*, ;o* himself is also present. 0n* he is the Gu*ge of the things that the teacher says. (See 9ames 361.) %any church lea*ers care much a-out their wor*s, -ut for *ifferent reasons. !erhaps they *esire to show how carefully they ha e stu*ie* their su-Gect. !erhaps they want to tell a story well, or perhaps they are trying to amuse people. 9esus spo+e se ere wor*s a-out lea*ers who care* only to impress other people (%atthew C61B %ar+ 12638<A0). .t is wrong for a church lea*er to imagine that he can spea+ a-out any su-Gect whate er. ;o* has gi en that church lea*er responsi-ility for the people who listen to him ($e-rews 1361D). 'hat is, the lea*er is responsi-le for their relationship with ;o*. 'he lea*er is not responsi-le for the *ecisions that people may ma+e. 3ut, li+e /Je+iel, he is responsi-le to warn them a-out the things that ;o* or*ers them to *o (/Je+iel 3361<11). 4learly, therefore, church lea*ers ha e a responsi-ility to tell people how they can recei e a right relationship with ;o*. 3ut some church lea*ers are not sure a-out that. Such a lea*er may say, .I %annot save anyone3 +nly God %an save people3 o I do /hat I am able to do3 I have the s$ill to bring people into my %h!r%h3 I $no/ ho/ to en%o!rage people so that they %ontin!e to %ome to %h!r%h3 I provide meetings that interest them3 I arrange events that they en5oy3 I do not often explain that people need a personal relationship /ith God3 6y members do not li$e to hear abo!t s!%h things3 I /orry that they may leave my %h!r%h as a res!lt31 Some of this church lea*er>s i*eas are right, -ut some are wrong. $e is right that only ;o* can sa e a person. 3ut a lea*er must not imagine that he -rings people into his church -y his own s+ill. .t is ;o* who sen*s a person into a particular church. ;o* *oes it -ecause he is wor+ing in that person>s life. $e wants to use that church lea*er to teach that person. So it is a terri-le thing if a church lea*er refuses to spea+ ;o*>s message. ,e can see that this church lea*er has another wrong attitu*e also. $e is afrai* of people>s reactions to ;o*>s message. 3ut no-o*y shoul* -e so afrai* of people that he cannot carry out his *uties to ;o*. See !ro er-s 2?62E. 'here are many church lea*ers, howe er, who un*erstan* their responsi-ility in front of ;o*. 'hey recognise that people really *o nee* a right relationship with ;o*. 0n* those church lea*ers want ery much to show people how they can recei e that right relationship. 3ut often those church lea*ers ha e a *ifferent pro-lem. 'hey *o not clearly un*erstan* what they shoul* -e e@plaining. %any 4hristians imagine that e ery church lea*er alrea*y +nows a-out all such matters. 3ut, of course, that is not true. 0n* that is the reason for this -oo+. .t will show you what people nee* to +now in or*er to recei e a right relationship with ;o*. .t will e@plain how you can teach these things clearly. 0n* it will gi e you the confi*ence to *eclare these things pu-licly. 2000 years ago, !aul wrote that there is only one gospel. 0n* he insiste* that the gospel will ne er change (;alatians 16C<12). $ere, the gospel means the message of goo* news that ;o* uses to sa e people. .t is -y this gospel that ;o* can sa e people from e ery nation (Fomans 161C<1D).

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2000 years later, there are many 4hristian churches an* they *isagree a-out many things. 3ut when 4hristians stu*y their 3i-le in or*er to un*erstan* the gospel message, something astonishing happens. 'hey agree a-out almost e erything in the gospel message. 'hey agree that all people are, -y nature, enemies of ;o*. 'hey agree that only ;o* can sa e people. 'hey agree that this can only happen -ecause of the *eath of 4hrist. 'hat is powerful e i*ence that the gospel really is a message from ;o* (;alatians 1611). !eople from *ifferent churches, with *ifferent tra*itions, agree that the gospel is the reason why 9esus came to this earth. 'hey agree that it is essential for people to -elie e the gospel. 'hey agree that it is the most important message e er. So, let us stu*y the gospel message carefully.

!hy do so many e-il things happen in our worldB

'he worl* is a ery -eautiful place. 3ut e eryone realises that there is something ery wrong a-out our worl*. 4ruelty, e il acts an* mur*ers are common. ,ic+e* people ha e great authority, an* it seems impossi-le to escape from their power. 0n* e en the -est people struggle to control the -a* thoughts that sometimes fill their min*s. 'he 3i-le has an e@planation of these facts. .t says that ;o* create* a perfect worl* (;enesis 163< 31B !ro er-s 8622<31). 0n* he inten*e* that people shoul* -e perfect, too (/cclesiastes D62?). 3ut people chose not to -e loyal to ;o* (;enesis 361<1?). 'he result is that a state of war now e@ists -etween all people an* ;o*. !eople ha e ma*e themsel es ;o*>s enemies. !aul *escri-es this terri-le situation in Fomans 3610<18. $e *oes not use his own wor*s there. .nstea*, he repeats a series of passages from the 3oo+s of !salms, .saiah an* /cclesiastes. $e *oes not nee* to e@plain those passages -ecause they are ery clear. (o-o*y is completely goo*. / ery-o*y is guilty when ;o* is the Gu*ge. 0ll people *o things that oppose ;o*. ;o* create* you an* he is your Gu*ge. .t is a terri-le thing to -e his enemy. ,e hope to escape from our enemies -ut no-o*y can escape from ;o* (!salm 13?6D<8B Fe elation 20612<13). ,e hope that our enemies will -e too wea+ to punish us. 3ut ;o*>s power is a-solute (Fe elation 1?61). ,hen we thin+ a-out these things, 9ohn 361C astonishes us. .t tells us that ;o* lo es the people in this worl*. $e *oes not want them to suffer as his enemies. $e ery much wants to sa e them. 0n* he has pro i*e* the way -y which that can happen. ;o* can sa e people -ecause of the *eath of 4hrist. ;o* *oes it when people in ite him into their li es. ,e much prefer to spea+ a-out ;o*>s lo e than to spea+ a-out people>s e il -eha iour. 3ut we *esire to men* the -ro+en relationship -etween people an* ;o*. 0 *octor must first un*erstan* the illness -efore he can cure it. 0n* we must un*erstan* clearly how people ha e -ecome ;o*>s enemies. #irstly, it is clear that people are ;o*>s enemies -ecause of their e il -eha iour. .t is not only their actions that are wrong. 'heir wor*s (%atthew E622) an* e en their thoughts (%atthew E628B Fomans 1621) are also e il. 'heir own conscience tells them that these things are wrong (Fomans 1618<20). 0n* the fact is e en clearer for people who +now ;o*>s law (Fomans 2612). ;o* has *eclare* his stan*ar*s in the 'en 4omman*ments, that is, the comman*s in /@o*us 2061<1D. 9esus taught that people must o-ey e ery one of those comman*s completely (%atthew E61?). 9ames taught that people must not neglect e en one of ;o*>s comman*s. 0 person who *oes not o-ey one comman* has offen*e* against them all (9ames 2610<11). ,hen we thin+ a-out these 3i-le passages, we realise a ery important fact. =ll people are guilty in front of ;o*, an* not Gust the worst people. (o-o*y can e er pro e that they ha e completely o-eye* all of ;o*>s laws. / en if someone>s actions were perfect, that person>s wor*s or thoughts woul* pro e him guilty. ;o*>s stan*ar*s are too high for anyone to achie e. See Fomans 36?<23.

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4learly, ;o* consi*ers that something is ery wrong with people. .t is not Gust their actions that are wrong. 9esus sai* that e il actions were Gust the result of something *eep insi*e a person (%ar+ D620<23). .n other wor*s, the nature of people is wrong. 'here is something in our nature that opposes ;o*. 0n* that is why our -eha iour, attitu*es, *esires, thoughts an* actions are so often e il. So, secon*ly, people are ;o*>s enemies -ecause of the e il nature that is in them. )f course ;o* *i* not originally create people to ha e an e il nature. $e wante* people to lo e him an* to ser e him gla*ly. So he allowe* the first people to choose whether to -e loyal to him or not. 'hey *eci*e* not to o-ey him. 'he 3i-le recor*s how this *ecision change* completely -oth their nature an* the nature of the worl* roun* them (;enesis chapter 3). 3efore it they were ;o*>s frien*s, afterwar*s, they were his enemies. 3efore it, they coul* not *ie, afterwar*s, they were certain to *ie. 0n* the first people *i* not Gust ma+e that *ecision for themsel es. 'hey ma*e it on -ehalf of e eryone -orn after them (Fomans E612). .t affects e eryone, e en from -irth (!salm E16E). ,ithout 4hrist, there woul* -e no hope for anyone.

#ow mu h should a hur h leader say about sinB

.n our pre ious chapter, we *iscusse* sin (e il *ee*s), although we *i* not use that wor*. ,e also *i* not mention hell, although the 3i-le teaches clearly a-out it. 0n* we *i* not *escri-e what happene* to 0*am an* / e. 4learly, there are a lot of important su-Gects that we coul* e@plain. 4hurch lea*ers nee* to +now how much they shoul* e@plain a-out sin. .t woul* -e wrong not to mention it. !eople nee* to +now the truth a-out the state of their li es in front of ;o*. .f people *o not un*erstan* a-out sin, then 4hrist>s *eath woul* seem without purpose. 0n* then people woul* ha e no reason to in ite ;o* into their li es. Something ery strange happens when a church lea*er spea+s a-out sin. !eople listen to his wor*s -ut, usually, there seems to -e no reaction. !eople act as if they *o not care a-out these things. 'hat is e@traor*inary. .t is not the usual way for people to -eha e when they hear terri-le news a-out themsel es. ,hen a Gu*ge sen*s someone to prison, that person feels the strongest emotions6 fear, shame, anger. )nly a person who has gone to prison many times *oes not care a-out the Gu*ge>s *ecision. 3ut when a church lea*er spea+s a-out ;o* an* his Gu*gement, people seem not to care. 'hat, too, is e i*ence of how terri-le our state is in front of ;o*. 'he 3i-le calls that attitu*e =a har* heart>. .t is the attitu*e of people who *o not care. ;o* wants to change that attitu*e completely. $is *esire is to gi e people a right relationship with himself (/Je+iel 3C62C). 0ctually, it is -etter if we *o not usually see strong reactions an* powerful emotions in our churches. /motions can Iuic+ly -ecome much too strong for anyone to control. 0n* then it may -e impossi-le for the person to hear a-out 4hrist. 'hat person may start to imagine that e en ;o* cannot sa e them. #or that reason, a church lea*er shoul* appeal to a person>s min* an* intelligence, not to the emotions. 0 church lea*er shoul* consi*er himself a teacher, not an entertainer (see 1 'imothy A611). 0n entertainer appeals to the emotions, -ut a teacher e*ucates the min*. !eople who ha e learne* the truth a-out ;o* can then start to trust him. )ur wor+ -egins with the min*, -ut it cannot en* there. .t is ;o*>s *esire to change people completely (9ohn 363B 2 4orinthians E61D). .t is especially in a person>s spirit that the person nee*s a right relationship with ;o*. 'he min* will *ie when the -o*y *ies. .t is the spirit that can li e always with ;o* ($e-rews 12623).

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'hat is why our own wor*s an* thoughts are not enough. ,e can, perhaps, e*ucate people>s min*s, -ut we are completely una-le to change their spirits. )nly ;o* can *o that. #or that reason, regular prayer is essential for the church lea*er who carries out this +in* of wor+. $e must pray for himself as well as for the people whom he hopes to help. 0n* for the same reason, the lea*er must use ;o*>s wor*, that is, the 3i-le. )ur wor*s can only ha e an effect on a person>s min*, -ut ;o*>s wor* is much more powerful ($e-rews A612). 'here is also another reason why we must use the 3i-le to teach a-out these things. 'here are many *ifferent -eliefs in this worl*, an* most of them are neither goo* nor helpful. ,e must show people that we are not merely teaching our own opinions, -ut ;o*>s opinions. 'hey ha e an important *ecision to ma+e. So we must show them what ;o* has sai* a-out these matters. $owe er, if we e@plain too many 3i-le erses, people may fin* them too har* to un*erstan*. .t is -etter to choose Gust one 3i-le erse, an* to e@plain it well. ,e are now rea*y to answer our original Iuestion. $ow much shoul* a church lea*er e@plain a-out sinK )f course, the answer is not the same for e ery group of people. Some people learn more Iuic+ly than other people *o. So the lea*er shoul* continue to e@plain until the people un*erstan* clearly these important facts6 (1) 'he people must un*erstan* that they ha e not o-eye* ;o*>s law. ;o* consi*ers each of them guilty. 0n* one *ay in the future, he will -e their Gu*ge. (2) 'he people must un*erstan* that their li es nee* to change completely. 'hey ha e -een ;o*>s enemies, an* they must now -ecome his frien*s. (3) 'he people must +now that they cannot sa e themsel es. 'hey cannot pay for their sins -y means of goo* actions. )nly ;o* can change their li es. 0n* he *oes it -y means of 9esus> *eath, when people in ite him into their li es. ,hen people un*erstan* those things, the church lea*er has e@plaine* enough a-out sin. So then the lea*er can e@plain what ;o* *i* to sa e people from their sin6 the *eath of 9esus.

#ow a hur h leader an e,plain about Christ+s death

.t shoul* -e clear that people cannot sa e themsel es. 'o *o that, they woul* nee* to gi e themsel es a right relationship with ;o*. 'hey ha e *one many wrong things against him, an* they ha e -ecome his enemies. So of course they cannot now -ecome his frien*s -y their own efforts. 'hey cannot force ;o* to accept them. )nly ;o* is a-le to sa e people. 'he 3i-le is ;o*>s own account of what he *i* to sa e people. 'hat is its su-Gect, from -eginning to en*. 3ut we cannot as+ people to stu*y the whole 3i-le -efore they trust 4hrist. 'hat woul* -e too har* for almost anyone to *o. .nstea*, a church lea*er shoul* use his +nowle*ge of the 3i-le to select an important passage or erse. $e then uses that passage or erse to teach how ;o* can sa e people. So, although perhaps the lea*er only rea*s one erse, he uses that erse to e@plain the message of the whole 3i-le. 'he church lea*er must select that erse ery carefully. /ach erse -elongs in a longer passage. 'he lea*er must consi*er the meaning of the whole passage -efore he selects the erse. 0lthough he might not rea* the whole passage at the meeting, he himself shoul* stu*y it carefully. )ne especially useful erse for this purpose is 9ohn 361C. $owe er, -ecause the whole 3i-le is a-out this su-Gect, many other erses are useful for this purpose. 9ohn 361C e@plains why ;o* acte* to sa e people. .t was -ecause of his great lo e. .t e@plains how ;o* acte*. $e sent his Son, 9esus 4hrist. 0n* it e@plains who -enefits from ;o*>s +in*ness. ;o* sa es the people who -elie e in 4hrist. #inally, 9ohn 361C tells us the results of ;o*>s action. 'hose people will not suffer ;o*>s punishment. 0n* they will always li e with him. 'hat is a won*erful erse, an* people can learn much from it. 3ut 9ohn 361C *oes not e@plain e erything that people nee* to +now. .n particular, it *oes not tell people how to -elie e. 0n* it *oes not e@plain what 4hrist *i* to sa e us. 'hose two su-Gects are essential +nowle*ge for anyone who *esires to ha e a right relationship with ;o*.

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So let us thin+ a-out 4hrist. #irst, we nee* to un*erstan* who he is. .f 4hrist were merely a man li+e other men, then the 4hristian religion woul* -e li+e any other religion. .ts -eliefs woul* merely -e human i*eas. .t woul* -e una-le to gi e anyone a right relationship with ;o*. 4hrist is, an* always has -een, ;o* (9ohn 161<2B $e-rews 1368). $e is ;o* the Son, who, with ;o* the #ather an* the $oly Spirit, create* the worl* (9ohn 163). 'he #ather, Son an* Spirit are the one an* only real ;o* ("euteronomy C6AB 9ohn 1D611). 0t a future time, all will recognise 4hrist>s greatness (!hilippians 26?<11). 0n* 4hrist will rule -oth earth an* hea en (!salm 2B :u+e 1632<33B Fe elation 1?61C). 'he 3i-le recor*s that ;o* saw the terri-le state of people on this earth. $e saw that they ha* -ecome his enemies. $e saw their e il *ee*s an* he +new a-out their e il nature. 'hey *i* not care a-out ;o*, -ut ;o* care* a-out them. !eople *eser e* only punishment, -ut ;o* wante* to sa e people. ;o* is completely goo*B his nature is perfect. 3ecause he is completely goo*, he always punishes e il acts. So, he is the perfect Gu*ge. $owe er, -ecause he is completely goo*, his lo e is ery great. So, it is his *esire to sa e people. 'hose two statements may seem to -e opposites. .t seems impossi-le -oth to punish an* to sa e. 3ut the 3i-le has always insiste* that that is ;o*>s character 1 /@o*us 3A6C<D. 0n* in the life of 4hrist, we see how ;o* *i* -oth, together. 4hrist is ;o*. 3ut he chose to -e -orn as a human -a-y. ;o* was li ing among us (%atthew 1623), -ut the people *i* not recognise him (9ohn 1610<11). $is life as a -oy an* a young man was li+e the life of any other young person. $e stu*ie*. $e learne* a tra*e. $e wor+e* with his han*s. 3ut there was one important *ifference from us. &nli+e us, 4hrist ne er *i* any wrong thing that was against ;o*>s law (1 !eter 2622<23). 'hat fact matters. 4hrist *i* not *eser e the punishment that he woul* later suffer. 0s a man, 4hrist -egan to teach the people a-out ;o*, an* to *o ;o*>s wor+ among them. $e cure* people who were ill. $e *eclare* ;o*>s goo* news, e en to the poorest people (:u+e A618< 1?). / erything that he *i* was goo*. 3ut still, people hate* him an* they wante* to +ill him. 0n* in the en*, that is what happene*. 4hrist, the perfect Son of ;o*, suffere* a slow, painful an* cruel *eath that he *i* not *eser e. 0s we ha e alrea*y sai*, there is much cruelty in this worl*. .t is a terri-le fact, -ut many innocent people suffer in the most unfair manner. ,e *o not remem-er 4hrist>s *eath Gust -ecause it was so unfair. ,e remem-er 4hrist>s *eath -ecause, -y it, ;o* was carrying out his promise to sa e his people. .n or*er to sa e his people, ;o* must punish their e il acts. ,hen 4hrist *ie*, he himself suffere* the punishment on their -ehalf. ;o* the Son too+ upon himself our e il *ee*s (1 !eter 262A). 'he punishment that can -ring people a right relationship with ;o* was upon 4hrist (.saiah E36A<C). 4hrist>s *eath ha* a powerful effect on some of the people who saw it (%ar+ 1E63?<A3). 3ut, at the same time, something astonishing was happening that people coul* not see. Strange e ents happene* across the city (%atthew 2D6E0<EA). 'he first people *i* not o-ey ;o*, an* we still suffer from the results of their e il *ee* to*ay. 3ut 4hrist o-eye* ;o* completely, e en in his *eath. 0n* the results of his goo* action can sa e us now, an* always (Fomans E61D). 'hat one e ent 1 4hrist>s *eath 1 can gi e us a right relationship with ;o* that ne er en*s ($e-rews ?628). ;o* wants us to trust him. So he has pro i*e* e i*ence that 4hrist>s *eath *i* achie e these things. 'here is the e i*ence in the 3i-le (:u+e 2A62DB 9ohn 20631). 'here is the e i*ence that 4hrist -ecame ali e again after his *eath (1 4orinthians 1E63<8). 'here is the e i*ence that ;o* has gi en 4hrist the place of greatest honour in hea en (0cts 16?<11B $e-rews 163<A). 'here is the e i*ence of the people whom ;o* has sent to *eclare his message (%atthew 28618<20B $e-rews 263). 0n* there is the e i*ence of the astonishing things that still happen after the prayers of 4hristians (%ar+ 1C620).

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#or all these reasons, people shoul* -elie e 4hrist. 'hey shoul* confess their e il *ee*s to him, an* they shoul* in ite him into their li es.

#ow mu h should a hur h leader say about Christ+s deathB

.n the pre ious chapter, . showe* how to teach a-out 4hrist>s *eath in a clear manner. $owe er, that chapter contains too much information for a church lea*er to e@plain on Gust one occasion. )f course, a church lea*er coul* teach all these things at a series of meetings. .f the su-Gect were less important, then that might -e the right thing to *o. 3ut nothing is more important than a person>s relationship with ;o*. So the church lea*er must use e ery opportunity to teach what ;o* has *one -y means of 4hrist>s *eath. 'he 3i-le *eclares that people must trust 4hrist now (2 4orinthians C62B $e-rews A6D). 4hurch lea*ers must therefore not *elay people until some future occasion that may ne er happen. .f ;o* has gi en an opportunity to *eclare his goo* news, then the church lea*er must not waste that opportunity. 0n* the church lea*er shoul* use e ery opportunity well. %any isitors to his church will ne er return there. 'hey must hear ;o*>s goo* news on their first isit, -ecause they may ne er get another opportunity. 'he church lea*er shoul* arrange e erything at the church an* in the meeting for the -enefit of isitors. $e shoul* choose songs for the meeting -ecause of their wor*s, an* not Gust the music. $e shoul* train the church mem-ers to spea+ a-out 4hrist to isitors. 'here shoul* -e information at the church that the isitors can ta+e away. 'he lea*er himself shoul* -e a aila-le to spea+ an* to pray with people after the meeting. 3ut the most important opportunity to teach a-out 4hrist is when the lea*er spea+s *uring the meeting. Sometimes the lea*er may e en ha e to change his su-Gect to help the isitors who are present. So the lea*er must allow the $oly Spirit to gui*e him. 3ut if the lea*er cannot e@plain e erything, what shoul* he sayK 'he answer must -e6 whate er will teach the people how to recei e a right relationship with ;o*. 'hey may alrea*y +now much, or they may +now nothing. .t may seem impossi-le to teach anything worthwhile to someone who +nows nothing a-out 4hrist. 3ut in fact, many people trust 4hrist on the first occasion when they hear ;o*>s goo* news (0cts 862C<3?B 0cts 1C62?<3A). 'heir e@perience is genuine. ;o* has sa e* them an* he changes their li es. Sa*ly, some people atten* goo* churches all their li es -ut they ne er trust 4hrist. 'hat fact shows us that ;o* *oes not sa e people Gust -ecause of their +nowle*ge. ;o* sa es people who trust him. !eople *o not nee* complete +nowle*ge of the reasons for 4hrist>s *eath -efore ;o* can sa e them. 3ut they *o nee* to un*erstan* that 4hrist *ie* for them. <Christ died for me+ may seem a ery simple statement. .t shoul* not -e *ifficult to teach people the meaning of those wor*s. )f course, people nee* to say those wor*s sincerely an* to un*erstan* those wor*s properly. ,hen those wor*s e@press a person>s -eliefs, that person has learnt se eral important lessons6 (1) 'hat person +nows that he has *one wrong things against ;o*. 'he person woul* not nee* 4hrist to *ie for him if he ha* *one nothing wrong. (2) 'hat person +nows that he cannot sa e himself. $e -elie es that ;o* can sa e him -y means of 4hrist>s *eath. So the person realises that neither a church, nor goo* wor+s, nor any human effort, can sa e him. (3) 'hat person realises the importance of 4hrist>s *eath. $e un*erstan*s that, -ecause of that one e ent, ;o* can change his life. (A) 'hat person +nows a-out the lo e of ;o* (1 9ohn A6?). 4hrist chose to *ie for that person (9ohn 1E613).

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(E) 'he wor*s =4hrist *ie* for me> show a personal relationship with ;o*. 'he person who -elie es that has chosen to trust 4hrist for himself. 'hat person *oes not *epen* on someone else>s relationship with ;o*. 0n* that person *oes not imagine that ;o* sa es e eryone, with or without trust in 4hrist. 'he church lea*er will pro-a-ly not as+ people to say those wor*s, =4hrist *ie* for me>. 3ut the lea*er shoul* certainly teach people to -elie e those wor*s. $e shoul* *o that at e ery opportunity. 'he 3i-le constantly tells people to trust ;o*. 'hey shoul* *o that -ecause 4hrist *ie* for them. 0n* the result is that they will ha e a right relationship with ;o*. 3ecause that is the 3i-le>s main message, a church lea*er can choose to spea+ from any part of the 3i-le. So when he e@plains these things, he ne er nee*s to repeat the same tal+ twice.

=d-i e about how to begin a relationship with (od

'he ;ospel, ;o*>s goo* news, is a message with three parts. #irstly, there must -e a *escription of the true state of people in ;o*>s opinion. / en the -est people are guilty when he is their Gu*ge. 0ll people are e il -y nature an* they carry out e il *ee*s (Fomans 3623). 'hey *eser e only punishment, -ut it is ;o*>s *esire to forgi e (9ohn 361CB Fomans C623). 'hen, it is necessary to teach what ;o* has *one in or*er to forgi e people. $e sent his Son, 9esus 4hrist, into this worl* (9ohn 361C). 9esus *ie* in or*er to suffer the punishment that people *eser e (.saiah E36A<C). 3ut ;o* ma*e 9esus ali e again (0cts 262A). 0n* when people in ite 9esus into their li es, ;o* forgi es them. ;o* gi es them a right relationship with himselfB they -ecome the chil*ren of ;o* (9ohn 1612<13). 'he last part is to gi e clear a* ice a-out what people shoul* *o. 'hey shoul* confess the true state of their li es in front of ;o*. $e is right to consi*er them guilty -ecause of their e il thoughts, wor*s, an* *ee*s. 'hey shoul* *eci*e that they will allow ;o* to change their li es. 'hat is what it means to =repent>. .t is a complete change of min* an* attitu*e. 'hey shoul* in ite 4hrist into their li es an* they shoul* allow him to rule their li es. 'hey shoul* -elie e the ;ospel an* they shoul* trust 4hrist. .n %ar+ 161E, 9esus tol* the people to repent an* to -elie e the ;ospel. 'hat is a -rief way to say the same things that . ha e written in the paragraph a-o e. =3elie e> *oes not mean merely, =3elie e that it is true> (9ames 261?). =3elie e> really means6 =3elie e an* trust>. .f people *o not trust ;o*, they cannot -enefit from his +in*ness. 'he first 4hristian lea*ers were also careful to gi e this +in* of a* ice (0cts 2638<A0B 0cts 361?). 'hey tol* people how they coul* -egin a right relationship with ;o*. 0n* they e@plaine* that in a clear an* practical manner. )f course they wante* people to Goin the church. 3ut without genuine -elief an* trust in ;o*, that woul* not sa e anyone. So the first 4hristian lea*ers emphasise* that people must repent. 0n* they a* ise* people to -egin a new life where they truste* ;o* completely. .magine that you were isiting a church for the first time. 'here, you *isco ere* that ;o* consi*ere* you guilty. You woul* feel *esperate an* you woul* not +now what to *o a-out that fact. 3ut then the church lea*er e@plaine* that 4hrist *ie* for you. 0n* -ecause of 4hrist>s *eath, ;o* coul* forgi e you. You woul* then want ;o* to forgi e you. 3ut you may not +now how to as+ ;o* for that. Suppose that the meeting en*e* then. You woul* want ;o* to sa e you e en -efore you left that place. 3ut the church lea*er ga e you no opportunity to in ite ;o* into your life. 0n* you yourself *i* not +now what to *o. So you *i* nothing. You Gust continue* with your life as -efore the meeting. !erhaps you will ha e another opportunity, -ut perhaps you will not.

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.t is much -etter if the church lea*er e@plains clearly what to *o. $e can tell people to repent, -ut they may not +now how to repent. $e can tell people to pray, -ut they may not +now what to pray. So it is a goo* i*ea to lea* people in a simple prayer. .f that *oes not seem right, the lea*er coul* as+ all the people to say =0men> at the en* of his own prayer. $ere is a simple prayer that a church lea*er can as+ people to pray with him on such an occasion6 .Dear God, I $no/ that I have done many /rong and evil things3 I have not obeyed yo!r la/ and yo! %onsider me g!ilty3 I realise that I %annot save myself3 #!t I than$ yo! that Christ died for me3 *nd I !nderstand that, by his death, yo! %an give me a right relationship /ith yo!rself3 o no/, I invite yo! into my life3 I as$ yo! no/ to forgive me and to %hange my life3 I than$ yo! be%a!se of yo!r promise to a%%ept all /ho tr!st yo!3 *men31 .f the lea*er as+s people to Goin in the wor* =0men>, it may -e right to e@plain its meaning. .t means ='his is the truth>B people use it at the en* of a prayer to show that they agree with the prayer. .n other wor*s, they are as+ing ;o* to accept the lea*er>s prayer as if it were their own prayer. .f they are sincere a-out that, then ;o* will accept their prayer. 'he church lea*er shoul* encourage people to spea+ to him at the en* of the meeting. 'hen, he can gi e them personal a* ice. 'his chapter is a-out the a* ice that people nee* in or*er to trust 4hrist for the first time. 'hat a* ice shoul* only -e a-out their relationship with 4hrist. 0t that time, we *o not tell people to Goin a church. 'hat is not necessary for ;o* to sa e a person. 3ut after people -ecome 4hristians, they nee* more a* ice. 'hey nee* to +now how to *e elop in their 4hristian li es. So they shoul* rea* the 3i-le an* they shoul* pray. 'hey shoul* fin* a goo* church that -elie es the 3i-le ($e-rews 1062E). 'here, they will fin* goo* 4hristian frien*s who can help them. 'hey shoul* confess to ;o* the wrong things that they *o. ;o* will forgi e them (1 9ohn 16?). 'hey shoul* tell other people a-out 9esus. 'hey shoul* start to *o ;o*>s wor+, an* they shoul* show his lo e in practical ways. 'hey will *o this -oth insi*e the church, an* among people who *o not yet +now 9esus (9ames 261E<1D). 0s they *o these things, ;o* will help them to -ecome mature in their 4hristian li es. 0n* they can -e confi*ent that ;o* is now their ;o*. 'hey ha e a relationship with him, an* he will always -e with them. 0n* so, each *ay, they can trust him completely.

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(alatians: Bible Study and Commentary

C3od h"s m"de his #eo#le freeD

0 3i-le Stu*y in EasyEnglish (1200 wor* oca-ulary) on !aul>s letter to the ;alatians

Keith Simons
'his commentary has re ei-ed 0* ance* 'heological 4hec+ing, -y an in*epen*ent 'heological 4hec+er. )ur /asy/nglish le@icon, grammar, an* chec+ing facilities are +in*ly pro i*e* -y ,ycliffe 0ssociates (&K). 0 wor* list at the en* e@plains wor*s with a Pstar -y them.

=bout the Book of (alatians

'his is a letter that !aul sent to ;alatia. $e wrote it to help the 4hristians there. Some teachers there were teaching wrong i*eas to the 4hristians. So !aul e@plaine* carefully why those i*eas were wrong. !aul>s letter has helpe* many people since then. 'his letter is one of the most important -oo+s that 4hristians ha e. .t teaches that people cannot sa e themsel es -y their own wor+. )nly ;o* can sa e people. 0n* he *oes it as a free gift. $e *oes it -y 4hrist>s *eath. ,e must as+ 4hrist to come into our li es. 0n* then ;o* gi es us his P$oly Spirit. 3y the P$oly Spirit, we can *o the things that ;o* wants us to *o.

(alatians hapter $
;aul prays for the Christians
(alatians $:$70 ;aul begins his letter 'o*ay, people use the wor* <apostles+ to mean the first lea*ers of the 4hristians. 3ut the wor* =apostle> really means a ser ant who ta+es a message. &sually, an important man sent his ser ant to ta+e the message. 3ut the message that !aul -rought was not from any man. .t was not from the church lea*ers in 9erusalem or anywhere else. (od ha* gi en that message to !aul. 0n* so !aul wrote his letter. $e was telling ;o*>s message to some 4hristians. 'hese 4hristians li e* in a country calle* (alatia. So we call them the =;alatians>. 'o*ay, ;alatia is part of the country calle* 'ur+ey. 'here were se eral churches in ;alatia. !aul ha* wor+e* there. $e +new the 4hristians well. 0n* he +new a-out their pro-lems. Some teachers there were teaching wrong i*eas to the 4hristians. !aul wante* to help those 4hristians. !hat ;aul was praying !aul was praying for those 4hristians. 0n* he tol* them what he was praying. 'hese wrong i*eas were causing them trou-les. 'hey felt confuse*. !aul as+e* ;o* to -e +in* to those 4hristians. 0n* !aul as+e* ;o* to help them. ,e +now that !aul usually praye* these things for 4hristians. 3ut here he e@plaine* why he praye* this. 9esus ha* *ie* for them. $e *ie* so that ;o* woul* sa e them. 'here are many -a* things in this worl*. 3ut ;o* has chosen to sa e his people from all these things. $e is such a great ;o*H

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(od+s good news

(alatians $:37$9 'he wor* <gospel+ means <good news+. !aul chose that wor* to *escri-e the message that ;o* ha* gi en to him. 0n* ;o* ha* not gi en his message to !aul only. ;o* gi es that message to e eryone who really is a 4hristian. $e wants all people e erywhere to recei e his message. 3ut the 4hristians in ;alatia ha* hear* a different message. 'hat message came from some teachers who were wor+ing there. 'heir i*eas *i* not come from ;o*, so those i*eas were not really the gospel. .t was a false gospel. .t was not e en a gospel, -ecause it was not goo* news. Still to*ay, some teachers try to confuse people a-out the gospel. 3ut there is only one gospel. 0n* there is only one Bible. ;o* has not change* his min*. 4hristians must ne er teach things to each other that the 3i-le *oes not teach. / en an Pangel must not come from hea en (;o*>s home) to spea+ a *ifferent message. !aul +new that the false teachers woul* not li+e his wor*s. 3ut his purpose was not to ma+e anyone happy. $e ha* to tell the 4hristians only what is true. $e was writing on ;o*>s -ehalf. $e was a ser ant of 4hrist. So !aul coul* write nothing else. $e ha* to o-ey his master, that is, 4hrist.

#ow ;aul+s life hanged

(alatians $:$$7$5 &sually, 4hristian lea*ers teach the gospel (;o*>s goo* news) to new 4hristians. So, 4hristians learn the gospel from other 4hristians. 3ut that *i* not happen to !aul. .nstea*, it was (od who taught !aul. So !aul was ery sure that his message came from ;o*. !aul -elie e* that ;o* ha* alrea*y chosen him at his -irth. ;o* ha* a special wor+ for !aul to *o. !aul *i* not +now anything a-out that. 3ut e en when he was a young man, he wante* to wor+ for ;o*. ;aul as a young man !aul *i* not then +now the gospel. 0n* he *i* not +now what ;o* wante* him to *o. !aul ha* certain i*eas a-out ;o*. So !aul thought that the 4hristians were ery wrong. !aul *eci*e* that he woul* fight against the 4hristians. $e -elie e* that ;o* wante* him to *o that. !aul put many 4hristians into the prisons. 0n* the 4hristians were afrai* of him. ;aul be omes a Christian 3ut then ;o* change* !aul>s life. You can rea* what happene* in 0cts ?61<1? an* 0cts 2263<1C. (!aul was still using his ol* name, Saul, then.) !aul *i* not change his own life. $e *i* not e en +now that he nee*e* to change anything. (od did it> !aul saw 9esus 4hrist. .mme*iately, !aul +new how wrong he ha* -een. So he -ecame a 4hristian. Soon after this, ;o* showe* !aul the purpose of his life. :i+e 9esus an* all the first 4hristians, !aul was a P9ew. 3ut the gospel, ;o*>s goo* news, is for e-eryone. 0n* ;o* wante* !aul to teach the gospel to people who were not P9ews. ;aul in =rabia 'he other 4hristians were not rea*y to *o this yet. So it was ;o* who taught !aul a-out this. ;o* cause* !aul to go to the country calle* 0ra-ia. 'here were no other 4hristians in that country then. ,e *o not +now how ;o* taught !aul there. 3ut we can -e sure that !aul praye* much. 0n* we can -e sure that he stu*ie* his 3i-le there. !aul wante* to -e with the other 4hristians. $e trie* to Goin the church in "amascus. $e tol* the P9ews a-out 9esus there. 3ut he was not a-le to remain there. !eople were trying to +ill him (0cts ?622<23).

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;aul tea hes (od+s good news

(alatians $:$67*/ ;aul tries to -isit ;eter !aul also trie* to Goin the church in %erusalem. 'his was the most important church at that time. !eter (also calle* 4ephas) an* 9ames were the lea*ers of that church. !aul wante* to isit !eter -ecause !eter +new 9esus well. 'his seems to -e the same isit as in 0cts ?62C<30. So !aul came to 9erusalem. 3ut people coul* not -elie e that he really was a 4hristian. 'he 4hristians refuse* to meet him. .n the en*, 3arna-as helpe* !aul to meet the church lea*ers. 3arna-as +new what ha* happene* to !aul. So !aul met !eter. 3ut !aul coul* only remain there for two wee+s. !eople were trying to +ill him again. ;o* tol* him that he must lea e 9erusalem imme*iately (0cts 22618). ;aul goes to Cili ia and Syria So !aul went -ac+ to Cili ia, where he was -orn. 0n* he went to Syria. $e tol* people there a-out ;o*>s goo* news. 'he 4hristians in 9u*ea an* 9erusalem recei e* reports. 0n* they +new that ;o* ha* really change* !aul>s life. ;aul in =ntio h !aul was still teaching ;o*>s goo* news to P9ews only. !aul *oes not e@plain here what happene* ne@t. 'he church in =ntio h nee*e* another lea*er. 3arna-as went to 4ilicia an* he as+e* !aul to *o this Go- (0cts 1162E<2C). So !aul wor+e* in 0ntioch. $e remaine* there for one year. 'hen the P$oly Spirit tol* the church lea*ers there to sen* !aul an* 3arna-as away. ;aul in Cyprus and (alatia !aul an* 3arna-as taught ;o*>s goo* news in many places. #irst, they went to 4yprus, where 3arna-as ha* once li e*. 0n* then they went to (alatia. ;aul tea hes (od+s good news to people who are not M%ews .n ;alatia, they -egan to teach ;o*>s goo* news to people who were not M%ews. %any of them -ecame 4hristians. !aul wrote this letter to help those 4hristians in ;alatia. $e ha* taught ;o*>s goo* news to them. 3ut they were not P9ews. 0fter that, !aul returne* to 0ntioch. The problems in (alatia 'hen other teachers went to ;alatia. 'hose teachers were P9ews, li+e !aul. 3ut !aul *i* not agree with all those teachers. Some teachers were telling the 4hristians that they must o-ey the P9ewish rules. 3ut !aul ha* not taught them to o-ey those rules. 0n* the 4hristians in ;alatia *i* not +now what they shoul* *o.

(alatians hapter *
(od+s good news is for e-eryone
(alatians *:$7$9 ;aul ontinues to tea h people who are not M%ews !aul ha* -egun to e@plain ;o*>s goo* news to people who were not P9ews. !aul taught them the same things that he taught to P9ews. So he taught them that %esus had died for them too.

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!aul an* 3arna-as returne* to 0ntioch. 0n* there, they continue* to wor+ with people who were not P9ews. 'hey -elie e* that ;o* wante* them to *o that. 3ut then some men came from 9erusalem. 'hey sai* that they were teachers in the church there. 3ut they *i* not agree with !aul an* 3arna-as. The rules that the tea hers taught 'he men (from 9erusalem) -egan to teach in 0ntioch. 'hey spo+e to the people who were not P9ews. 'hey tol* those people that they must o-ey the P9ewish rules. .f they *i* not *o that, ;o* woul* not sa e them (0cts 1E61). 'hat is what they taught. 'he most important rule was that the men must let someone M ir um ise them. 'his happens when someone cuts a little s+in from the man>s -o*y. ('hey cut it from the part of the -o*y that only males ha e.) 'he P9ews *o this -ecause of the promises that ;o* ma*e to 0-raham (;enesis chapter 1D). 0 man who accepts this mar+ in his -o*y -ecomes li+e a P9ew. 'he 4hristians in 9erusalem were all P9ews. So the males among them ha* alrea*y recei e* this mar+. 0n* !aul was a P9ew too. $e *i* not thin+ that it was wrong to Pcircumcise someone (0cts 1C63). 3ut !aul coul* see that there was something wrong a-out these new teachers. 'he P9ewish rules seeme* more important to them than 9esus *i*. 'he teachers *i* not only want to Pcircumcise the men who were not P9ews. 'he teachers wante* them to o-ey all the P9ewish rules. ;aul and Barnabas go to %erusalem !aul saw that this was not ;o*>s goo* news. So he an* 3arna-as went to %erusalem. 'hey *i* not *o the things that those wrong teachers were *oing in 0ntioch. !aul an* 3arna-as *i* not try to teach their own i*eas to all the 4hristians. .nstea*, they spo+e only to the people who seeme* to -e leaders. 0cts chapter 1E also *escri-es this meeting. ;aul meets the hur h+s leaders in %erusalem !aul spea+s a-out the people who =seeme*> to -e lea*ers. 'he church in 9erusalem was not li+e other churches. %any people taught there. ,hen any 4hristian lea*er went to 9erusalem, the 4hristians as+e* him to teach there. 'hat lea*er might stay there for a wee+, a month or a year. 0n* *uring that time, he woul* continue to teach. So it was not easy to +now who the lea*ers really were. 3ut there was %ames, who was a -rother of 9esus. 0n* there were ;eter (also calle* 4ephas) an* %ohn. !eter an* 9ohn ha* -een 9esus> *isciples (special stu*ents). 'hese three men met !aul an* 3arna-as. 0n* other lea*ers were present too. 'hese men +new ;o*B an* they +new the 3i-le. 'hey woul* +now if !aul an* 3arna-as were wrong. !aul tol* the lea*ers a-out the things that he an* 3arna-as ha* *one. $e e@plaine* what they were teaching. 0n* he tol* them a-out the people who were not P9ews. 0n* the lea*ers agreed with e erything that !aul sai*. !aul was teaching the same things that !eter was teaching. ;o* ha* sent them -oth. ;o* sent !eter to the P9ews. 0n* ;o* sent !aul to people who were not P9ews. 'his was right an* proper. The letter from the leaders 'he lea*ers wrote a letter to help !aul. You can rea* that letter in 0cts 1E623<2?. 'he lea*ers also as+e* !aul to help them. %any 4hristians in 9u*ea were ery poor. ,hen !aul tra elle*, he shoul* as+ 4hristians to gi e some money for them. !aul ha* alrea*y *one this (0cts 11630). 0n* he continue* to *o it (1 4orinthians 1C61<A). So, people who were not P9ews ould -ecome 4hristians. 'heir men *i* not nee* anyone to Pcircumcise them. (od+s good news is the same2 whether people are M%ews or not>

Christians should not be separate from ea h other

(alatians *:$$7$. ;eter -isits =ntio h

$($

So !aul an* 3arna-as returne* to =ntio h. 'hey continue* to wor+ as church lea*ers there. Se eral people who were not P9ews -ecame 4hristians in that church. ;eter (also calle* 4ephas) went to 0ntioch too. $e was happy a-out the things that were happening there. $e e en ate meals with the people who were not P9ews. P9ews *i* not usually *o that then. 'hey woul* not isit or eat with other people. P9ews were separate from other people -ecause of their rules. ;eter hanges his mind 3ut then !eter change* his min*. 'his was -ecause some 4hristians ha* come from 9erusalem. 9ames ha* sent them to 0ntioch. 0ll the 4hristians in the 9erusalem church were P9ews. So they all *i* the same things that other P9ews *i*. ,hen !eter met these isitors from 9erusalem, he was afraid. So then he refuse* to eat with the people who were not P9ews. !eter was an important lea*er. ,hen he *i* that, other people *i* the same thing. So, the people from the church coul* not still eat together. 'he P9ews refuse* to eat with anyone who was not a P9ew. 4hristians were ma+ing themsel es separate from other 4hristians. / en 3arna-as was *oing this. !aul +new that this was wrong. ;o* ha* ma*e them all 4hristians, whether they were P9ews or not. So they shoul* not ma+e themsel es separate from each other. (alatians *:$/ ;aul tells ;eter that he is wrong ,hen a lea*er *oes something wrong, it can cause trou-le for many people. !eter was wrong, an* !aul ha* to tell him. &sually, we woul* not want to *o that in front of other people. 3ut !aul coul* *o nothing else. E-eryone +new what !eter ha* *one. So !aul ha* to ma+e it clear that !eter was wrong. 'he pro-lem was too important. So !aul e@plaine* this to !eter. ;eter+s mistake !eter ha* not o-eye* the P9ewish rules. $e ha* eaten with people who were not P9ews. 3ut then !eter ma*e himself separate from those people. So they woul* ha e to o-ey all the P9ewish rules -efore !eter woul* eat with themH .t was clear that !eter was wrong. $e coul* not as+ other people to o-ey rules that he *i* not o-ey himselfH

=ll people do wrong things

(alatians *:$07$5 Nobody is righteous 'here are three +in*s of people. 0n* they all *o wrong things6 (1) 'here are M%ews. 'hey should +now the rules that ;o* has ma*e. 3ut they still *o wrong things. !eople cannot ma+e themsel es righteous in front of ;o*. (2) 'here are people who are not M%ews. 'hey *o not +now the rules that ;o* has ma*e. So they *o not +now what ;o* wants them to *o. 3ecause of that, they *o many wrong things. (3) 'here are Christians. 'hey may -e P9ews. )r they may not -e P9ews. 4hristians still *o wrong things. 3ut they *o not *o those wrong things -ecause of 4hrist. 'hey are 4hristians -ecause they as+ ;o* to ma+e them righteous. ;o* *oes that -ecause 9esus *ie*. 0n* so 4hristians -elie e him. The word <righteous+

$(%

'he wor* <righteous+ means =completely goo*>. 3ut no-o*y is completely goo*. So no-o*y is righteous. 0n* there is nothing that people can *o to ma+e themsel es righteous. )nly ;o* can ma+e people righteous. )nly 9esus 4hrist is righteous. 4hrist is righteous -ecause he is ;o*. 0n* ;o* is completely goo*B he ne er *oes any wrong things. 3ut 4hrist *ie* on -ehalf of people who are not righteous. $e *ie* so that ;o* woul* ma+e them righteous. ,hen people as+ ;o* to come into their li es, ;o* changes their li es. .mme*iately, those people -ecome 4hristians. 0n* ;o* ma+es them righteous. 'hey still *o wrong things, -ut ;o* is still wor+ing in their li es.

(od hanges li-es

(alatians *:$67*$ = new life with a new purpose ,hen someone -ecomes a 4hristian, his life changes completely. 'hat person>s ol* life has finishe*. 'he things that seeme* important then are not important now. $e has a new life. 'hat person has a new purpose for his life. 3efore, he li e* for himself. (ow, he li es for Christ. Christ makes us Mrighteous 'his is only possi-le -ecause of Christ. 4hrist lo e* that person. $e *ie* for that person. 0n* now that person li es for 4hrist. .t is not rules that ma+e this possi-le. ;o*>s rules say that a person must o-ey those rules completely. 0 person who *oes not o-ey ;o*>s rules must *ie. 3ut 4hrist *ie* on -ehalf of that person. .t is lo-e that ma+es this possi-le. 9esus lo e*, so we li e. 3ut we *o not li e so that we can *o the same ol* things. .t is Christ who ma+es us Prighteous, not the rules. So we *o not li e -y the rules. ,e li e by Christ. ,e -elie e him. 0n*, each *ay, he helps us to *o the right things. $e *oes this -y the P$oly Spirit.

(alatians hapter .
Christ is more important than the rules
(alatians .:$70 ,e can see that !aul really lo e* the 4hristians in ;alatia. 3ut he cannot -elie e what has happene* to themH 'hey were ne er P9ews. ;o* accepte* them, so they are 4hristians. 3ut now they want to li e li+e P9ews. 0n* 4hristians in ;alatia are e en as+ing people to Pcircumcise themH !aul ha* taught them clearly a-out %esus+ death. ;o* ha* sent his M#oly Spirit into their li es. ;o* ha* helpe* them when they ha* many trou-les. 0n* he was still *oing goo* an* powerful things among them. 3ut those 4hristians in ;alatia wante* to o-ey rulesH 'hey thought that they shoul* do things to ma+e ;o* happyH 'hey wante* to -e li+e the P9ews. 3ut ;o* is not happy -ecause people o-ey rules well. ;o* is happy when people belie-e him. 0n* it is those people that ;o* ma+es Prighteous.

;aul e,plains about =braham

(alatians .:378 The importan e of =braham !aul writes a-out 0-raham. 'here are important reasons why !aul has to e@plain a-out 0-raham.

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(1) 'he 4hristians in ;alatia wante* to o-ey the P9ewish rules. So they must as+ someone to M ir um ise them. 0-raham was the first person in the 3i-le who recei e* this mar+. 3ut he *i* not *o it -ecause of any rules. $e *i* it -ecause of (od+s promises. (2) 'he 4hristians in ;alatia wante* to -e like M%ews. So 0-raham was ery important to them. 'he P9ews came from 0-raham>s family. 'he families of 0-raham>s gran*son, 9aco-, were the first P9ews. 'he P9ews were special -ecause of (od+s promises to 0-raham. (3) 'he 3i-le says that ;o* ma*e 0-raham Mrighteous (;enesis 1E6C). ;o* *i* not *o this -ecause 0-raham o-eye* any rules. ;o* *i* not gi e his rules until A30 years later. ;o* ma*e 0-raham Prighteous -ecause 0-raham belie-ed ;o*. 'hat is, 0-raham -elie e* (od+s promises to him. (od+s promises to =braham So !aul has to write a-out (od+s promises. ;enesis 1262<3 is the first promise to 0-raham. 'here is a surprise in that promise. 'he 4hristians in ;alatia wante* to -ecome li+e P9ews. 3ut ;o* promised to -e +in* to people e-erywhere. So ;o* promise* to help the people in ;alatia tooH 'hat was part of ;o*>s promise to 0-raham. 0n* they *i* not ha e to -ecome P9ews firstH =braham belie-ed (od 'he most important fact a-out 0-raham is that he belie-ed ;o*. So people who -elie e ;o* -ecome li+e 0-raham. .t is those people who really -elong to =braham+s family. )ther people may -elong to 0-raham>s human family. 3ut if they *o not -elie e ;o*, they are not li+e 0-raham.

Blessings and urses

(alatians .:$97$/ Blessing for people who belie-e ;o* *oes goo* things for the people who -elie e him. ,e call those goo* things <blessings+. 3ecause 0-raham -elie e*, people from e ery country can recei e ;o*>s -lessing (;alatians 368). = urse for people who do not obey (od+s rules 'he opposite of a -lessing is a urse. =4urses> mean -a* things. 3a* things happen if anyone *oes not o-ey ;o*>s rules completely. "euteronomy 2D62C says that. ;eople annot make themsel-es Mrighteous 'he 4hristians in ;alatia thought that they coul* ma+e themsel es Prighteous. 'hey were trying to o-ey the rules that ;o* ha* ma*e. 3ut they coul* not *o it. (o-o*y coul* o-ey all ;o*>s rules (Fomans 3623). So there was a curse against them. 'hey wante* a -lessing, -ut they got a curse. 'hey nee*e* ;o*>s promises, -ut they chose his rules. 'hey shoul* ha e learne* the lesson in $a-a++u+ 26A. ;o* ma+es Prighteous the people who -elie e. ;o*>s rules were not for people who belie-e. .nstea*, they were rules that people ha* to obey. Christ a epted the urse So the rules -rought a curse when people *i* not o-ey them. 3ut 4hrist accepte* that curse. 'hat happene* when he *ie* on their -ehalf. $e ha* the curse so that they ha e the -lessing. So ;o* *oes the things that he promise* to 0-raham. ;o* gi es his -lessing to people who -elong to all the countries. 0n* he gi es his P$oly Spirit to them -ecause they belie-e.

(od+s promises to =braham

(alatians .:$07$6 The importan e of promises !eople ma+e promises too. 0n* those promises can -e ery important for their family or e en their country. )ften go ernments will not let anyone change such an important promise.

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;o* ma*e his promises to 0-raham. 0n* no-o*y coul* change them. / en ;o* coul* not change them. ;o* always *oes the things that he promise*. (od+s rules do not hange his promises ;o* ga e his rules to %oses. 'his happene* A30 years after ;o* ma*e these promises. So the rules coul* not change the promises. !eople *i* not recei e the promises -ecause of the rules. So ;o* ga e his rules, an* they were important. 3ut they *i* not change ;o*>s promises. (od+s promises were really promises to Christ ;o* ga e those promises to 0-raham. 3ut they were not only for 0-raham. .t was ery important for 0-raham that his family continue*. 0n* his family *i* continue. 'he P9ews came from his family. 0n* 4hrist came from the P9ews. So really, ;o* ma*e these promises to 4hrist.

The purpose of (od+s rules

(alatians .:$87*9 (od was separate from his people 'he rules that ;o* ma*e were not without a purpose. 'hey were necessary -ecause people were *oing ery many wrong things. 3ecause of those wrong things, ;o* was separate from his people. 'hey coul* not meet him, e en to hear his rules. ;o* ha* to choose someone who woul* recei e his rules on their -ehalf. 'hat person was ?oses. (od wants to li-e among his people ;o* use* %oses -ecause ;o* was separate from his people. 3ut ;o* *oes not want to -e separate from his people. $e wants to li e among them. $e wants to -e their ;o*.

The rules and the promises

(alatians .:*$7*8 (od ga-e the rules so that people would a ept his promises So, there are (od+s rules an* there are (od+s promises. ;o*, who ga e the rules, also ga e the promises. 'hey are not opposites. ;o* ga e them -oth for the same reason. ;o* ga e the rules so that people woul* accept the promises. #irst, people ha* to +now the wrong things that they were *oing. So they nee*e* ;o*>s rules. 'hen, they ha* to -elie e ;o*. So they nee*e* his promises. 'hey woul* as+ 4hrist to come into their li es. 0n* ;o* woul* ma+e them Prighteous. (od+s rules tea h people not to do wrong thingsJ his promises make people free ;o* always wante* his people to -e free. 3ut he *i* not want them to *o whate er they wante*. $e *i* not want them to *o things that are wrong an* -a*. So he ma*e his rules, which were li+e a teacher. 0 teacher teaches his stu*ents not to *o wrong things. 0n* while he teaches them, they are not free. 3ut after that, they -ecome free. 0n* so, at the proper time, 4hrist came. 4hrist came -ecause of ;o*>s promises. 4hrist *ie* so that ;o* coul* ma+e his people Prighteous. 0n* then ;o*>s people are free. 'hey are not free -ecause of the things that they ha e *one. 'hey are not free -ecause they o-eye* rules. 'hey are free -ecause of Christ. (od says that his people are Mrighteous 'hey themsel es are not Prighteous. 'hey ha e *one many wrong things. 3ut 4hrist was Prighteous. So (od says that they are Prighteous. 'hey are li+e someone who wears another person>s clothes. ,hen ;o* loo+s at them, he sees 4hrist. )r, they are li+e someone who has marrie* 4hrist. ,e thin+ that a man an* his wife are separate people. 3ut ;o* sees them -oth as one person.

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,hen people -elong to 4hrist, they are not still separate from each other. !eople see P9ews an* other people. !eople see males an* females. !eople see sla es an* free people. 3ut ;o* sees his people. 'hey are 4hrist>s, an*, li+e 0-raham, they belie-e. So they recei e all that ;o* promise* to 0-raham. 'hose promises were really to 4hrist (;alatians 361C). 0n* ;o*>s people -elong to 4hrist. So those promises are for them.

(alatians hapter /
(od has made his people free
(alatians /:$75 = son is like a sla-e until he rea hes the proper age !aul uses an e@ample to e@plain why ;o* ga e his rules. 0 rich man may gi e e erything to his son. 3ut that son is still a chil*. So, the son recei es nothing yet. .nstea*, other people ha e authority o er his money. 0n* the son *oes not e en rule o er his own life. $e must o-ey his teacher. 'hat son is the master of e erything that will -ecome his. 3ut while he is still a chil*, he is li+e a sla e. $e has to o-ey other people until he is the proper age. Before (od sent %esus 3efore ;o* sent 9esus, ;o*>s people were li+e sla es. ;o* ha* chosen those people to -ecome his sons an* his *aughters. 0n* ;o* the #ather wante* them to recei e e erything. 3ut they were not rea*y to recei e their gift. So, there were rules that they ha* to o-ey. ;o* wrote his rules for the P9ews. 0n* he showe* other people too that they shoul* *o the right things. 'hey saw the worl* an* the s+y, so they all +new something a-out ;o* (!salm 1?61<A). So all people -ecame li+e sla es to the things that rule* the worl*. !hen %esus ame 3ut then, ;o* sent 9esus. .t was the proper time. ;o* ha* use* his rules to teach the P9ews so that they coul* recognise his son. 0n* a powerful an* cruel go ernment rule* ery many countries. So many people +new that they nee*e* someone to sa e them. !eople were rea*y for ;o* to *o his wor+. 0n* then 9esus, (od+s son, came. $e *i* not seem important. $is -irth seeme* li+e any other -irth. !eople *i* not +now that his mother, %ary, ha* not ha* se@ with her hus-an*, 9oseph. $is family seeme* li+e any other family among the P9ews. 'hey too o-eye* the rules that ;o* ha* gi en. (od makes people into his own sons and daughters .t was (od who sent 4hrist into the worl*. $e *i* it to ma+e his people free. $is rules ha* authority o er his people for the proper time. 3ut now ;o* was *oing something new. $e was ma+ing the people who ha* -een sla es into his sons and daughters. $e was ma+ing them free -y his P$oly Spirit. 0n* they are li+e chil*ren who are ery happy. 'hey lo e (od their )ather ery much. 'hey e en call him <=bba+, which is a chil*ren>s wor* for their father. So !aul tells the 4hristians in ;alatia that they are not still li+e sla es. 'hey are the sons an* *aughters of ;o*. ;o* has ma*e them free. (ow they will *o the right things be ause they lo-e (od ery much. 0n* ;o* also lo es them ery much. $e has many gifts for them.

Christians who want to obey rules

(alatians /:67$$

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Christ makes people free !aul has e@plaine* how the P9ews o-eye* ;o*>s rules. 3y those rules, the P9ews learne* a-out ;o*. 0n* -y 4hrist, ;o* ma*e P9ews free. 3ut most 4hristians in ;alatia ha* not -een P9ews. 3ecause they were not P9ews, they *i* not +now ;o* then. 3ut they were still li+e sla es. .t was not ;o*>s rules that they ha* to o-ey. Something that was worse rule* their li es. 'hey o-eye* false gods then. 'hey were the sla-es of those false go*s. 3ut now, they +new ;o*. )r, it was -etter to say that (od knew them. ;o* ha* chosen them. ;o* ha* sa e* them. ;o* ha* change* their li es. ;o* ha* ma*e them free, an* they ha* -ecome his sons an* his *aughters. Dules an seem more important than Christ is 3ut now the 4hristians in ;alatia want to o-ey ery many rules again. !aul is surprise* an* sa*. 'hey li+e the rules a-out special *ays, special months, an* special years. 'hey li+e all the rules that the P9ews ha e. 0n* so the 4hristians in ;alatia want to -ecome li+e sla es. !aul feels afrai*. $e ha* taught these people a-out 4hrist. 0n* 4hrist ha* ma*e them free. 3ut now, 4hrist *i* not seem important to them. 'hey wante* rules nowH

The lo-e of a Christian leader

(alatians /:$*7*9 ;aul and the Christians in (alatia on e lo-ed ea h other 0 lea*er in a church shoul* lo e the people that he teaches. 0n* they shoul* lo e him. 'hat happene* in ;alatia. !aul writes a-out the wea+ness that he felt there. $e ha* many trou-les while he taught ;o*>s goo* news in ;alatia. 3ut the 4hristians in ;alatia lo e* him. 0n* they *i* e erything possi-le to help him. !aul still lo e* the 4hristians in ;alatia. $e was sa* when people tol* him a-out their wrong i*eas. 'hese trou-les seeme* to cause him pain. 'hat pain felt li+e a mother>s pain while she is gi ing -irth. !aul felt li+e a parent who lo es his chil*ren. 0n* !aul thought that the 4hristians in ;alatia were li+e his hildren. $e was the first person to tell them a-out 4hrist. 'he result of !aul>s wor+ there was that they -ecame chil*ren of ;o*. The Christians in (alatia had hanged 3ut the 4hristians in ;alatia ha* change*. 'hey *i* not still feel that lo e for !aul. 0n* now other people wante* their lo e. 'hese people were the people who were teaching them to o-ey the P9ewish rules. 0n* these people were not teaching these things -ecause of lo e. 'hey taught -ecause they wante* to rule other people>s li es.

= lesson about two sons of =braham

(alatians /:*$7*. = lesson from =braham+s life Still, the 4hristians in ;alatia wante* to o-ey ;o*>s rules ery much. 'hose rules are in the -oo+s that %oses wrote. So !aul tol* them that they must rea* those -oo+s. 'he first of those -oo+s is calle* ;enesis. 'he rule that the P9ews must Pcircumcise -oys an* men is in ;enesis. 'he P9ews *o that -ecause of the e ents in 0-raham>s life. So, again, !aul wrote a-out 0-raham. The importan e of =braham+s sons ,hen we rea* a-out 0-raham>s life, 0-raham>s sons are ery important. ;o* ma*e promises to 0-raham. 3ut ;o* woul* not *o those things *uring 0-raham>s life. 'hose promises were for future enturies. So, 0-raham nee*e* a son. 0n* ;o* sai* that 0-raham woul* ha e a son. 3ut it was not easy for 0-raham to ha e a son. 0-raham>s wife -ecame ol* an* they still *i* not ha e a son.

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1shmael2 the son of =braham+s sla-e wife So, 0-raham marrie* his sla e, calle* $agar, an* she -ecame his secon* wife. 'hey ha* a son calle* 1shmael. .shmael>s -irth was not the result of ;o*>s promises. $e was 0-raham>s son. 3ut he was not the son that (od promised to 0-raham. ;o* ha* ma*e promises a-out future centuries. 3ut those promises woul* not happen -y .shmael. 0-raham still nee*e* another son. 1saa 2 the son of =braham+s free wife 0-raham>s first wife calle* Sarah -ecame ery ol*. 0n* it seeme* impossi-le for her to ha e a chil*. 3ut ;o* ha* ma*e his promise. 0n* so 0-raham an* Sarah ha* a son. $e was calle* 1saa . The two sons of =braham So 0-raham ha* two sons. )ne son was -orn -ecause of (od+s promise. .t happene* -ecause (od ha* *one it. 'hat son was the son of Sarah, who was a free woman. 0n* the other son was -orn -ecause people wante* it to happen. .t happene* -ecause of the things that people *i*. 'hat son was the son of $agar, who was a sla-e. ;aul+s lesson about the two sons ,e can learn from those two women>s li es. ,e can belie-e ;o*>s promises. ,e can let (od wor+ in our li es. 'hen we -ecome li+e Sarah>s sonB we are free. )r, we can *o things as people usually *o those things. !eople are *oing that when they try to o-ey rules. 'hose people are li+e $agar>s son. 'hey are li+e sla-es. 0n* only (od can ma+e them free. (alatians /:*/7*5 The two sons are like the two ities alled %erusalem ;o* ma*e his rules at the mountain calle* Sinai. 'here he ga e them to the P9ews. %erusalem is the most important city for P9ews. 'here, they continue to teach those rules. 0n* they continue to o-ey those rules. 'hat is the wor+ that they must *o. 3ut !aul wrote a-out another %erusalem. .t is the future city for all ;o*>s people. 0n* there, all ;o*>s people will -e free. 9ohn also wrote a-out that city (Fe elation chapters 21 an* 22). !aul repeate* .saiah EA61. Sarah was not a-le to ha e chil*ren. 3ut in the en*, all ;o*>s people will -e li+e her chil*renH (alatians /:*67.$ (od+s promise is only to the people who belie-e him ;o*>s people are free. So they are li+e .saac. 'hey ha e -ecome ;o*>s chil*ren -ecause of his promise. 3ut other people *o not li+e the people who -elie e ;o*>s promise. 'hat happene* to .shmael an* .saac. .shmael was cruel to .saac. !aul repeats Sarah>s wor*s to 0-raham (;enesis 21610). 0-raham lo e* -oth sons. 0n* he as+e* ;o* what he must *o. ;o* tol* 0-raham that Sarah was right. ;o*>s promise was not to .shmael. .t was to .saac. 0n* 4hristians, li+e .saac, are free people -ecause of ;o*>s promise. 'hey are sons an* *aughters of ;o*. .t is only the chil*ren of a sla e who are sla es.

(alatians hapter 0
#ow (od makes people Mrighteous
(alatians 0:$73 The wrong ideas of some tea hers

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!aul wrote this letter -ecause the 4hristians in ;alatia ha* some wrong i*eas. 'hey ha* learne* those i*eas from some teachers. 'hose teachers taught people to o-ey the rules that P9ews o-ey. 0n* so the teachers wante* to Pcircumcise the male 4hristians. Body and Mspirit 'he pro-lem was that the teachers were thin+ing too much a-out people>s bodies. 'he teachers wante* to Pcircumcise the 4hristians> -o*ies. 3ut that was only the -eginning. 'hen they woul* teach people to *o goo* things with their -o*ies. Feally, those teachers wante* to rule people>s li es in this worl*. !aul -elie e* that it was more important to thin+ a-out a person>s Mspirit. Some people ha e taught that the human -o*y is itself a -a* thing. !aul *i* not teach that. .nstea*, !aul taught that ;o* ma*e -oth the human -o*y an* the human Pspirit. 0n* e erything that he ma*e was goo*. !eople -ecame -a* -ecause of sin. Sin means the -a*, wrong things that we *o. #ow people be ome Mrighteous 4hrist ma+es people free, so that sin *oes not still rule their li es. 'hen the M#oly Spirit comes into those people>s li es. 0n* the P$oly Spirit teaches their Pspirits. 'he P$oly Spirit shows them how to *o good and right things. 'hat is what shoul* happen in a 4hristian>s life. 3ut the 4hristians in ;alatia were *oing something else. 'he 4hristians in ;alatia were not P9ews. 3ut they were trying to -ecome li+e P9ews. 4hrist ha* ma*e them free. 'hose 4hristians wante* someone to Pcircumcise them. 3ut people who want to -e li+e P9ews must o-ey all the P9ewish rules. 0 person who must o-ey rules is not free. 'he 4hristians in ;alatia thought that the P9ewish rules woul* teach them how to -ecome Prighteous. 3ut it is ;o* who will ma+e people Prighteous, -y 4hrist>s *eath. .t is not something that we *o. .t is ;o*>s gift to people who -elie e. .f someone Pcircumcises a man, that mar+ *oes not ma+e that man Prighteous.

;eople soon belie-e wrong ideas

(alatians 0:57$* (od is against these wrong ideas 'he 4hristians in ;alatia ha* -elie e* some wrong i*eas. 3ut !aul was sure that they woul* change their min*s. $e +new the things that ;o* ha* alrea*y *one in their li es. 0n* he -elie e* that ;o* was still wor+ing among them. 'hese wrong i*eas were li+e yeast. Yeast is something that people put into flour. .t causes -rea* to rise. 0 little yeast goes Iuic+ly through all the flour. 'he 4hristians in ;alatia were li+e that. Some people ha* taught them a few wrong i*eas. 0n* ery Iuic+ly, all the 4hristians -elie e* those i*eas. 3ut the wrong i*eas *i* not come from ;o*. 'hey were only people+s thoughts. 0n* ;o* was against the teachers who were teaching these wrong things. )alse tea hers are against the message about Christ+s death !aul *i* not tell people that they shoul* let someone Pcircumcise them. 'hat is why ery many people were against him. .nstea*, he taught people a-out 4hrist>s *eath. $e taught people that ;o* wante* to ma+e them free. 'hese teachers in ;alatia *i* not want !aul to teach thatH = mark in the body does not ause people to do the right things 'hose teachers wante* to cut a little s+in from men>s -o*ies. 'he teachers were thin+ing too much a-out the human -o*y. .f the body was ery important, perhaps the teachers shoul* cut more s+in from their own -o*ies. !erhaps they shoul* cut away the whole male part of their -o*iesH !aul *i* not really want anyone to *o this. 3oth he an* the teachers +new that this was not a right thing to *o. ;o*>s rules say that a man must not *o it ("euteronomy 2361).

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;o* tol* the P9ews that someone shoul* Pcircumcise them. 3ut he *i* not tell them this so that they woul* only ha e a mar+ in their -o*ies. .t was much more important for people to belie-e in their Pspirits. 0 mar+ in the -o*y *oes not cause people to *o the right things. 3ut when ;o* changes their Mspirits, then they can *o the right things.

(od+s rules tea h us to lo-e

(alatians 0:$.7$0 Some people think only about themsel-es !eople may say, =.f people *o not ha e to o-ey rules, then they will *o many wrong things.> 'his is correct if people only want to ma+e themsel-es happy. 'hose people thin+ only a-out their li es now. 'hat is, in this worl*. 'hey are thin+ing a-out their -o*ies an* not their Pspirits. 3ut that is not what 4hristians shoul* *o. Christians should lo-e other people 4hristians are free -ecause ;o* ma*e them free. ;o* *i* that -ecause he lo-es people (9ohn 361C). 0n* so 4hristians shoul* lo e other people too. 3ecause 4hrist lo e*, he -ecame li+e a ser ant (%ar+ 106AE). 0n* -ecause 4hristians lo e, they too shoul* -e li+e ser ants (9ohn 1361A< 1D). 'hey must not -e cruel to each other. 3ut if they let the P$oly Spirit help them, they will lo e each other. !hen Christians lo-e other people2 they are obeying (od+s rules 0n* if 4hristians lo e each other, then they really are o-eying ;o*>s rules. !aul repeats :e iticus 1?618. 9esus also sai* that this erse is ery important (%ar+ 12631). !aul e@plains that this is the purpose of all ;o*>s rules. ;o* *i* not ma+e rules so that people woul* ha e rules to o-eyH ;o* ma*e the rules so that people woul* learn to lo-e each other. So !aul was not teaching anything that was against ;o*>s rules. $e was teaching 4hristians to lo-e other people. 'hat was what ;o* wante* his people to *o. ;o* ma*e his rules for that purpose. $e ma*e the rules so that people woul* lo e him. 0n* if they *i* that, they woul* lo e other people too.

!hy Christians need the M#oly Spirit

(alatians 0:$37*3 !hy people do bad things .f a person thin+s too much a-out himself, he will *o many wrong things. 'hat person tries to *o whate er things will ma+e him happy. $e is thin+ing a-out his -o*y, not his Pspirit. So he *oes things that are against ;o*>s rules. 3ut a 4hristian has the M#oly Spirit to help him. 'he P$oly Spirit teaches the 4hristian>s own Pspirit. So the 4hristian *oes things that are right an* goo*. 'he 4hristian +nows that his Pspirit really is important. 'hat is how the Pspirit an* the -o*y can -e opposites. )ne person may only *o those things that his body li+es. 'hat person may *o e ery +in* of -a* thing. ;o*>s rules say that these things are wrong. !eople li+e that are not 4hristians. 'hey are against ;o*. 'hey are against e ery goo* thing. 'hey let their -o*ies rule their li es. ,hen they *ie, they will not go to hea en (;o*>s home). ;o* is against them. The M#oly Spirit has authority in a Christian+s life 0nother person -elie es that his Mspirit is important. So he lets the P$oly Spirit help him. 'hat person is careful a-out the things that his -o*y wants. So he *oes not let those things rule his life. 0lso, the rules *o not ha e authority o er his life. .nstea*, ;o*>s P$oly Spirit has authority. So that person is a 4hristian. 'hat 4hristian *oes not ha e to *o the right things -ecause of any rules. 3ut the M#oly Spirit is in his life. 0n* so he *oes things that are goo* an* right.

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(ood things that happen be ause of the M#oly Spirit+s work !aul>s list ( erses 22<23) shows the goo* things that happen -ecause of the P$oly Spirit>s wor+. !aul *escri-es these things as <fruit+. ;oo* fruit grows on goo* trees. 0n* goo* things happen in 4hristians> li es. #or e@ample, a 4hristian lo es other people. $e *oes not *o it -ecause of rules. $e *oes it -ecause the P$oly Spirit has taught his Pspirit to *o it. .n other wor*s, he *oes it -ecause ;o* is in his life. $e *oes ery many other goo* things too. 0n* goo* things are ne er against ;o*>s rules. 'his person *i* not always *o this. 3efore he -ecame a 4hristian, he was li+e any other person. $e trie* to *o the things that he wante*. $is -o*y wante* wrong things, an* those things rule* his life. 3ut then he saw what %esus ha* *one -y his *eath. 'hat person as+e* ;o* to come into his life. 0n* (od hanged his life. $e -ecame a 4hristian. (ow that 4hristian *oes not really want to *o those things that ma+e him happy. $e tries to *o the things that (od wants. 0n* ;o* helps him to *o these things -y his P$oly Spirit. Sometimes that 4hristian still *oes wrong things. )r he thin+s wrong thoughts. 3ut fruit ( erse 22) nee*s time to grow. 0n* that 4hristian nee*s time to learn from the P$oly Spirit. / ery *ay, he is learning. / ery *ay, the P$oly Spirit shows him new things. / ery *ay, he can +now ;o* -etter. / ery *ay, his lo e for ;o* can -ecome stronger. 0n* while this is happening, he is -ecoming a -etter 4hristian.

(alatians hapter 3
;roper thoughts about oursel-es and other people
(alatians 3:$70 Oerses 2 an* E may seem to -e opposites. )ne erse tells 4hristians to -e li+e someone who carries things for other people. 'he other erse tells 4hristians to -e li+e someone who must carry his own things. 3ut !aul has not ma*e a mista+eH Christians should help other people 4hristians shoul* help other people with their pro-lems an* *ifficulties. 'hat is so important that !aul calls it <Christ+s rule+. 4hrist ma*e that rule in 9ohn 1363A. 4hristians must lo e each other. !hat to do when another Christian does wrong things Sometimes a 4hristian will *o many wrong things. )ther 4hristians shoul* not -e cruel to that person. .nstea*, they shoul* try to help him. !erhaps he will start to lo e 4hrist again. 0n* then that person can stop the wrong things that he is *oing. 3ut 4hristians must -e areful when they help a person li+e that. 'heir lo e for ;o* must continue to -e strong. 'hey must remem-er what 9esus has *one for them. 'hey must let the P$oly Spirit teach them. .t is dangerous for 4hristians not to *o the things that ;o* wants. .t is ery easy to copy the wrong things that another person is *oing. Christians must be areful about their own thoughts So 4hristians must not thin+ themsel es -etter than they really are. 0 4hristian must not thin+ that he is not a-le e er to *o wrong things. 0n* a 4hristian must not thin+ that he is more important than anyone else. 0 4hristian is only a 4hristian -ecause of the things that (od *i*. 0 4hristian must -e careful when he thin+s a-out himself. $e must -e careful always to *o the things that (od wants. ;o* +nows a-out the things that ea h person is *oing. So each person must he k whether he is *oing the right things. 'hat *oes not mean that the 4hristian must o-ey rules. 'hat means that he must gi-e the M#oly Spirit authority o er his life. 'hen goo* things will -e in that 4hristian>s life (see !aul>s list in ;alatians E622<23).

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So each 4hristian must chec+ that those goo* things are in his own life. #or e@ample, e ery 4hristian must lo-e other people. / ery 4hristian must -e kind an* patient. 'he P$oly Spirit will tea h e ery 4hristian to *o the things that are in !aul>s list. 3ut each 4hristian must -e rea*y to learn.

(ood Christian tea hers

(alatians 3:3 !aul has written much a-out -a* 4hristian teachers. 3ut there were also goo* 4hristian teachers, e en in ;alatia. 'hey taught the things that the 3i-le says. !aul tells the 4hristians in ;alatia that they shoul* help those goo* 4hristian teachers. !erhaps those goo* teachers nee*e* foo*, money or a home. So the 4hristians shoul* gi e them the things that they nee*. 'hey shoul* help those goo* teachers so that the teachers can continue to teach them.

= lesson about a farmer and his seeds

(alatians 3:576 !aul e@plains his whole letter in a few wor*s here. 0 farmer gets the same foo* that he plants. (o other foo* will grow on his farm. So he must plant the right thing. 0 farmer who plants wee*s gets wee*sH 0 farmer must choose good seeds to get goo* foo*. 'here is a lesson here for e eryone. !eople must choose what is important in their li es. 3ut really, there are only two things that they can *eci*e. ;eople who hose this world (1) !eople can choose the things that are in this world. Feally, they ha e chosen to ma+e their own bodies important. .n the en*, the -o*y is all that a person has in this worl*. 0n* the nature of the -o*y is that it will *ie. So really, that person has hosen death. !erhaps that person does not want to obey any rules. $e only wants to ma+e himself happy. .n other wor*s, he wants his -o*y to feel goo*. 3ut his -o*y must *ie. 'hat person has chosen *eath. )r perhaps that person wants to obey rules. So he tries to *o this with his -o*y. 3ut his -o*y too must *ie. 0n* that person has still chosen *eath. ,e all +now that e eryone>s -o*y must *ie. 3ut a person who hooses death has chosen something worse than that. $e has chosen that his Mspirit will *ie. 0n* that *oes not mean the en* of his Pspirit. .t means that his Pspirit cannot go to ;o*>s home, calle* hea en. .nstea*, his Pspirit will go to a place where he will ha e pain an* trou-les. 'hat place is calle* hell. ;eople who hose hea-en (2) !eople can *eci*e that hea-en (;o*>s home) is most important. 'hose people ha e chosen that their Mspirits are more important than their -o*ies. 'heir -o*ies will *ie, -ut their Pspirits will ne er *ie. ;o*>s P$oly Spirit will cause them always to -e ali e. 'he nature of the Pspirit is that it is ali-e. So a person who li es -y the P$oly Spirit is really ali e. 'he P$oly Spirit gi es life that has no end. !eople can only choose to li e -y ;o*>s P$oly Spirit -ecause ;o* has ma*e this possi-le. ;o* *i* this -y the *eath of 4hrist. Christ died so that we an li-e> 0n* that *oes not mean only to li e in this worl*. 'he P$oly Spirit comes into our li es when we -elie e. 'he P$oly Spirit changes our Pspirits when we let him teach us. 'he P$oly Spirit will cause us to -e ali e in hea en after our -o*ies ha e *ie*. 'he P$oly Spirit will not lea e us then. $e will continue to ma+e us ali e, e en when this worl* is not still here. 'his is only for the people who let the P$oly Spirit rule their li es. .t is only for people who really are 4hristians. 'hey ha e chosen what is goo*. So, li+e the farmer, they will get what is goo*.

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(ood things that Christians should do

(alatians 3:87$9 Christians should be patient ;o* wants 4hristians to *o goo* things. 'hey will ha e many trou-les in this worl*. 3ut they shoul* still continue to *o those goo* things. 'hey shoul* not stop. .nstea*, they must -e patient. 'hey are li+e the farmer. 0 farmer must -e patient when he plants his see*s. $e must wait for the plants to grow. .f he waits, he will get goo* foo* from his fiel*s. Christians should do good things So 4hristians shoul* *o goo* things. 'hey shoul* -e +in* an* goo* to e eryone. 3ut other 4hristians -elong to ;o*>s family, as they *o. So 4hristians must lo e each other. 'hey must lo e the people who, li+e them, -elie e ;o*. Christians do (od+s work2 by his M#oly Spirit 4hristians *o not *o these goo* things -ecause of rules. 'hey *o these things -ecause ;o*>s P$oly Spirit is in their li es. 'he P$oly Spirit causes them to ha e lo e for other people. 'he P$oly Spirit shows them how to help those people. 'he P$oly Spirit helps them to *o these things. 'his is all ;o*>s wor+B 4hristians *o it on his -ehalf. 'hey are ;o*>s ser ants.

(od hanges e-erything by his M#oly Spirit

(alatians 3:$$7$3 )ften, !aul as+e* someone to write his letters for him. 3ut !aul li+e* to write the en* of each letter himself. $e use* the en* of this letter to repeat his most important lesson. $e wante* the 4hristians in ;alatia to un*erstan* this ery clearly. !erhaps that is why he use* large letters here. )r perhaps that was how he always wrote. The problem in (alatia Some teachers in ;alatia wante* to M ir um ise the male 4hristians there. !aul tol* the 4hristians that they shoul* not agree. 'he mar+ itself *i* not really matter. 3ut these teachers ha* se-eral wrong ideas. 'he teachers wante* to Pcircumcise 4hristians for se eral reasons. 3ut all these reasons were wrong6 (1) 'hose teachers wante* people to ma+e themsel es Mrighteous. 'he teachers sai* that, to *o this, a person must o-ey ;o*>s rules. 3ut really, this is impossi-le. !eople cannot ma+e themsel es Prighteous. )nly ;o* can ma+e a person Prighteous. $e *oes that when a person -elie es his promise. 0n* ;o* *oes it by his M#oly Spirit. (2) 'he human body mattere* too much to those teachers. 3ut the nature of a -o*y is that it must *ie. .ts en* is *eath. 3ut ;o* wante* to change people>s Pspirits, so that they will always -e ali e. ;o* *oes this by his M#oly Spirit. (3) 'hose teachers wante* to ha e authority o er people>s li es. So they tol* the 4hristians that they must o-ey the P9ewish rules. Feally, they were trying to ma+e themsel es important. 3ut ;o* shoul* ha e authority o er 4hristians> li es. ;o* shows them the things that they shoul* *o by his M#oly Spirit. (A) 'hose teachers were afrai* that people would be ruel to them. %any people were against the 4hristians. 'hose people inclu*e* some P9ews. 'he teachers wante* to ma+e those P9ews happy. So they taught 4hristians that ;o* wante* them to o-ey P9ewish rules. 3ut this woul* mean that 4hrist>s *eath was not really important. !aul showe* that Christ+s death is -ery important. 4hristians shoul* not -e ashame* a-out 4hrist>s *eath. 'hey shoul* not -e afrai* if people are cruel to them. !eople might e en +ill them, -ut life in this worl* is not really important. 'he life that (od+s M#oly Spirit gi es is really important. $e gi es that life to a person>s Pspirit. 0n* that life has no en*. (od is making e-erything new

%0&

!aul +new something -etter. ;o* is ma+ing e erything new by his M#oly Spirit. $e has -egun in the li es an* Pspirits of the people who -elie e him. 3ecause of Christ+s death, he has change* their li es. 'his ol* worl*, an* the things in it, *o not really matter. ;o* will change e-erythingB he is ma+ing a new world. Be ause of Christ+s death2 (od is doing all that he has promised 0ll this is happening be ause Christ died. 'hat was the most important e ent e er. !eople who are not really 4hristians cannot -elie e that. 3ut e erything that ;o* has promise* -ecomes possi-le -ecause of that one e ent. $e has promise* to sa-e ompletely those people who -elie e him. $e has promise* to make them free from the wrong things that rule their li es. $e has promise* the end of their troubles. $e has promise* that they will -e his sons and daughters. $e has promise* to gi e them a home that is completely goo*. 0n* they will always li e with him.

The end of ;aul+s letter

(alatians 3:$5 =nother kind of mark 'he teachers in ;alatia wante* to Pcircumcise men. 'hey wante* to put this mark on men>s -o*ies. !aul wrote a-out another +in* of mar+. 3i-le teachers ha e two i*eas a-out this =mar+>6 (1) Sla es ha* a mar+ on their -o*ies. 'hat mar+ showe* who their master was. !aul sometimes calle* himself a =sla e of 4hrist>. $e meant that Christ was his master. !aul o-eye* 4hrist. 4hrist shoul* -e the master of e eryone who really is a 4hristian. (2) !aul ha* some other mar+s on his -o*y. 'hese were the marks that ruel men had made. 'hey ha* attac+e* him an* they ha* hit him. 'hey *i* it -ecause they were angry with him. 'hey *i* not want him to tell ;o*>s goo* news to people. 'he mar+s that they cause* were painful. 3ut !aul was not angry. 'hese mar+s showe* that !aul was 9esus> ser ant. 9esus ha* mar+s li+e that, too. (alatians 3:$6 ;aul prays for the Christians !aul has finishe* his letter to ;alatia. So he prays for the 4hristians there. $e usually finishes his letters li+e this. !aul as+s 9esus 4hrist to -e +in* to them. !aul wants them to +now that (od lo-es them. !aul wants them to +now this in their Mspirits, an* not only in their min*s. 0n* !aul calls them <brothers+. 'hey are li+e his -rothers -ecause all 4hristians are ;o*>s sons an* *aughters. 'he wor* <=men+ at the en* means, ='his is true.>

!ord :ist
angel Q one of ;o*>s special ser ants in Phea en. P0ngels -ring messages from ;o*. ir um ise Q to cut a little s+in from a man>s (or -oy>s) -o*y. .t is from the part of the -o*y that only males ha e. #oly Spirit Q 'he $oly Spirit is ;o*, e en as the #ather an* the Son are ;o*. 3ut there is only one ;o*. 'he $oly Spirit is always wor+ing in this worl*. $e helps people to -elie e. $e teaches them. 0n* he is present in the li es of people who -elie e. %ew Q a person who is -orn from the families of 0-raham, .saac an* 9aco-. %ewish rules Q the rules that the P9ews must o-ey. 'hese rules inclu*e ;o*>s rules, which are in the 3i-le.

%0'

righteous Q completely goo*. ((o people are completely goo*. So really, no-o*y is righteous. 0n* there is nothing that people can *o to ma+e themsel es righteous. )nly ;o* can ma+e people righteous.) spirit Q the part of a person that is ali e, -ut which we cannot see. 'here are also -a* spirits an* goo* spirits. 'he P$oly Spirit is ;o*>s Spirit.
> 2010 ?eith Simons This boo, is in E"syEn)lish 4e.el * @1200 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?A<uly 2010

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;salms $*9 to $./: Bible Study and Commentary

CSon)s of *scentD
0 3i-le Stu*y in EasyEnglish (2800 wor* oca-ulary) on !salms 120 to 13A

Keith Simons
/asy/nglish is a system of simple /nglish *esigne* -y ,ycliffe 0ssociates (&K). 'his commentary has not yet recei e* 0* ance* 'heological 4hec+ing. 0 wor* list at the en* e@plains wor*s with a Pstar -y them.

=bout the Songs of =s ent

=bout the title: NSongs of =s entO
'he wor* =ascent> means a step, or an upwar*s clim-. 'he =Songs of 0scent> is the ancient title of a collection of 1E !salms (sacre* songs). 'hey -egin at !salm 120 an* they en* at !salm 13A. 3i-le stu*ents *o not really +now why these songs ha e this title. 3ut here is the most li+ely e@planation. ;o*>s law inclu*es a rule that P9ewish men shoul* go to 9erusalem for the sacre* holi*ays each year. 'here are three such occasions, calle* !asso er, !entecost, an* 'a-ernacles ("euteronomy 1C61C). !ro-a-ly, these songs were for the men to sing as they tra elle*. )f course, they *i* not ha e mo*ern metho*s of transport. %ost of them wal+e*. 0n* as they wal+e*, they sang these songs. 'heir Gourney might ta+e 3 or A *ays, or longer, if they were from the north of .srael. 0n* some people e en tra elle* from other countries to get to 9erusalem. 'hey might tra el for a few wee+s, or e en months. Some of the Gourney ha* to -e Puphill, -ecause 9erusalem is at the top of a hill. 'hat is why these are the songs of 2ascent5 (an upwar*s clim-). 'he people went to 9erusalem -ecause ;o*>s temple was there. 'his was the sacre* -uil*ing that was ;o*>s house in this worl*. )f course, ;o* is too great to li e in any -uil*ing, an* people +new that fact (1 Kings 862D). 3ut ;o* ha* chosen the temple. 'here, he was present in a special manner. 'he sacre* -o@ that was e i*ence of his promises to .srael was there. $is glory (the splen*i* -eauty of ;o*>s most won*erful character) ha* fille* the place (1 4hronicles D61<2). 0n* there, ;o*>s people met to pray. 'here, they offere* their Psacrifices to him.

=uthors and date

King "a i* is the tra*itional author of many (or most) !salms. 0n* his name appears as the author of A Songs of 0scent6 !salms 122, 12A, 131 an* 133. "a i*>s son, King Solomon, appears as the author of !salm 12D. "a i* chose the place for the temple (;o*>s house in 9erusalem)B an* Solomon>s wor+men -uilt it. 3i-le stu*ents are not sure that the titles are part of the original !salms. 3ut we *o +now that people were tra elling to 9erusalem to Pworship *uring Solomon>s life. Soon after his *eath, the +ings of northern .srael trie* to stop this (1 Kings 1262D). 0n* after that, people from northern .srael *i* not often tra el to 9erusalem for the sacre* holi*ays (2 Kings 23622<23).

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.f "a i* an* Solomon wrote the Songs of 0scent, then they are a-out 3000 years ol*. 3ut some people ha e thought that the correct *ate may -e a-out E00 years later, *uring the life of /Jra. /Jra taught the people to o-ey ;o*>s rules a-out the sacre* holi*ays again ((ehemiah 8613<1D). 3ut people *i* not go long Gourneys to Pworship then. 'he P9ewish people who were in .srael li e* only in a few towns near 9erusalem.

The Songs of =s ent today

'he Songs of 0scent ha e always -een important for -oth P9ewish an* 4hristian Pworship. P9ewish people rea* all the Songs of 0scent at the Synagogue (P9ewish place of Pworship) each Satur*ay afternoon. .n many tra*itional churches, 4hristians sing or rea* the !salms (inclu*ing the Songs of 0scent) regularly. .t is an important part of their Pworship. .n mo*ern churches, 4hristians sing a selection of new an* ol* songs (calle* hymns) *uring their Pworship. %any of these songs inclu*e wor*s from the !salms. 0n* often, they also rea* passages from the !salms at their meetings. 'he Songs of 0scent ha e also pro i*e* i*eas to poets an* writers. 'he Foc+ (a type of music) musician calle* 3ono has written a-out how the !salms ha e helpe* him. 'here is a Prumour that his -an*, calle* &2, may use =Songs of 0scent> as a possi-le name for their ne@t 4". 'hey *o not inten* to sing these !salmsB they will sing their own songs. 3ut it seems that they li+e the i*ea of =Songs of 0scent>. (See H*bo!t the Title: ongs of *s%entI.) .n e ery age, 4hristian writers ha e lo e* the Songs of 0scent. )ne of many writers who wrote much a-out them was 4.$. Spurgeon. 0n* the Scottish writer, F.%. %=4heyne, wrote his own series of 1A poems, which he calle* =Songs of 0scent>. 0gain, they were not the !salms, -ut his own poems. $e wrote those poems -ecause he li+e* the i*ea of =Songs of 0scent>.

Other ideas about the meaning of NSongs of =s entO

,e prefer the i*ea that these songs were for people to sing on their Gourney to 9erusalem. (See H*bo!t the Title: ongs of *s%entI.) 3ut *ifferent writers ha e ha* other i*eas. $ere are two of them6< (1) 'he title =Songs of 0scent> may a *escription of the style of the poetry. 'hese !salms are *ifferent from the style of many !salms. .n other !salms, the lines are often in pairs. 'he secon* line may repeat the i*eas in the first lineB or it may contrast with it. 3ut this *oes not often happen in the Songs of 0scent. .nstea*, the i*eas seem to progress through the !salm, as the poet repeats particular wor*s. #or e@ample in !salm 121, there is the wor* =help> in erses 1 an* 2, an* =-ecome tire*> in erses 3 an* A. .f this is correct, then the wor* ascent means =steps>. 0n* the =steps> are a wor*<picture for these particular wor*s, which -ring us from one i*ea to the ne@t i*ea. (2) 'he title =Songs of 0scent> may -e a-out the steps in ;o*>s house (calle* the temple). ,e *o not really +now whether there were steps in Solomon>s temple. 3ut there were steps in the temple that /Je+iel saw (for e@ample, /Je+iel A0631). .f this i*ea is correct, =Songs of 0scent> means =Songs for the 'emple>. .t is possi-le that more than one i*ea is correct. 'he *ifferent style of poetry may help people to remem-er the songs on their Gourney. 0n* it is possi-le that the songs were -oth for the temple, an* for the tra ellers. !erhaps the tra ellers learne* the songs when they hear* them at the temple.

Something to do
(1) 3efore Solomon -uilt the temple (;o*>s house) in 9erusalem, people went to Shiloh to Pworship. Fea* what happene* to $annah when she went there6 1 Samuel 163<20.

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(2) 0-out 2000 years ago, people were tra elling long *istances in or*er to Pworship ;o* in 9erusalem. 'hey e en tra elle* there from foreign countries, although the Gourney was often *ifficult an* *angerous. Fea* these 3i-le passages a-out people who *i* this. 'hey are from the 3oo+ of 0cts in the P(ew 'estament6 0cts 26E<11B 0cts 862D<28. (3) Fea* a-out 9esus> last Gourney to 9erusalem. $e went on this Gourney imme*iately -efore the sacre* holi*ay calle* the !asso er. See %ar+ 10632 to %ar+ 11610.

;salm $*9
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;9 first3 .n this first song, the poet is starting a Gourney. $e *oes not say where he inten*s to en* his Gourney. 3ut it is clear that his Gourney -egins in a foreign country. 'he Gourney will en* among ;o*>s people, the P9ewish people in .srael. 0n* the poet *oes not inten* to return. 'hat was not the usual e@perience, of course, for the people who tra elle* to 9erusalem for the sacre* holi*ays. 'hey were tra elling for a short Gourney, perhaps for a few *ays or for a wee+. 0n* afterwar*s, they woul* return home imme*iately. 3ut this poet ha* no *esire to return to that foreign country. $e ha* praye* that ;o* woul* help him to lea e that place. $e consi*ere* that, -y this Gourney, ;o* was answering that prayer. .n other wor*s, ;o* was *oing the thing that the poet ha* as+e* him to *o. #or the poet, this was not Gust a holi*ay. $e consi*ere* that ;o* was rescuing him -y this Gourney. 0n* the poet nee*e* ;o* to rescue him, -ecause he ha* li e* among cruel people. 'hey were people who tol* lies. 'hey were people who wante* to start wars. 'hey e en use* the poet>s own wor*s against him. 'he poet says that he ha* li e* a-roa* for too long. $e mentione* two foreign countries6 %eshech an* Ke*ar. 'hose countries were not especially near .srael. ,e *o not +now much a-out them. ,e *o not +now why the poet was there. 0n* we *o not +now why he *elaye* his return to .srael. !erhaps he was a prisoner or a sla e, so he coul* not return. !erhaps he was a tra*er, an* he felt una-le to return, -ecause of his -usiness. 'he poet +nows that he has -een li ing among e il people. $e has hear* their e il wor*sB he has seen their wic+e* actions. $e +nows that ;o* will punish them se erely. 3ut ;o* has sa e* the poet from them. ;o* has allowe* the poet to lea e that place. $e is going to the place where ;o*>s people li e.

Some lessons from ;salm $*9

4hristians ha e to li e in this worl*, where many e il people surroun* them. 4hristians *o not -elong to this worl*, li+e other people. 'hey -elong to ;o*. 'heir permanent home is not in this worl*, -ut in hea en. ;o* has sent us into this worl* so that other people may -elie e in 4hrist. #or a temporary perio*, we li e here, an* we are 4hrist>s witnesses. 9esus spo+e a-out this in his prayer in 9ohn 1D61A<21. $owe er, when we -ecome 4hristians, we must lea e many things from this worl*. ,e must not continue to follow our e il thoughts, *esires an* attitu*es. .nstea*, we in ite ;o* into our li es. 0n* we as+ for his help so that we can o-ey him. )f course, sometimes we will still *o wrong things that are against ;o*>s law. 'hen we must confess those things to ;o*, an* he will forgi e us (1 9ohn 16?). Sometimes we may ha e to lea e people -ecause we -elie e ;o*. )r, people may lea e us. )ur frien*s an* relati es may -ecome our enemies (%ar+ 13612). !erhaps we will *eci*e to lea e some frien*s -ecause they urge us to *o wrong things.

%11

Sometimes a hus-an* is a 4hristian, an* his wife is not. !aul sai* that such a hus-an* shoul* not lea e his wife. .f she is content to li e with him, they shoul* not *i orce (1 4orinthians D612). !aul a**e* that, perhaps, ;o* will use the hus-an* to sa e his wife (1 4orinthians D61C). 3ut if we must lea e people -ecause of our -elief in ;o*, 9esus has a promise for us. ,e might ha e to lea e a few people whom we lo e. 3ut e en in this worl*, ;o* will gi e us many more people to lo e (%ar+ 1062?<30). 'here will always -e trou-le for us in this worl*. $owe er, in the ne@t worl* (hea en), our trou-les will en*. 'hen, we will always li e with ;o*. ;o* is ma+ing a permanent home for us (Fe elation chapter 21).

;salm $*9 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;93 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;9 that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;9 had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*9
* song for the 5o!rney to "er!salem3
R1S

. cry out to ;o* when . ha e trou-les. =;o*, please rescue me from people who lie.

0n* he acts to help me.

R2S

'hey are trying to confuse me.>

R3S

;o* will act to rescue me from their lies. So their punishment will happen as su**enly as an arrow flies.

$e will stop their untrue wor*s.

RAS

0n* it will last longer than coals that -urn slowly.

RES

. am sorry that . li e in a foreign country.

. may -e li ing in the country calle* %eshech. . may ha e chosen a tent as my home, in the country calle* Ke*ar.
RCS

. ha e li e* in such countries for too many years. . woul* *o almost anything to -ring a-out peace.

'hese people hate peace.

RDS

3ut whate er . say, these people still want war.

;salm $*9: Something to do

1. #in* out how an* why ;o* wants his people to -e separate from the worl*. Fea* this passage which may help you6 1 !eter 26?<12.

;salm $*$
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;> first3

%12

0s the poet went on his Gourney, he woul* hear many stories a-out the roa*s to 9erusalem. 'he roa*s were *ifficult an* *angerous. 'here were -oth lions an* -ears that li e* in .srael (1 Samuel 1D63A). Sometimes these large wil* animals attac+e* sheep. 0n* sometimes they +ille* people (1 Kings 1362AB 2 Kings 1D62E<2C). )ne important roa* to 9erusalem was the roa* from 9ericho. 3ut there were ro--ers on that roa* (:u+e 10630). 'hose ro--ers woul* not Gust ta+e a man>s possessions. 'hey were cruel men, who *i* not hesitate to cause pain or e en to mur*er. 0n* there were many other trou-les too. Some routes to 9erusalem are through the *esert. 'he sun is hot, an* there is no shelter or water. ;roups of enemy sol*iers freIuently entere* .srael. 'hey woul* ta+e away anyone whom they caught (for e@ample, 2 Kings E62). !eople woul* also worry a-out the many things that they *i* not +now a-out. 'here were strange stories a-out e il spirits who li e* in the *esert. 0lso, many people chose to wal+ -y night, to a oi* the sun>s heat. 3ut then they might worry a-out all the things that they coul* not see -ecause of the *ar+ness. 'he poet ha* hear* many such stories. 3ut he ha* *eci*e* not to worry. $e ha* no reason to worry. $e was ;o*>s ser ant, so ;o* was his master. 'he poet was wal+ing to 9erusalem in or*er to Pworship ;o*. 0n* ;o* was a-le to protect him. So the sight of the hills cause* Goy, not fear. / ery tra eller woul* see those hills as he approache* 9erusalem. 0n* among those hills was the one where ;o*>s house (calle* the temple) was. ;o* was in his temple, an* he *efen*e* .srael from there. 3ut ;o* is not li+e a wea+ false go*, who can only -e in one place. .srael>s ;o* is the ;o* who ma*e hea en an* earth. 0n* ;o* is present e erywhere. So ;o* was also with the poet as he wal+e*. 'he poet coul* +now ;o* as his personal guar*. 0n* so coul* each tra eller who, li+e the poet, ha* gi en himself or herself completely to ;o*. So the heat of the sun *i* not nee* to cause fear. ;o* is a shelter from such real *angers. 3ut ;o* also protects from *angers that are not real. 'here are many silly stories a-out the *angers of the moon. 3ut the person who trusts ;o* *oes not nee* to -e afrai* of the moon. So the !salm promises ;o*>s complete protection upon his ser ants. $e protects them from *anger. $e *efen*s their li es. $e is with them on all their Gourneys. $is protection is -oth imme*iate an* permanent.

= lesson from ;salm $*$

;o* protects an* helps many people e en when they *o not *eser e it. 3ut the special protection that !salm 121 *escri-es is not for e eryone. .t is for ;o*>s ser ants who ha e gi en their li es to him completely. 'hey -elong to him, an* they trust him completely for their protection. 3ut to -ecome one of ;o*>s ser ants, you *o not nee* to -e a special person. You *o not nee* to -e someone important, or e en someone especially holy. 3ut you must confess your wrong *ee*s to ;o*B an* you must in ite him into your life. You must gi e your life to him completely. You must o-ey him an* you must trust him. You must allow him to *irect your life. Sometimes people put themsel es in *anger -ecause of their own stupi* actions. 'hen they as+ ;o* to sa e them from that *anger. ;o* is +in*, an* sometimes he helps those people. 3ut they shoul* recognise that they ha e *one something wrong. ;o* *oes not want people to *o foolish things. $e wants people to learn to -e wise.

%13

;salm $*$ as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;>3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;> that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;> had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*$
* song for the 5o!rney to "er!salem3
R1S

:et me loo+ up again at the hills. %y help comes from ;o*, who ma*e -oth hea en an* earth. ;o* ta+es care of you as you tra el.

:et me +now where my help comes from.

R2S

R3S

/ ery step of the way will -e safe. $e is watching you constantly. $e will not -ecome tire*.
RAS

;o* is .srael>s guar* at all times.

$e *oes not -ecome tire* an* he *oes not sleep.

RES

;o* is your personal guar*. So you are safe.

$e is li+e a shelter that is right -y you.

RCS

'he sun cannot hurt you *uring the *ay. 'he moon cannot hurt you -y night.
RDS

;o* protects you from e ery *anger, ;o* protects you when you come.

Your life is safe -ecause he ta+es care of you.

R8S

;o* protects you when you go. $e protects you now. $e protects you always.

;salm $*$: Something to do

1. 4ompare !salm 121 with !salm ?1. !salm ?1 is also a-out the protection that ;o* gi es. 'hen rea* %atthew A6E<D. 'ry to un*erstan* when a person shoul* ha e confi*ence in ;o*>s protection. 2. Fea* a-out "a i*>s e@periences of ;o*>s protection is 1 Samuel 1D63A<3D.

;salm $**
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;; first3

%1$

'he poet was please* that he coul* go to Pworship ;o* in 9erusalem. 0n* he was especially please* that he was not alone. 'here were other people who wante* to go with him. 'hose people came from the poet>s own town. So they were his frien*s an*, especially, his relati es. !eople in .srael li e* near to their families. !eople who li e* in the same town were usually relati es. ;o* tol* %oses an* 9oshua to arrange the possession of lan* in .srael in that way ((um-ers chapter 3AB 9oshua chapters 13 to 21). So it ga e the poet great Goy that people in his own family wante* to Pworship ;o*. 3ut it was an e en greater Goy to stan* insi*e the gates of 9erusalem. 'he poet ha* arri e* in this special city. .t was the city where ;o* ha* chosen to li e among his people. $ere was the place for prayer for all nations. $ere was the place for Psacrifice. $ere was the sacre* -uil*ing calle* the temple, which was the house of ;o*. 0n* in the temple was the sacre* -o@, which was e i*ence of ;o*>s promises to .srael. / en when he praye* at home, the poet pro-a-ly loo+e* towar*s 9erusalem ("aniel C610). ,hen the poet praye*, he was praying to ;o* at his temple in 9erusalem (1 Kings 863E<A0B 1 Kings 86AA< E1). 3ut at his home, the poet coul* not offer Psacrifices to ;o*. $e ha* to *o that at the place that ;o* ha* chosen. 'hat is, at the temple in 9erusalem ("euteronomy 126E<D). ,hen the poet entere* 9erusalem, he saw a small city with a wall roun* it. 3ut the city *i* not *isappoint him. 'hat wall was for the city>s protection. 3ecause of the wall, the houses ha* to -e ery close together. 'hey leane* against each other, an* they supporte* each other. 'hat was li+e .srael>s people. 'hey ha* come together to Pworship ;o*. 0n* all the *ifferent families supporte* each other. 0lone, they woul* -e wea+. 3ut together, with ;o*>s help, they ma*e up a strong nation.

The %erusalem that 4a-id des ribed

.srael was *i i*e* into 12 Ptri-es. 'he mem-ers of each Ptri-e were the families that came from one of 9aco->s sons. "uring many perio*s of their history, the Ptri-es *i* not ha e a common ruler. 3efore Saul rule*, the nation ha* no +ing. #or se eral centuries, people whom we call =Gu*ges> le* the nation. (See the 3oo+ of 9u*ges.) 3ut *uring that perio* of time, each person *i* as he please*. 0fter Saul, there were "a i* an* Solomon. 0n* after Solomon, the 10 Ptri-es in northern .srael separate* themsel es from the Ptri-e of 9u*ah, which controlle* 9erusalem. "a i*>s family rule* in 9erusalem for many centuries. 3ut other +ings rule* the 10 Ptri-es in northern .srael. .n this song, the poet saw all the Ptri-es together ( erse A). 0n* he saw the temple (;o*>s house). Solomon -uilt the first temple. So in history, this song coul* only -elong to Solomon>s rule. 3ut the title says that "a i* (Solomon>s father) was the author of this song. "uring "a i*>s life, there was no temple. !eter sai* that "a i* was a Pprophet (0cts 2630). 'hat means that ;o* showe* future e ents to "a i*. "a i* wrote a-out e ents that ha* not yet happene*. 0n* we shall see that those e ents are still in the future. "a i* (in other wor*s, the poet) saw that his own family woul* rule 9erusalem. 'hat is what ;o* ha* promise* to "a i* (2 Samuel D612<1C). 0ncient +ings were also the Gu*ges of their people. 3ut many ancient +ings were not fair Gu*ges. 'hey use* their power to -enefit themsel es an* their frien*s. !eople coul* not o-tain fair Gu*gements, so poor people an* wea+ people suffere*. 3ut here in 9erusalem, "a i* saw something *ifferent. $ere, the Gu*ges ga e the people the help that they nee*e*. 'he Gu*ges acte* against e il people. 0n* the Gu*ges helpe* people who were too wea+ or poor to protect themsel es. So here in 9erusalem were the rulers that ;o* ha* appointe*. 'hose rulers lo e* ;o*>s law. 0ll the people in .srael came together to Pworship ;o* there. 0n* there were not wars an* trou-les -etween the arious Ptri-es (groups of families). .nstea*, they supporte* each other. 'his is how 9erusalem shoul* -e. 'his is how ;o* wants 9erusalem to -e. 3ut then the reality of the last 3000 years enters the song. 9erusalem has ne er -een li+e that. So people who lo e 9erusalem must pray.

%1%

= prayer for pea e in %erusalem

"a i* *escri-e* in !salm 122 how 9erusalem shoul* -e. $e showe* how ;o* wants 9erusalem to -e. 3ut 9erusalem has ne er -een li+e that. So ;o*>s people shoul* pray. 'hey shoul* pray that ;o* will gi e peace to 9erusalem. .t is only then that the city will +now security. .t is only then that the freIuent wars will sen*. 'he wor* =peace> in the original language (calle* $e-rew) is interesting. .t is the wor* =shalom>, an* it appears in the name =9erusalem> (in other wor*s, =9eru<shalom>). 'he city>s name means =the peaceful city>. 0n* the wor* =shalom> (peace) is not Gust a-out no wars. .t also inclu*es the i*eas of success an* health. ,hen ;o* -rings his peace to 9erusalem, all these things will happen too. ;oo* things will happen in 9erusalem, an* all of .srael will -enefit. .n fact, the whole worl* will -enefit when ;o* gi es peace to 9erusalem (;enesis 1263B Mechariah 8620<23B Fomans 11612).

= lesson from ;salm $**

9erusalem will only +now peace when %essiah rules there. =%essiah> means the person from "a i*>s family whom ;o* has appointe* to rule on his -ehalf. 0n* when he rules, the whole worl* will ha e peace. $e will esta-lish right Gu*gements. So he, the %essiah, will sa e ;o*>s people (See .saiah 1161<? an* .saiah 3261<E). ;o* will not allow the power of e il rulers to continue always. .t is his plan to change this worl* completely. 'he wor* =4hrist> is a translation of the wor* =%essiah>. 3oth wor*s mean the same thing. =4hrist> is in the language calle* ;ree+B =%essiah> is in the language calle* $e-rew. 4hristians call 9esus =4hrist>. So they are saying that he is the %essiah. )f course, 9esus has not esta-lishe* peace in this worl* yet. 3ut he has -egun his rule. $e is ruling in the hearts, min*s an* spirits of people who lo e him. 0n* the 3i-le promises that he will return. $e will return to act as Gu*ge against all that is e il an* wic+e* in this worl*. $e will en* the power of cruel rulers an* go ernments. $e will esta-lish his rule upon the earth. 'he 3i-le calls him =the prince of peace> (.saiah ?6C) an* =the King of +ings> (Fe elation 1?61C).

;salm $** as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;;3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;; that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;; had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $**
* song for the 5o!rney to "er!salem3
R1S

. was ery happy when my frien*s tol* me a-out their plan. 0n* now, we ha e arri e*.

'hey sai*, =9oin usH ,e are tra elling to the house of ;o* in 9erusalem.>
R2S

,e ha e entere* the gates of the city. ,e are stan*ing in 9erusalem.

R3S

9erusalem is a special city.

0ll the -uil*ings are ery close together.

%1&

RAS

0n* this is where all the families from .srael come together.

'hese families -elong to ;o*. 0n* they gather in or*er to praise ;o*>s most holy name. 'hey are o-eying the law that ;o* ma*e for .srael.
RES

;o* has esta-lishe* +ings from "a i*>s family to -e the rulers in 9erusalem.

#rom 9erusalem, those +ings issue fair Gu*gements.

RCS

'he name 9erusalem means =the peaceful city>.

So pray that it will -e peaceful. . pray for e eryone who lo es 9erusalem. . pray that they will -e safe.
RDS

. pray that the walls roun* the city will pro i*e peace. . thin+ a-out my frien*s an* my family. . thin+ a-out the house of our ;o*.

. pray that its castles will pro i*e security.

R8S

0n* that is why . pray for 9erusalem to -e peaceful.

R?S

0n* that is why . want 9erusalem to +now success.

;salm $**: Something to do

1. 4ompare !salm 122 with !salm 2. !salm 2 is a-out %essiah>s Gu*gements against wic+e* rulers. .n the original language, the wor* =%essiah> is at the en* of !salm 262. (=%essiah> means the +ing whom ;o* appoints to sa e his people.) 2. Fea* Fe elation 2061<C. 'his passage *escri-es 4hrist>s rule. Femem-er that =%essiah> an* =4hrist> are the same wor* in *ifferent languages. 3. Fea* the *escription of the (ew 9erusalem in Fe elation chapter 21. %any 4hristians -elie e that this *escription is a-out a later perio* of time than Fe elation 2061<C. .n Fe elation chapter 21, ;o*>s plans for e erything (inclu*ing 9erusalem, earth an* hea en) are complete an* final.

;salm $*.
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;@ first3 !salm 122 was a-out prayer. #or many people, prayer is not an acti e thing. 'hey pray, an* then they *o nothing. 3ut the 3i-le teaches that we shoul* *o two other things after prayer. ,e shoul* wat h an* wait, li+e ser ants. 'hose other things may not seem acti e, -ut really, they are. :et me e@plain. 0 great man, for e@ample a +ing, woul* ha e many ser ants. 0n* he woul* gi e many instructions to them each *ay. 3ut his -usiness is ery important. !erhaps he is entertaining important guests. $e *oes not want to interrupt his con ersation in or*er to gi e instructions to the ser ants. So his ser ants must learn to watch an* to wait. #or e@ample, *uring his con ersation, the master may put two fingers together, as if he were hol*ing a cup. $is mo ement is slight, an* it only lasts for a moment. (o other man>s ser ants woul* e en realise that he ha* gi en an or*er. 3ut the master>s own ser ants +now. 0n* they are watching an* waiting for such or*ers. So they +now that their master wants them to ser e *rin+s imme*iately. 'hey act at onceB they *o not *elay. 0fterwar*s, perhaps, the master ma+es his han* flat, li+e a plate. 0n* his ser ants are watching an* waiting. 'hey rush to the +itchen, -ecause the master wants them to ser e the foo*.

%1'

0n* so they watch an* wait for e ery or*er. 'he master ne er interrupts his con ersation to spea+ to them. $e ne er nee*s to *o that, -ecause they are goo* ser ants. 'hey ha e learne* to watch an* to wait. 'he poet felt li+e those ser ants. $e ha* praye* that ;o* woul* gi e peace to 9erusalem (!salm 1226C<?). 0n* now the poet waite* for ;o* to act. 3ut the poet was not *oing nothing. $e was watching for ;o*>s instructions. ,hen ;o* ga e the or*er, the poet woul* act without *elay. 0n* ;o* *i* not nee* to *o great things -efore the poet woul* o-ey him. 'he poet *i* not nee* to hear a lou* oice. $e only nee*e* the simplest, Iuietest instruction. $e woul* +now when ;o* was as+ing him to *o something. :i+e the ser ants, the poet ha* watche* ;o*, his master, for a long time. 3ut also li+e the ser ants, the poet woul* not act without his master>s (;o*>s) instructions. $e truste* that ;o* +new -etter than him when to act. 0n* he -elie e* that ;o* +new -est what to *o. ,hen ;o* acte*, he woul* show his +in*ness. $e care* a-out his ser ants who ha* suffere* so much. !rou* people ha* esta-lishe* their own rule o er the country. 4ruel people ha* -ecome the rulers an* Gu*ges. 'hey *ealt with ;o*>s people as if they (the e il rulers) were the real masters. 3ut the poet ne er forgot that ;o* was really his master. $e was confi*ent that ;o* coul* act to rescue his people. ;o* +new the right time to act, an* ;o* +new the right way to act. .t too+ only the slightest mo ement of ;o*>s finger for him to *efeat his enemies (/@o*us 861?). .f he lifte* his right han*, he woul* *estroy their forces completely (/@o*us 1E6C). ;o* ha* *one it in the past. You will see that if you rea* those erses from /@o*us. 0n* the poet watche* an* waite* for ;o* to *o it again.

= lesson from ;salm $*.

'he 3i-le often *escri-es ;o*>s people as the ser ants of ;o*. 3ut many of ;o*>s people *o not want to -e his ser antsH 'hey are grateful that ;o* has sa e* them. 3ut they *o not want to obey him. / en their prayers may soun* as if they are gi ing instructions to ;o*H 'hey act as if they are the masters nowH ;o* *oes want to hear his people>s prayers an* reIuests. 'he 3i-le teaches that people shoul* pray constantly (4olossians A62B 1 'hessalonians E61D). 9esus taught that we shoul* pray always. ,e must not gi e up (:u+e 1861<8). .t gi es ;o* honour when we ma+e our reIuests to him. 3y such prayers, we confess that we nee* ;o*>s help. ,e cannot rescue oursel es. 0n* -y such prayers, we *eclare that we *epen* completely on ;o*. )nly he can help us. ,e trust him. .t -rings ;o* pleasure to help his people. $e shows that their trust in him is not in ain. $e is not ashame* to -e calle* their ;o* ($e-rews 1161C). ,hen ;o* answers his ser ants> prayers, often he gi es instructions to them. Sometimes that is how ;o* answers prayer. #irst ;o*>s ser ants pray. 'hen they watch an* wait for ;o*>s reply. ,hen ;o* replies, they o-ey. 0n* then they fin* that ;o* acts powerfully on their -ehalf.

;salm $*. as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;@3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;@ that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;@ had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*.
* song for the 5o!rney to "er!salem3
R1S

. loo+ up. 3ut . want to see e en -eyon* the s+y.

%18

. am loo+ing towar*s ;o*, who rules in hea en.

R2S

0 sla e watches his master>s han* to see what his master or*ers.

0 mai* watches her mistress>s han* for the same reason. ,e wait li+e those ser ants. 3ut we wait for our ;o*. .t is as if we are watching him. 0n* we will continue to wait until he shows us his +in*ness.
R3S

3e +in* to us, ;o*. !rou* people ha e often laughe* at us.

3e +in* to us, -ecause people ha e -een ery cruel to us.

RAS

'hey ha e often insulte* us.

;salm $*.: Something to do

1. ;o*>s people shoul* -e a-le to recognise his instructions. #in* the erse that says this in 9ohn 1061<18. 2. 9esus also tol* people to watch an* to wait. 3ut he use* a *ifferent story a-out ser ants an* their master to teach this lesson. Fea* it in %ar+ 13632<3D. 3. Soon afterwar*s, 9esus tol* his *isciples (special stu*ents) that they nee*e* to watch an* to pray. #in* out what happene* ne@t, from %ar+ 1A632<A2. A. $e-rews chapter 11 contains some e@amples of people who waite* for ;o*>s help. !repare a list of those people, an* the things that they were waiting for. Some of those people *i* not recei e those things *uring their li es. 3ut the writer shows that ;o* *i* not *isappoint them. 'ry to un*erstan* how this can -e so.

;salm $*/
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;8 first3 'here are se eral reasons why ;o*>s people are his. 'hey are his people -ecause he create* them. 'hey are his people -ecause he chose them. 'hey are his people -ecause of the promises that he has ma*e to them. 3ut especially, they are his people -ecause he has sa e* them. 'he fact that ;o* ha* sa e* his people was part of .srael>s national history. 'he P9ewish people ha* wor+e* as sla es in ancient /gypt. 'hey coul* not lea e /gypt, an* their situation seeme* hopeless. 3ut ;o* sa e* them. $e *i* powerful an* won*erful things to help them. 'he +ing of /gypt was a powerful ruler. 3ut ;o* pro e* that he is much stronger than any human ruler. ;o* *i* not Gust *o one thing to rescue his people. $e rescue* them many times. $e rescue* them when they were hungry in the *esert. $e loo+e* after them there for A0 years. $e rescue* them when armies attac+e* them. 0n* then he -rought them into their own lan*, that is, the country calle* .srael. "a i*, who wrote !salm 12A, +new a-out these inci*ents. 'hey happene* long -efore he was -orn. 3ut the fact that ;o* sa es his people was not Gust for an ancient time. .t also happene* *uring "a i*>s own life. 0n* it happene* many times. "uring "a i*>s life, many foreign nations were .srael>s enemies. 'heir armies attac+e* .srael many times. )ne of the most powerful of these nations was calle* the !hilistines. 'heir sol*iers inclu*e* strong champions, for e@ample, ;oliath (1 Samuel chapter 1D). 0n* their armies entere* .srael often. )n one occasion, they e en controlle* 3ethlehem, where "a i*>s family li e* (2 Samuel 2361A). 3ut *uring "a i*>s life, ;o* rescue* .srael from its enemies.

%1(

#oreign armies were not the only *anger for .srael *uring "a i*>s life. 3efore "a i* rule*, Saul was +ing. Saul refuse* to o-ey ;o*, an* Saul cause* many trou-les in .srael. 3ut ;o* sa e* .srael. So the people in .srael ha* the right to singH ;o* was for themH 4ruel men attac+e* them, -ut ;o* was for themH )ften we *o not really realise how cruel people can -e. 'hey woul* hurt anyone for their own -enefit. Sometimes they cause trou-le when they *o not e en e@pect to -enefit from it. "a i*, the poet, compare* actions of such people to the fiercest wil* animals. !eople li+e that want to *estroy e erything. 'hey are li+e a terri-le floo* that lea es nothing -ehin*. 'here may -e no limit to their cruelty, -ut there is a limit to their power. 'hat is -ecause ;o* is more powerful than any man. "a i* remin*s us that ;o* is the ma+er of hea en an* earth. 0n* ;o* is the helper of his people. ,hen ;o* rescues his people, their strong enemy can *o nothing. 'he enemy>s prison is wea+er than a -ro+en trap when ;o* rescues his people (0cts E61D<20B 0cts 1261<1?B 0cts 1C622<30).

= lesson from ;salm $*/

;o* has sa e* his people in the pastB an* that is won*erful. 3ut it is not enough to +now that ;o* *i* such things for your parents or gran*parents. 'heir trou-les were then, an* your trou-les are now. So you nee* to see that ;o* sa es people now, in the present *ay an* age. ;o* sa es other peopleB that is also won*erful. ,e hear what ;o* has *one for other people. 0n* that helps us to +now that ;o* will *o the same things for us. 3ut if ;o* only sa es other people an* not us, then that is not enough. ,e each nee* the personal +nowle*ge an* e@perience that ;o* sa es us. "a i* +new that ;o* ha* sa e* his nation. 3ut "a i* also +new that ;o* ha* sa e* "a i* himself. You can see that in passages li+e !salm 18, !salm E1, an* !salm C2. 'here are some people who only want ;o* to sa e them from their trou-les in this worl*. 3ut that too is not enough. 0 person may ha e few trou-les in this worl*, -ut the *e il remains that person>s master. Such a person has much worse trou-les than he e er imagine*. $e must not suppose that he will go to hea en. $is punishment in hell is certain. 3ut ;o* wants to sa e peopleB an* he wants to sa e them ompletely. ;o* wants to ma+e free each person who is a sla e of the *e il. ;o* wants to forgi e each person, whether that person>s e il *ee*s are few or many. ,hen ;o* sa es, he changes a person>s life completely.

;salm $*/ as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;83 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;8 that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;8 had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*/
* song for the 5o!rney to "er!salem3 #y David3
R1S

2)ur situation woul* -e terri-le if ;o* was not on our si*e.5

('he people in .srael shoul* sing this song.)

R2S

)ur situation woul* -e terri-le if ;o* was not on our si*e. 'hey were ery angry with us.

)ur enemies attac+e* us.

R3S

%20

'hey were acting li+e the cruellest wil* animals, which swallow their foo* ali e. 0n* we certainly coul* not ha e escape*.
RAS

,e woul* ha e *ie*, li+e people who *rown in a floo*. )r flowing water ta+es their -o*ies away.

'he water -ecomes their gra e.

RES

:i+e them, we certainly coul* not ha e escape*.

RCS

!raise ;o*H

,il* animals -rea+ apart their foo* with their teeth. )ur enemies wante* to *eal with us in a similar manner. 3ut ;o* *i* not allow them to *o such a thing.
RDS

,e ha e escape* from our enemies.

,e are li+e a -ir* that escapes from a net. )r, we are li+e a -ir* that escapes from a hunter>s net. 'he trap is -ro+enH ,e ha e escape*H
R8S

;o* himself is our helper.

YesH )ur helper is the ma+er of hea en an* earth.

;salm $*/: Something to do

1. Fea* "a i*>s prayer a-out how ;o* sa e* him from his trou-les. You will fin* it in !salm 18. 2. Fea* %ar+ 161A<1E an* 0cts 263D<3?. 'hen as+ yourself these Iuestions. .f people want ;o* to sa e them, what shoul* they *oK 0n* what will ;o* *oK

;salm $*0
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;E first3 ,e can learn lessons e en from the geography of 9erusalem. 0n* here, the poet sets out to teach us those lessons. 'here is real security for the people who trust ;o*. !ro-lems cannot *istur- their -elief in ;o*. 'rou-les will not ruin their hope in ;o*. )ther people may -e afrai*, -ut ;o*>s people can -e confi*ent. 'he mountain calle* Mion is strong -ecause it is soli* roc+. 0n* ;o*>s people ha e their security -ecause of ;o*>s strength an* power. 3ut the poet *oes not compare their security with the strength of any mountain. $e says that they are li+e the mountain calle* Kion in particular. 'hat was the mountain in 9erusalem where the temple (;o*>s house) stoo*. Mion ha* security -ecause (od had established it as the place for prayer. Mion ha* security -ecause of the promises that ;o* ha* ma*e. 0n* Mion ha* security -ecause (od was present there in a special way. ;o*>s people ha e security for the same three reasons. ;o* has esta-lishe* themB he has chosen them to -e his people. ;o* has promise* to help them an* to gui*e them. 0n* ;o* is with them. $e is present in their li es.

%21

)f course, ;o*>s people still ha e many trou-les. 'here may -e terri-le storms in the mountains. 3ut the mountain stan*s firm, whate er happens roun* it. 'he soil that is on its surface may mo e. 3ut that is all6 the mountain itself remains there. .n the same way, trou-les may seem to upset ;o*>s people. 'hose trou-les may affect their -o*ies an* their min*s. 3ut that is li+e the soil on the mountain>s surface. "eep insi*e a person is that person>s spirit. &nli+e the -o*y or the min*, the spirit ne er *ies. 0n* if a person trusts ;o*, that person>s trou-les cannot affect the spirit. 'he person>s spirit is safe -ecause ;o* is protecting that person. (otice that this promise is not for e eryone. .t is only for the person who trusts (od. 'he person who trusts his own strength or his own s+ills is trusting something wea+. .n the en*, that person is certain to fail. $e cannot always -e strong, an* his s+ills ha e limits. 3ut ;o* is always strong. 0n* there is no limit to the things that ;o* can *o.

(od is with his people

'he poet a**s a secon* lesson from geography in erse 2. .t is a-out the mountains that surroun* 9erusalem. 'hose mountains are Gust small mountainsB many people woul* consi*er them large hills. 9erusalem stan*s on a hill. 0n* many other hills are roun* it. 'here are hills in e ery *irection. 'he person who goes to 9erusalem must clim- se eral hills on the way. So ;o* is with his people. $is people are not li+e a mountain that stan*s alone, with a plain all roun* it. 'hey are li+e a mountain that is among many mountains. 'hose other mountains are li+e ;o*, who is there with them. So ;o*>s people can loo+ in any *irection. 0n* they will always see that ;o*, their powerful frien*, is with them.

(od+s Audgement is against people who be ome e-il

.n erse 3, the su-Gect of !salm 12E changes. ,e ha e seen that ;o* is with his people. 0n* -ecause of that, they are always safe. $owe er, now, in this life, they ha e many trou-les. 'he reason, as the poet e@plains, is the power of wic+e* people. ;o* ga e the lan* in .srael to his people. 'hey recei e* it as their permanent possession. /ach family recei e* the lan* which that family woul* always own. 3ut the poet wrote a-out wic+e* people who ha* ta+en the lan*. 'hey controlle* the lan* as powerful rulers *o. 0n* so ;o*>s people suffere*. ;o* allows this for a time. 3ut it cannot -e the permanent arrangement. 0t the right time, ;o* must act as the Gu*ge. $e must *eal with the matters that human Gu*ges ha e -een una-le or unwilling to *o. $e must issue Gu*gements that are fair, right an* goo*. $e must rescue his people, an* he must punish e il people. 'he poet writes especially a-out people who change their min*s. .t is won*erful when an e il person *eci*es to ser e ;o*. ;o* forgi es that person, an* he changes that person>s life. 3ut that is not the poet>s su-Gect. .nstea*, he writes a-out goo* people who -ecome e il. 0n* that is terri-le. .n erse 3, he says that the success of e il people might persua*e goo* people to -ecome e il. 0n* in erse E, he e@plains that ;o* will punish such people. So ;o* gi es security to people who trust him. 'hey *o not nee* to -e afrai*, -ecause he will certainly sa e them. 3ut people 1 e en goo* people 1 who -ecome e il shoul* -e ery afrai*. 'hey shoul* +now that ;o* is against them. 'hey must stop their e il -eha iour at once an* they must confess their wrong *ee*s to ;o*. )therwise, they will certainly not a oi* their punishment.

%22

;salm $*0 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;E3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;E that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;E had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*0
* song for the 5o!rney to "er!salem3
R1S

9erusalem stan*s on the mountain calle* Mion.

0n* people who trust ;o* are li+e that mountain. (othing can sha+e it. .t always stan*s firm.
R2S

)ther mountains surroun* 9erusalem.

0n* ;o* surroun*s his people. $e is there to protect them, -oth now an* always.
R3S

,ic+e* people still ha e some power in this country.

3ut they will not always control the lan* that -elongs to goo* people. )therwise, goo* people might *eci*e to carry out e il *ee*s.
RAS

;o*, -e goo* to people who are goo*. 3ut some people prefer to *o wrong things.

$elp those people who are sincere.

RES

'hey are -eha ing as e il people *o. ;o* will force all such people to lea e this country. . pray that the country calle* .srael will ha e peace.

;salm $*0: Something to do

1. Fea* the lesson that ;o* ga e to /Je+iel a-out this su-Gect. .t is /Je+iel chapter 18. 2. 4ompare !salm 12E with 9esus> wor*s in %atthew D62A<2D. 3. 4hristians often *iscuss whether a genuine 4hristian can e er lose his relationship with ;o*. )ften, 4hristians *isagree when they tal+ a-out this su-Gect. 'hin+ a-out the things that !salm 12E teaches a-out this important matter.

;salm $*3
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;C first3 ;o* is powerful an* he is acti e in the li es of or*inary men, women an* chil*ren. 'hey as+ him for help, an* he helps them. $e changes their li es. $e gi es them Goy to replace their sa* feelings. 0n* they are gla* that they -elong to him.

%23

Oerse 1 shows that something terri-le ha* happene* in 9erusalem. .t seems that an enemy>s army ha* attac+e* 9erusalem. 0n* the sol*iers too+ some people away as prisoners to a foreign country. 3ut in the original language, the wor*s coul* *escri-e some other trou-le. .t simply says that something =turne* roun*>. !ro-a-ly it was the people from 9erusalem who =turne* roun*>. 'hey =turne* roun*> -ecause their enemy too+ them away from 9erusalem. 3ut ;o* *i* not lea e 9erusalem>s people to suffer. $e =turne* roun*> tooH 'he poet uses a similar wor* to the wor* that *escri-e* their trou-les. ;o* =turne* roun*> to help themH ;o* =turne* roun*> to assist the people whose li es ha* =turne* roun*>. $e rescue* his suffering people. $e -rought them -ac+ to 9erusalem. . ha e sai* a-o e that these people were from 9erusalem. 'hat is -ecause the poet uses the wor* =Mion>. 3ut it seems that he has chosen the wor* =Mion> (instea* of =9erusalem>) carefully. Mion was the hill in 9erusalem where ;o*>s house, calle* the temple, stoo*. So -y the wor* =Mion>, the poet emphasises the connection -etween ;o* an* his people. ;o* care* a-out his people>s trou-les. 0n* he acte* to rescue them. ,hen this happene*, it seeme* li+e a *ream. ;o* ha* *one something that seeme* impossi-le. .t was -etter than the people coul* e en imagine. 'hey sang an* they laughe*. 'hey felt so happy. 'his news e en astonishe* people in foreign countries. !eople in foreign countries *i* not usually Pworship .srael>s ;o*. 'hey ha* their own go*s (which were really Gust false go*s). 3ut those foreigners hear* that the people from .srael were free again. 'he foreigners hear* how the people from .srael ha* returne* home. 0n* e en the foreigners *eci*e* that .srael>s ;o* *i* this thing. / en foreigners who Pworshippe* false go*s were gi ing honour to .srael>s ;o*. 0n*, of course, the people in .srael ga e honour to ;o* too. 'hey *i* not say that they ha* sa e* themsel es -y their own cle er schemes. 'hey +new the truth. 'he foreigners were right. .t was ;o*, .srael>s ;o*, who ha* again acte* to help his people. $e ha* *one goo* things for his people. 'hat was why they were so happy.

The prayer in ;salm $*3

'he e ents in !salm 12C61<3 are ery e@citing. ,e thin+ a-out the people an* their happiness. 0n* we imagine that these e ents ha e only Gust happene*. 3ut erse A shows that this is not in fact correct. .n erse A, the poet prays. $e uses similar wor*s to the wor*s that he use* in erse 1. 'here is trou-le in 9erusalem again. .t is a similar situation to the trou-le that he *escri-e* in erse 1. .n the original language (calle* $e-rew), he as+s ;o* to =turn roun*> to sa e his people again. 0gain, the situation seems hopeless. 0gain, the poet must pray for ;o*>s help. 0n* now we un*erstan* why the poet wrote a-out the inci*ent in erses 1 to 3. $e nee*e* to remin* himself a-out ;o*>s goo*ness. $e nee*e* to remem-er that ;o* wants to sa e people. $e nee*e* to *eclare that ;o* is goo*. So the poet praise* ;o* for his +in*ness *uring that former inci*ent. 0n* this ga e the poet confi*ence to as+ ;o* to *o it again. 'he poet compare* the current situation to the streams in the south of .srael. #or much of the year, those streams are completely empty. 'he groun* *ries up an* it -ecomes li+e a *esert. 'here is no water in the entire region. You can only fin* the routes where the streams use* to flow. 3ut when rain returns to that *ry lan*, the streams are full again. 0n* where there is water, plants grow. 'he *esert soon -ecomes li+e a gar*en. 'he situation has change* completely -ecause ;o* has sent rain. ;o*>s people nee*e* their situation to change completely. )nly ;o* coul* *o it. 0n* the poet was confi*ent that ;o* woul* *o it.

%2$

= lesson about seeds and the har-est

'he poet praye*, an* he truste* ;o*. 'he poet -elie e* that ;o* woul* help, perhaps not imme*iately, -ut at the right time. 'he poet was sa* now -ecause of his trou-les. 3ut when ;o* helpe* him, the poet woul* ha e Goy again. $e woul* -e as happy as farmers are at the time of the har est. .t seems that this i*ea -rought comfort to the poet. So he ga e more thought to it. ,hen people lea e their towns to sow see*, they may -e ery sa*. 'hat see* woul* usually -e grain see*, for e@ample, wheat. 'he poorest farmers must ta+e the wheat out of their own cup-oar* to sow it. .f the farmer *i* not sow the see*, he an* his family coul* eat it, for e@ample, as -rea*. !erhaps, -ecause the farmer sows it, he an* his family will -e hungry. $e ta+es the precious see* an* he sows it. $e may weep -ecause no foo* remains in his cup-oar*. 3ut he must sow it. &nless he sows, there cannot -e a har est. So he sows. 0n* he prays. 0n* he trusts ;o* for the har est. 3ut when the har est is rea*y, the farmer will -e ery happy. ;o* has =turne* roun*> the farmer>s situation. .n other wor*s, he has change* the situation completely. 'he har est -rings much more grain than he sowe*H ,hen the farmer sowe* the see*, he ha* har*ly any foo* in his cup-oar*. 3ut when he returns with the har est, he has plenty. $is cup-oar* is fullH .n fact, his whole house is full of foo*H 0n* he will sing -ecause his Goy is so great. 'he poet repeats his lesson. .t is a goo* lesson, -ecause ;o* often acts in such a manner6 (1) ,hen a person -elie es ;o*, his faith (-elief an* trust in ;o*) is li+e a see*. 9esus sai* that it may -e li+e the see* calle* mustar* (%atthew 1D620). 'hat was the smallest see* that people sowe* in their gar*ens. 'o us, that may seem li+e not much faith. 0n* often the person with faith *oes not see any results imme*iately. 3ut ;o* will *o great things if a person has e en that small amount of faith. (2) ,hen a person *eclares ;o*>s message, ;o*>s wor* is also li+e a see*. 0gain, that person may not see any results imme*iately. 3ut ;o* is wor+ing in the hearts an* min*s of the people who hear* his message. 0n* the results that ;o* -rings a-out are li+e a won*erful har est (%ar+ A61<20). (3) ,hen a person gi es to ;o*, ;o* gi es much more -ac+ to that person (%alachi 3610<11B %ar+ ?6A1). .n all these situations, there is the same principle. !eople *o something small that shows their trust in ;o*. 'hen ;o* *oes a great thing on -ehalf of that person. Sometimes people say, =;o* helps those who help themsel es.> 3ut that i*ea is wrong. .n fact, ;o* helps us when we annot help oursel es. 0 farmer cannot -e sure that his har est will -e successful. $e can only *o a small thing, for e@ample, plant his see*s. )nly ;o* can ma+e the har est successful. )nly ;o* can sa e a person>s life or a person>s spirit. 0n* he *oes not *o these things for people who try to help themsel es. $e *oes if for people who trust him completely. 'hey realise that they nee* him. 'hey +now that they will certainly fail without his help. So they trust ;o* an* they wait for his help. .t -rings ;o* great *elight to help such people. 'hey +now that they nee* his help again an* again. 'hey pray on e ery occasion when they nee* help. 0n* ;o* acts on their -ehalf.

;salm $*3 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;C3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;C that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;C had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*3
* song for the 5o!rney to "er!salem3

%2%

R1S

;o* ga e li-erty to his people.

'hey ha* -een prisoners in a foreign country. 3ut ;o* -rought them home to Mion (9erusalem). 'hat e ent was as won*erful as a *ream.
R2S

,e laughe* an* we sang.

/ en people in foreign countries *eclare*6 =;o* has *one won*erful things for them.>
R3S

;o* ha* *one won*erful things for us.

,e are ery gla*.

RAS

;o*, gi e li-erty to your people again. !eople may cry when they sow grain. Yes, a man may weep when he goes out to sow his see*.

'hat e ent will -e as special when streams appear in the *esert.

RES

3ut they will sing -ecause of their great Goy at the har est.
RCS

3ut when he returns, he will sing -ecause of his great Goy. $e will sing -ecause the har est is so plentiful.

;salm $*3: Something to do

1. Someone who returne* to 9erusalem from a foreign country was the author of !salm 120. !salm 120 *escri-es his thoughts when he left that country. 0n* !salm 12C *escri-es the reaction of people when he arri e* in 9erusalem. 4ompare those two !salms. 2. Fea* Futh chapter 2. .t will help you to un*erstan* two things in !salm 12C6 (a) 'he farmer>s Goy at the har est. (See !salm 12C6E<C.) (-) 'he reaction of a foreign woman (Futh) to ;o*>s goo*ness to his people. (See !salm 12C62.) 3. ;o*>s people alrea*y +now that he is on their si*e. So sometimes they are Goyful e en before ;o* rescues them. 0n* this is one way to show faith (acti e -elief an* trust) in ;o*. $ere are two e@amples for you to thin+ a-out6 $a-a++u+ 361D<1?B 0cts 1C62E<2C.

;salm $*5
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;D first3 0fter "a i* -ecame +ing, he esta-lishe* 9erusalem as .srael>s capital city. $e -uilt his own royal house there. 0n* then he wante* to -uil*ing the house of ;o* calle* the temple there. 3ut ;o* sent a Pprophet calle* (athan to "a i*. (athan tol* "a i* that he must not -uil* the house of ;o*. 'hat was not ;o*>s plan. .nstea*, ;o* woul* esta-lish a =house for "a i*>. ;o* *i* not mean that he woul* -uil* a -uil*ing for "a i*. "a i* alrea*y ha* a goo* home to li e in. ;o* meant that he woul* esta-lish a permanent relationship with "a i* an* the future +ings from "a i*>s family. 'hat was what ;o* meant -y the wor*s =a house for "a i*> (2 Samuel chapter D).

%2&

.t was too early for "a i* to -uil* ;o*>s house. ;o* wante* its construction to happen only after he ha* gi en rest an* peace to .srael. 'hat happene* *uring the rule of Solomon, "a i*>s son. 3ecause .srael>s wars ha* stoppe*, the people in .srael coul* wor+ on the temple. 0n* they carefully followe* the plans that ;o* ha* gi en to "a i* (1 4hronicles 2861?<21). 3ecause ;o* ha* esta-lishe* "a i*>s =house> (in other wor*s, his family), its rule laste*. )nly "a i*>s son Solomon rule* all .srael. 3ut "a i*>s family continue* to rule in 9erusalem for a-out A00 years. / en after that, their authority to rule ha* not en*e*. 0n* it will ne er en*. 9esus 4hrist, whom ;o* has appointe* as the King of +ings, is from "a i*>s family (%atthew 161B Fe elation E6E).

The plans that people make

'he poet has a lesson for us to learn from these e ents. 'he lesson is not only a-out ;o*>s house, or "a i*>s family. .t is a-out e ery house, e ery family, an* e ery scheme that people ma+e. !eople ma+e many plans for their own li es. 0n* they wor+ har* -ecause they want those plans to -e successful. 3ut they ought to +now that they cannot e en control the e ents in their own li es. 0ll their efforts will -e in ain without ;o*>s help (9ames A613<1C). 'he poet says that, -ut he ma+es an e en stronger statement. !eople *o not only nee* ;o*>s help as they wor+. .t is (od who must do the work. .f ;o* is the -uil*er, then the construction will succee*. 3ut if ;o* is not the -uil*er, then people wor+ in ain. !erhaps they will -uil* their house. 3ut that house is not the house that ;o* wants. "a i* ha* money, materials an* wor+men. So he coul* ha e -uilt the house of ;o*, calle* the temple. 3ut it woul* not ha e -een the house that ;o* wante*. .t woul* not ha e gi en honour to ;o*. .t woul* merely ha e -een the pro*uct of human effort.

City guards
0n ancient city, li+e 9erusalem, ha* walls all roun* it. 0n* each night, guar*s watche* from the walls. 'hey watche* for thie es who might enter the city. 0n* they watche* for enemy armies who might attac+ the city. 'he guar*s *i* not sleep -y nightB they ha* to -e rea*y to soun* the alarm. .f they *i* that, the inha-itants woul* wa+e to *efen* their city. (4ompare (ehemiah A618<20.) 'he guar*s ha* an important Go- to *o. 3ut it was not really them who +ept the city safe. .f ;o* *i* not protect their city, they awo+e in ain. 3ut the people in .srael *i* not nee* to worry a-out their safety. .nstea*, they nee*e* to trust ;o*. ;o* was .srael>s strong *efen*er (!salm A8). .t was ;o* who +ept them safe.

The importan e of rest and sleep

Some people try ery har* to -e successful. 'hey wa+e early. 'hey go to -e* late. 'hey wor+ e ery hour of the *ay. 0n* they e en try to wor+ *uring the night. ;o* wants people to wor+ an* to -e responsi-le. 3ut he *i* not inten* people to wor+ continuously. 'hat is why he create* sleep. 0n* sleep an* rest are his gifts to the people whom he lo es. $e ta+es away their strain. $e pro i*es a perio* of calm so that their -o*ies can -ecome strong again. ;o* wants people to +now the importance of rest. $e esta-lishe* one *ay each wee+ as a *ay for rest (;enesis 262<3B /@o*us 2068<11). 9esus promises rest for the people who come to him (%atthew 11628<30).

= father+s sons
'he poet has not change* his su-Gect when he writes a-out sons in erses 3<E6 (a) 'he men who -uilt houses in erse 1 *i* not Gust want a place to li e. 'hey wante* homes where they coul* esta-lish their families.

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(-) 'he guar*s in erse 1 were not Gust protecting their city. 'hey were protecting their sons so that their city an* their country woul* ha e a strong army for the future. (c) 'he people who wor+e* har* for foo* in erse 2 were fee*ing their chil*ren too. 'he poet sai* that the chil*ren -elonge* to ;o*. $e ha* gi en sons as a rewar* for the fathers. 0n* each father must trust ;o* to esta-lish his family. /ach father must trust ;o* to pro i*e foo* for his chil*ren. .t was ;o* who woul* ma+e those sons strong an* capa-le. 'hey woul* gi e honour to their fathers. 'hey woul* -e li+e arrows 1 their father woul* sen* them out to *efen* the family. 0n* the family woul* not -e ashame* a-out their actions. 'hose sons woul* spea+ with their father>s authorityB an* they woul* *o well.

;salm $*5 and Solomon

'here is a connection -etween !salm 12D an* Solomon. )f course, Solomon>s name appears in the ancient title of the !salm. &sually, that woul* mean that Solomon wrote the !salm. 3ut it coul* mean that someone else wrote !salm 12D for, or a-out, Solomon. Some people ha e guesse* that "a i* wrote !salm 12D as a lesson for Solomon. 0s we ha e alrea*y seen, erse 1 seems to refer to important e ents in Solomon>s life. .t was Solomon who -uilt the house of ;o* in 9erusalem. 0n* as +ing, Solomon was responsi-le for the *efence of 9erusalem, as well as .srael>s other cities. Oerses 3<E may -e a-out "a i*>s hopes for Solomon. Solomon was still young when "a i* *ie* 1 1 4hronicles 2?61. (Solomon was a-out 20 years ol* then.) 'here were many things that "a i* was una-le to achie e *uring his own life. 0n* he wante* Solomon to achie e those things. .t was a great responsi-ility. 3ut "a i* encourage* Solomon to *o his wor+ well. 'he most special connection with Solomon is in erse 2. $ere the poet hi*es in the wor*s the name =9e*i*iah>. ;o* ga e that name to Solomon in 2 Samuel 1262E. .t means the son =whom ;o* lo es>. )ur /nglish translations show this as =those people that he lo es> in !salm 12D62. 3ut !salm 12D also has a sa**er connection with Solomon. Solomon *i* not continue to ser e ;o* through his whole life (1 Kings 116A<10). 'he 3oo+ of /cclesiastes seems to *escri-e his later thoughts an* attitu*es. Solomon -ecame ery aware that a man>s efforts cannot -ring success. 'his *isappointe* him. .t seeme* to him that wor+ was almost without purpose. $e wrote that the only purpose for wor+ was to achie e a feeling of satisfaction. See /cclesiastes 261D<2C. .t seems as if Solomon only learne* part of his own lesson. $e un*erstoo* completely that, without ;o*, a person>s -est efforts are in ain. 'he 3oo+ of /cclesiastes says that many times. 3ut, near the en* of his life, he seems not to +now that a person must *epen* completely on ;o*. $e *i* not appreciate that, with ;o*, a person>s life has real purpose. /ach person nee*s ;o* to lea* an* to gui*e e erything that he or she *oes. 'hen that person>s life an* wor+ will not -e in ain.

;salm $*5 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;D3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;D that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;D had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*5
* song for the 5o!rney to "er!salem3

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R1S

;o* must -e the -uil*er of a house.

)therwise, the people who -uil* that house are wasting their strength. ;o* must -e the *efen*er of a city. )therwise, the guar*s who watch to *efen* that city are wasting their time.
R2S

You can get up early to earn money for your foo*.

0n* you can wor+ until late in the night. 3ut without ;o*, you are wasting your energy. ;o* gi es a Iuiet night>s sleep to those people whom he lo es.
R3S

0 man>s sons are a special gift from ;o*. 'hey are -orn while their father is still a young man. 0 man who has plenty of chil*ren shoul* -e ery happyH

'hose chil*ren are the rewar* that ;o* gi es.

RAS

3ut they will -ecome as alua-le to him as a sol*ier>s arrows.

RES

'hat man>s chil*ren will spea+ with their enemies at the gate of the city. 0n* they will not -e ashame*. 'hey will *efen* themsel es well.

;salm $*5: Something to do

1. Fea* the message that ;o* sent to "a i* in 2 Samuel D61<1D. 'hen rea* "a i*>s prayer in 2 Samuel D618<2?. 2. Fea* the instructions that "a i* ga e to Solomon a-out the house of ;o* in 1 4hronicles chapter 22. 3. 'hin+ a-out 9esus> attitu*es to money, wages, an* the things that ;o* pro i*es to us. 'his passage will help you6 %atthew C61?<3A.

;salm $*6
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;? first3 .n !salm 12D, the poet taught that only ;o* can esta-lish a family. .n !salm 128, the poet *escri-es the family that ;o* has esta-lishe*. 'he start of !salm 128 is similar to !salm 1. .n -oth !salms, the poet sets out to *escri-e the person who +nows real happiness. 0n* he -egins with the wor* that we translate =happy>. 'he poet *oes not mean that such people always ha e happy feelings. $e means that such people are content. ;o* has gi en them genuine satisfaction in their li es. !salm 12861 *escri-es these people>s attitude an* their beha-iour. 'heir attitu*e is that they respect ;o*. 0n* they -eha e in the manner that ;o* appro es. 'here is a connection -etween these two things. 3ecause they respect ;o*, they o-ey him. 0n* they choose to li e in a manner that pleases him. 'hen the poet -lesses each person whom he has *escri-e*. .n other wor*s, the poet *eclares goo* things that ;o* will *o for that person. )r, he e@presses the goo* things in ;o*>s perfect plan for that person.

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#irstly, that person>s wor+ will -e successful. $e will not -e li+e the -uil*ers in !salm 12D61, who wor+e* in ain. 'his person>s wor+ will pro*uce results. 'hose results will -e as goo* an* plentiful as the fruit at the har est. So this person will not ha e to *epen* on other people. $e will -e li+e the farmer who has his own fruit to eat. 0n* the results of his wor+ will satisfy him. %any goo* things an* much happiness will -e in this man>s life. 'his man>s wife an* chil*ren an* his chief reason for happiness. $e is happy -ecause of the goo* family that ;o* has gi en to him.

The wife and hildren of the man who respe ts (od

'he poet compares the man>s wife an* chil*ren to important agricultural plants. $e *oes not e@plain why he chose these particular plants. !ro-a-ly, he wants to rea*er to thin+ a-out these *escriptions. 'o help you to *o that, here is a *escription of these plants. 'he poet compares the man>s wife to the plant calle* the ine. 'he ine is a -ush. .ts woo* is not strongB it nee*s something to support it. 'he ine pro*uces one of the most important agricultural crops in .srael. .ts fruits are calle* grapes. 'hey are ery sweet an* they are full of Guice. 'he ine pro*uces grapes in plentiful Iuantities. 'here are too many to eat them all while they are fresh. So people *ry them in the sun. 'he *rie* fruits are calle* raisins. 'hey last for many months. !eople eat them *uring the time of the year when there is no fresh fruit. 0n* they are ery useful for people to ta+e when they go on Gourneys. 'he other main use for grapes is their Guice. !eople use that Guice to ma+e wine. 'he poet compares the man>s sons to young plants calle* oli es. 'he oli e -ecomes a tree that has a ery long an* useful life. 'he oli e also yiel*s plentiful fruits. $owe er, these fruits are not sweet, -ut they are oily. 0n* it is the oil that is ery useful an* alua-le. !eople press the fruits to get the oil. 'hey -a+e the oil, with flour, into -rea* an* ca+es. 0n* they pour the oil onto other foo*s. 'he oil has se eral other important uses too. !eople use* the oil as fuel for their lamps. !eople put the oil onto their s+in. 0n* they also use* it to ma+e me*icines. 3oth plants pro*uce a crop each year. 'he ine in the *escription alrea*y yiel*s goo* crops. So the wife is alrea*y achie ing goo* things in her life. 0n* she will continue to *o that. 3ut the sons are li+e young plants. 'he oli e *oes not yiel* fruit until it is se eral years ol*. !erhaps these sons are too young to achie e goo* things in their li es yet. 3ut they are growing an* they are learning. 0n* there is e ery hope that their li es will achie e goo* things for many years in the future. .t may seem as if the poet has forgotten a-out the man>s *aughtersH 3ut in fact, the poet e@pecte* that the *aughters woul* marry into other families in .srael. 0n* then the *escription of the goo* wife in erse 3 woul* *escri-e them too.

(od+s perfe t desire for families

'he man in !salm 128 respects ;o*. 0n* the man>s family respects that man. 'his is how ;o* wants families to -e. 'he man has taught his chil*ren to respect ;o*. 'hey are learning how, li+e him, they can achie e goo* results in their li es. Such goo* results can only happen when people ha e a right relationship with ;o*. .n some /nglish translations, erse A seems similar to the first line of erse 1. 'hose translations use the wor* =-lesse*> in -oth places. 3ut in the original language, the poet use* *ifferent wor*s. .n erse 1, he is *escri-ing the state (Iuality of life) of the man who respects ;o*. 'his man +nows real happiness an* satisfaction. .n erse A, the poet is *escri-ing the reason for this. ;o* has shown his +in*ness to this man. )ne way to translate erses E<C is as a prayer. 'he poet prays that ;o* will *o these goo* things for this man. 0nother way to translate it as a *eclaration. 'he poet de lares that these goo* things will happen to this man. 3ut perhaps it is -etter to say that the poet e,presses ;o*>s perfect *esires for his people. ;o* always wants to *o goo* things for his people. 'he poet as+s ;o* to show his +in*ness from Mion. 'hat was where ;o*>s house, calle* the temple, was. So that was where ;o* li e* among his people. 0n* that was where they offere* their Psacrifices to him. 'here, they Pworshippe* him.

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(od+s plans for 1srael

'he poet also prays that ;o* will show his goo*ness to 9erusalem. 0n*, he prays for peace in .srael. 'his can only happen completely when %essiah comes. =%essiah> means the +ing whom ;o* appoints to sa e his people. 4hristians -elie e that 9esus is ;o*>s %essiah. 9esus> title, =4hrist>, is a translation of the wor* =%essiah>. 4hristians -elie e that 9esus will return to esta-lish peace in the worl*, inclu*ing in .srael. 0n* he will rule as .srael>s +ing in 9erusalem. 'he poet prays for the family of the man who respects ;o*. 'his whole !salm has -een a-out that man>s family. 'he poet prays that the man will li e long enough to see his gran*chil*ren. ;o* has chosen the P9ewish people an* he wante* their families to increase. $e has ma*e promises a-out the future of that nation. So a man who saw his gran*chil*ren woul* ha e a special reason to praise ;o*. 'hat man woul* see that ;o* was carrying out his promises to .srael. 3y those gran*chil*ren, the P9ewish people woul* continue in future years. 0n* at the proper time, ;o* will complete e erything that he has promise* to the P9ewish people.

;salm $*6 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;?3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;? that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;? had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*6
* song for the 5o!rney to "er!salem3
R1S

/ eryone who respects ;o* +nows real happiness. Your wor+ will succee*.

Such people -eha e in the manner that ;o* appro es.

R2S

'here will -e a goo* har est. You will -e happy an* you will -e successful.
R3S

0t home, your wife will carry out her tas+s well.

She will -e li+e a -ush that yiel*s plentiful fruit. Your sons will gather roun* your ta-le. 'hey will -e li+e young plants that will grow to -ecome useful trees.
RAS

YesH 'hat is how ;o* shows his +in*ness.

$e is +in* to the man who respects him.

RES

. pray that, from 9erusalem, ;o* will show you his +in*ness.

. pray that he will continue to *o this for your whole life. . pray that goo* things will happen in 9erusalem. 0n* . pray that you will see these things.
RCS

. pray that you will li e long enough to see your gran*chil*ren.

. pray that the country calle* .srael will ha e peace.

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;salm $*6: Something to do

1. Fea* these promises that ;o* ma*e a-out the future of the P9ewish people6 ;enesis 1D63<8B ;enesis 2261E<18B ;enesis 28610<1E. 2. 4ompare !salm 128 with the instructions that !aul ga e a-out families, in /phesians E621 to C6A. 3. #in* out what !aul taught a-out the wi es an* families of 4hristian lea*ers. See 1 'imothy chapter 3. A. .f you are a wife, rea* !ro er-s 31610<31. 'his is a poem a-out how a wife can support her hus-an*. !ray that ;o* will help you to -e a -etter wife for your hus-an*. E. .f you are a parent, rea* "euteronomy C6A<?. 'hat passage will help you to un*erstan* how ;o* wants you to -ring up your chil*ren. $e wants you to teach your chil*ren to ser e him.

;salm $*8
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >;J first3 Sometimes a person rea*s only one passage from the 3i-le, an* he *oes not rea* the other passages near it. 'hat person may get wrong i*eas. $e has stu*ie* only part of what ;o* was saying. 'hat coul* happen to the person who rea*s !salm 128 an* not !salm 12?, for e@ample. 'hat person coul* imagine that ;o*>s people ha e few trou-les. ;o* has -een +in* to their families, an* they are content. $e helps them, an* he *oes goo* things for them. 0ll of this is correct. 3ut that rea*er may not realise how much ;o*>s people nee* his +in*ness an* help. 0s !salm 12? e@plains, they nee* those things -ecause they ha e cruel enemies an* se ere trou-les. 'he nation calle* .srael ha* many enemies. 'hey were against .srael e en from the -eginning of that nation. ,e coul* write a long list of the nations that fought against .srael. 3ut the poet *oes not write such a list. 'hey *o not *eser e for anyone to remem-er their names. ,ic+e* people *o not *eser e any honour. %any enemies who attac+e* .srael were more powerful than .srael. 'hey *efeate* .srael. Some enemies ma*e the people from .srael into their sla es. Some enemies ro--e* .srael. )r, they or*ere* the people in .srael to pay ta@es that they coul* har*ly affor*. 0n* some enemies wante* to mur*er e ery person from .srael. 'hey o ercame .srael. 3ut they coul* not *estroy the nation calle* .srael completely. ;o* protecte* his people. 0n* e en now, the P9ewish people still e@ist -ecause of ;o*>s goo*ness to them. .n fact, ;o* has ma*e them strong again. 0n* he has gi en their own country -ac+ to them. 'he poet uses a powerful agricultural *escription to *escri-e the cruelty of those enemies. ,hen farmers use a plough, they cut long, *eep holes into the groun*. 'hey seem li+e the long, painful cuts if someone whips a prisoner>s -ac+. 3ut the poet says that ;o* is goo*. ;o* stops the punishment. Strong farm animals woul* pull the plough. 0n* cor*s (thic+, strong strings) woul* attach those animals to the plough. .f someone cut those cor*s, it was impossi-le to pull the plough. ;o* *oes that. $e allows his enemy, the *e il, to test his people with arious trou-les. 3ut he puts a limit on what the *e il may *o. (See 9o- 1612B 9o- 26C.) ,e shoul* constantly remin* oursel es that ;o* is goo*. .t is his enemy, the *e il, who causes trou-le for ;o*>s people. 3ut ;o* always supports an* helps his people through their trou-les. ;o* is on our si*e. 0n* it is ;o* who will sa e us from all our trou-les.

The reasons why (od+s people suffer

;o* allows his people to suffer trou-les for arious reasons. $ere are some of those reasons6

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(1) Sometimes ;o*>s people suffer -ecause the de-il wants to test them. 'he *e il tries to pro e that they are not really loyal to ;o*. )r, that they ser e ;o* for the wrong reasons. 'his is what happene* to 9o- (9o- chapters 1 an* 2). .t -rings honour to ;o* when his people remain loyal to him in such circumstances. (2) Sometimes ;o*>s people suffer -ecause other people are against (od. 'hat happene* to many of the first 4hristians. )ther people hate* them simply -ecause they -elonge* to 4hrist. 0n* this still happens to*ay. !eter ga e a* ice to such 4hristians in 1 !eter 361A<1D an* 1 !eter A612<1?. 'hey shoul* -e gla* -ecause of their relationship with 4hrist. 'hey suffer for his honour. 9esus also taught this (%atthew E610<12). 'heir life on this earth is har*. 3ut ;o* has a won*erful rewar* for them in hea en. (3) Sometimes ;o* allows his people to suffer -ecause he is wor+ing in their li es. $e *i* not cause those trou-lesB that is the *e il>s wor+. 3ut ;o* +nows that the trou-les will help his people to trust him more. $e allows the trou-les -ecause he is achie ing his purposes in the li es of his people (1 !eter 16C<?). (A) Sometimes ;o*>s people suffer -ecause of their own e-il beha-iour. 'hat wrong -eha iour allows the *e il to attac+ them. 0n* ;o* allows the trou-le -ecause he wants them to -ecome loyal to him again. 'here are many e@amples of this in the 3oo+ of 9u*ges. See for e@ample, 9u*ges C61. 0n e@ample in the P(ew 'estament is 1 4orinthians E6E. (E) Sometimes ;o*>s people suffer -ecause of the troubles that e-eryone suffers in this worl*. ;o* *oes not always rescue his people from such trou-les, although sometimes he *oes. #or e@ample, in 0cts chapter 2D, a storm ruine* the ship in which !aul was sailing. ;o* sa e* the li es of the people on the ship. 3ut the storm *estroye* the ship itself. Such trou-les are an opportunity for 4hristians to trust ;o*. / ery *ay, they shoul* trust him. / ery *ay, they shoul* as+ him for the things that they nee* (%atthew C611)

= prayer against the enemies of (od+s people

.t is interesting to compare !salm 12?6E<8 with !salm 1286E<C. 3oth passages coul* -e prayers. )r they coul* e@press the *esire that certain things will happen. 3ut the meaning of the two passages is opposite to each other. !salm 128 e@presse* the *esire that good things will happen to the people in 1srael. 3ut !salm 12? e@presses the *esire that bad things will happen to 1srael+s wi ked enemies. 'here are se eral passages li+e this in the !salms. 0n* sometimes 4hristians consi*er them *ifficult. 'hey *o not ha e a pro-lem with the passages that promise goo* things to ;o*>s people. 3ut 4hristians shoul* forgi e e en the people who are cruel to them (:u+e C62D<30). 4hristians *o not want -a* things to happen e en to -a* people. 'hey woul* prefer if those -a* people confess their e il *ee*s to ;o*. 0n* if they sincerely turn to ;o*, then ;o* will forgi e. $e *oes this -ecause of 9esus> *eath. So, 4hristians woul* not usually want to say the things that the poet says in !salm 12?6E<8. 'o un*erstan* this passage, we must remem-er certain facts6 (1) 'he people in .srael were ;o*>s people. 'he enemies who attac+e* them so cruelly were fighting against (od. 0n* often they were *oing this on purpose. 'hey were fighting for the honour of their own false go*s. (2) 0 Gu*ge cannot -e a fair an* goo* Gu*ge unless he punishes guilty people. 'his may not -e a pleasant thing to *o, -ut it is certainly the right thing to *o. ;o* is the Gu*ge of e eryone. 0n* (od is always good and fair. / erything that he *oes is right. So clearly, he will punish wic+e* people. .t is not wrong for a 4hristian to appro e of this. .f people *o not turn from their e il *ee*s, ;o* cannot forgi e them. 'hey must confess their e il *ee*s to ;o*, an* they must in ite 4hrist into their li es. )therwise, ;o* is against them.

%33

(3) 'he poet>s prayer is that (od will defeat the e-il s hemes of wic+e* men. / en for a 4hristian to*ay, it is not wrong to pray such a prayer. ,e shoul* pray first that ;o* will sa e our enemies. 3ut we also pray that ;o* will sa e us from their e il schemes. .n !salm 12?6E, the poet prays a-out people who hate <Kion+. $e coul* ha e sai* that they hate* =9erusalem> or =.srael>. 3ut ;o*>s house was on the hill calle* Mion. So, when the enemies fought against ;o*>s people, they were opposing ;o*. 0n* ;o*>s people *i* not ha e to worry a-out how they woul* *efen* themsel es. ;o* woul* *efen* them. So they must pray to ;o*, an* they must trust him. ;o* woul* show them what they shoul* *o. 'he poet prays that those enemies will ha e to return home. 'hey wante* to attac+ Mion, -ut ;o* *efen*s his holy hill an* his holy people. So the enemies ha e to return home. 'hey are ashame* -ecause their e il schemes an* their prou* wor*s ha e faile* to -ring them success.

The li-es of wi ked people

;rass may start to grow on a roof. 3ut farmers *o not collect hay or straw from the roofs of houses. 'he sun is hot, an* the roof -ecomes ery *ry. So the grass *ies while it is still a young plant. .n !salm 12?6C, the poet prays that the efforts of wic+e* people will -e unsuccessful, li+e that grass. 'he results of their li es an* their wor+ are completely e il. So the poet *oes not want there to -e any such results from their li es. 0gain, it is interesting to compare this passage with !salm 128. .n !salm 12862<3, the poet use* wor*<pictures a-out the har est to *escri-e a goo* man an* his family. 3ut in !salm 12?, the wor*<pictures are again opposite. 'he e il man is li+e a plant that pro*uces no har est. $e is li+e grass that *ies too soon. !salm 12?68 may still -e a-out the har est. !eople felt great Goy at the sight of the har est. 0n* so they -lesse* each other (Futh 26A). ;o* ha* shown his +in*ness to them -y means of the har est. So they as+e* ;o* to show his +in*ness to other people too (Futh 2612B Futh 261?<20). 3ut the poet prays that no-o*y will -less such e il people. (o-o*y shoul* e@press Goy or happiness when they hear a-out those people. .nstea*, people shoul* feel afrai* -ecause of the way that ;o* acts against those e il people. ;o* *efeats those e il people completely. 0n* people who see it will learn ne er to oppose ;o*.

;salm $*8 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >;J3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >;J that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >;J had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $*8
* song for the 5o!rney to "er!salem3
R1S

2Since . was young, my enemies ha e -een ery cruel to me.5

('he people in .srael shoul* sing this song.)

R2S

Since . was young, my enemies ha e -een ery cruel to me. 'hey tore the s+in from my -ac+. 3ut ;o* is goo*.

3ut they ha e not -een a-le to *efeat me.

R3S

%y inGury was li+e the lines that a plough ma+es.

RAS

%3$

$e has en*e* the power of those wic+e* men. .t is as if he has cut that plough away.
RES

. pray against e eryone who hates Mion.

. pray that ;o* will stop their attac+s. . pray that they will ha e to return home. . pray that they will -e ashame*.
RC<DS

(o-o*y can har est the grass that grows on the roof of houses.

.t *oes not yiel* any straw for the farmer. .t *ies as soon as it starts to grow. . pray that those enemies will -e as unsuccessful as that grass.
R8S

. pray that no tra eller will greet them with the wor*s6

2)n -ehalf of ;o*, . -less you.5 )r, 2. pray that ;o* will show you his +in*ness.5

;salm $*8: Something to do

1. Fea* 2 Kings 1?632<3D. 'hat passage *escri-es an occasion when ;o* sa e* 9erusalem from the +ing of 0ssyria>s ast army. 2. 'he P(ew 'estament also teaches that ;o* will *efeat his enemies completely. 'hen he will esta-lish his go ernment on the earth. Fea* Fe elation 1?611 to 206C. 3. #in* out what the P(ew 'estament teaches a-out 4hristians an* their enemies. 'hese passages will help you6 %atthew E610<12B %atthew E638<A8B %ar+ 136?<11B 2 'imothy A61A<18.

;salm $.9
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >@9 first3 'he poet who wrote !salm 130 *escri-e* himself as someone in a deep place. 'he writer of !salm C? use* that same wor* in the original language tooB in fact, he use* it twice. (See !salm C?62 an* !salm C?61A.) $e meant a *eep place where a man may *rown. !ro-a-ly, the author of !salm 130 inten*e* his *escription as a wor* picture. $is trou-les were so terri-le that he felt li+e someone in a *eep hole. $e was *esperate, an* he nee*e* ;o* to rescue him. )therwise, there was no hope for him. Some people in the 3i-le really were in such *eep holes. See ;enesis 3D62A an* 9eremiah 386C. !eople ha* *ug those holes in or*er to store water. 0n* sometimes, when there was not much water in the hole, they put a prisoner there. 'he prisoner coul* only stan* or sit in the *eep mu* at the -ottom of the hole. 'he hole was so *eep that the prisoner coul* not clim- out. 0n* if there was rain, the hole woul* fill with water. 'hen the prisoner woul* certainly *rown if no-o*y rescue* him. !salm A062 also seems to *escri-e this +in* of hole. .n !salm 13061, the poet mentions his terri-le situation. $e +nows that he cannot sa e himself. )nly ;o* can sa e him nowH So the poet cries out to ;o*. .t is a *esperate prayer. 'he poet needs ;o* to show his +in*ness. (o-o*y else can help him.

%3%

;risoners be ause of our own wrong deeds

.n !salm 13063, we *isco er the nature of the poet>s trou-les. 0n* we see why the *eep hole is a wor* picture. .t is not a policeman or an enemy who has ma*e the poet a prisoner. .f another person ha* +ept the poet as prisoner, that person coul* free the poet. 3ut here, only ;o* can free the poet. 'hat is -ecause the poet is li+e a prisoner be ause of his own e-il deeds. 'he poet>s own e il *ee*s control himH ,hen the poet first *i* those wrong things, he pro-a-ly thought himself to -e a free man. 3ut he *i* not realise how powerful e il forces are. $e *i* not realise that he woul* -e una-le to stop his wrong -eha iour. $e thought that he coul* control it. 3ut he *isco ere* that it controlle* him. .t was ruining his life. 0n* it was ruining his relationship with ;o*. (4ompare Fomans D61A<2A). 'his is 1 or it shoul* -e 1 e eryone>s e@perience. 'he 3i-le teaches clearly that e-eryone is guilty of wrong *ee*s against ;o*>s law (Fomans 36?<18). (o-o*y li es -y ;o*>s perfect stan*ar*s (Fomans 3623). )ur e il *ee*s ha e ma*e it impossi-le for anyone to please ;o* -y means of their own efforts. )nly ;o* can sa e us.

#ow (od an forgi-e us

;o* +nows e erything (!salm 13?61<C). 0n* he +nows that we are guilty. 0s our Gu*ge, he must punish us for our e il *ee*s. 3ut he is the ;o* who lo es us. $e *oes not want to punish usB he wants to forgi e us (/@o*us 3A6C<D). 'hat is why (od himself suffered the punishment for our e il *ee*s. ,hen 9esus *ie*, he himself too+ that punishment instea* of us (.saiah E36A<C). 0n* that ma+es it possi-le for ;o* to forgi e us. So we must -e li+e the poet who wrote !salm 130. !e must onfess our e-il deeds to (od> ,e *eclare that ;o* is right. 0n* we *eclare that we are wrong. $e alone can forgi e usB he alone can sa e us. $e alone can rescue us from our terri-le situation. 'here is no other way to -e free from the e il forces that control us. 'here is no other way to ha e a right relationship with ;o*. Only (od an sa-e us> 0n* ;o* wants to forgi e us. $e lo es to forgi e us (9ohn 361C). 'his fact astonishes us. $e is such a great ;o*, an* still he cares a-out us. 3ecause of this, we respect him e en more. ,e e en feel fear, -ecause ;o* is so +in* to guilty people. !eter felt that +in* of fear in :u+e E68<10. $e felt fear after ;o* showe* great +in*ness to him. !eter ha* nee*e* help, so 9esus ha* *one a miracle. 'hat is, a won*erful *ee* that only ;o* can *o. .t astonishe* !eter to realise that ;o* was his frien*. !eter +new that he ha* *one many wrong things. !eter +new that he *i* not *eser e ;o*>s +in*ness. 0n* !eter felt so afrai* that he as+e* 9esus to lea e him. 3ut 9esus tol* !eter to -e confi*ent. ;o* was wor+ing for !eter, an* soon ;o* woul* wor+ through !eter. ;o* ha* *one that won*erful thing so that !eter coul* ha e confi*ence to o-ey ;o* completely.

#ope
'he poet in !salm 130 was confi*ent that ;o* woul* help him. So the poet ha* hope. 'hat was why he waited. )nly the person who hopes to recei e something will wait for that thing. 0n* the person will continue to wait as long as he still has hope. ;o* *oes not *isappoint the person who waits for ;o*. $ope in ;o* is ne er hopelessH 'hat is -ecause the reason for our hope in ;o* is ;o*>s promises. 'hat is, his wor*. #or e@ample, people must confess their e il *ee*s to ;o* an* they must in ite him into their li es. .f a person *oes these things, ;o* promises to forgi e that person (0cts 361?). 'hat person may not feel as if ;o* has forgi en him. 3ut that person can ha e confi*ence as he trusts ;o*. ;o* has gi en his promise. 0n* ;o* *oes e erything that he promises to *o. So the poet was eager as he waite* for ;o*. 'he poet +new that he *eser e* ;o*>s punishment. 3ut the poet was not waiting for ;o* to punish him. $e was waiting, with hope, for ;o* to rescue him. $e +new that ;o* ha* promise* to forgi e him. $e +new that ;o* woul* free him completely from his e il *ee*s.

%3&

/ach city ha* guar*s. 'hey watche* the city to +eep it safe. 'hey were on *uty through the night. 0n* they waite* for the morning. !eople who -elie e ;o* are also waiting. 'hey wait for ;o* to esta-lish his rule. See, for e@ample, :u+e 262E. .n that e@ample, Simeon was waiting for 4hrist to come for the first time. 4hrist came then to esta-lish his rule in the hearts, min*s an* spirits of people who trust ;o*. 'o*ay, people who -elie e ;o* are also waiting. 'hey wait for 4hrist to come for the secon* time. 'hen he will esta-lish his rule completely on this earth. $e will *efeat the e il forces that control this worl* (Fe elation 2061<C). 1 'hessalonians E6A<C compares that e ent to the -eginning of a new *ay. 0n* %ar+ 1363A<3D compares -elie ers to someone who must watch through the night. %any e il things happen -y night, for e@ample, thie es often steal at night. !eople use the *ar+ness to hi*e their wic+e* -eha iour (9o- 2A613<1D). 3ut those acti ities en* when the *ay -egins. So the *ay -ecame a wor* picture in the 3i-le for ;o*>s future rule o er the earth. =9oy comes in the morning> (!salm 306E).

The poet urges people to ask (od to sa-e them

.n !salm 13061<C, the poet *escri-e* his own e@periences. $e wrote in a ery personal manner. $is personal relationship with ;o* was important to him. 3ut in !salm 1306D<8, the poet spea+s to the people in his own nation, calle* .srael. $e +new those people well. $e +new a-out the wrong things that were in their li es, too. 'hey ha* not lo e* ;o* with all their hearts. 'hey ha* not o-eye* ;o*>s law. 'hey were guilty of wrong thoughts, wor*s an* *ee*s. 'heir -eha iour was not as the -eha iour of ;o*>s people shoul* -e. 'hey ha* come to 9erusalem to Pworship ;o* at his house. 3ut their prayers an* their Psacrifices were not enough. ;o* wante* them to ha e hearts that o-eye* him (%icah C6C<8). So the poet urge* the people in .srael to *o as he ha* *one. 'hey too must confess their e il *ee*s to ;o*. 'hey too shoul* cry out to him to rescue them from the e il powers that controlle* their li es. 3ecause of ;o*>s great lo e, they coul* ha e hope. $e wante* to forgi e them. $e himself woul* pay the price so that they woul* -e free. ;o* woul* rescue them too. 0s the poet waite* for ;o*, he (the poet) ha* hope an* confi*ence. 3ecause of ;o*>s promise, he was confi*ent that ;o* woul* rescue him from e ery wrong thing. So the poet was sure that ;o* forga e him, personally. 0n* the poet was also confi*ent that ;o* woul* rescue the people in his nation. $e +new the promises that ;o* ha* gi en to the people in .srael. So e il forces woul* not always control them. .n the future, ;o* will rule their li es completely. !aul, too, felt confi*ent a-out this matter (Fomans 1162C<2D). ;o* will certainly free his P9ewish people from all the wrong things in their li es. 0n* he himself will -e their +ing. ;o* himself woul* act to rescue his people from the e il *ee*s in their li es. (o-o*y else was goo* enough to pay that price. $e too+ the punishment for their e il *ee*s. 'hat happene* when 9esus *ie*. ;o* ha* entere* the worl*. 0n* he *i* it so that people from e ery nation coul* ha e a right relationship with him (2 4orinthians E61D<1?). )nly ;o* coul* *o it.

;salm $.9 as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >@93 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >@9 that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >@9 had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $.9
* song for the 5o!rney to "er!salem3

%3'

R1S R2S

"uring the most awful trou-les . cry to you, ;o*. ;o*, please help me.

:isten to me when . call for help.

R3S RAS

.f you +ept a recor* of all my e il *ee*s, my situation woul* -e hopeless. 3ut you forgi e.

0n* that is why people respect you.

RES

. wait for ;o* to act.

%y spirit waits. . ha e hope -ecause of his promises.

RCS

%y spirit waits for ;o*.

. am more eager than the guar*s who wait for the *awn. Yes, . am more eager than the guar*s who wait for the *awn.
RDS

!eople in .srael, put your hope in ;o*.

;o* is ery +in*. $e gi es complete free*om to his people.

R8S

$e will free the people in .srael from all their e il *ee*s.

;salm $.9: Something to do

1. 3e sure that ;o* has forgi en you. 4onfess your wrong *ee*s to him. 'han+ him that, -y his *eath, 9esus suffere* the punishment instea* of you. .n ite ;o* into your life an* trust his promises (9ohn 361CB 0cts 361?). 0s+ ;o* to help you so that you can o-ey him. 2. 4ompare !salm E1 with !salm 130. 3oth !salms are a-out the same su-Gects6 our e il *ee*s, an* ;o*>s *esire to forgi e us. 3. Fea* 9esus> story in :u+e 1E611<2A. .t will help you to un*erstan* how +in* ;o* is to forgi e us. A. Fea* 9esus> story in :u+e 186?<1A. .t will help you to un*erstan* the proper attitu*e for occasions when you must confess your wrong -eha iour to ;o*. 0n* then rea* ;o*>s promise for people who confess their e il *ee*s to ;o*, in 1 9ohn 16?.

;salm $.$
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >@> first3 "a i*, who wrote !salm 131, lo e* ;o* with his whole heart (1 Kings 1E63<E). "a i* +new that a person with prou* attitu*es ne er pleases ;o*. 0n* "a i* wante* to please ;o* ery much. 'his !salm, which is also a prayer, shows the attitu*e that "a i* ha*. $e was a genuinely hum-le man. !salm 131 is a ery pri ate prayer. "a i* chec+s his own attitu*es. $e must not allow his heart (to*ay, we woul* say, his =min*>) to -ecome prou*. $e must not imagine himself to -e important. $e must not thin+ a-out other people in a prou* manner. $e must remem-er that e en the poorest an* wea+est person matters ery much to ;o*.

%38

0n* "a i* must not imagine himself to -e cle erer than he really is. )nly ;o* +nows all mysteriesB only ;o* really un*erstan*s our li es. ,e stu*y in or*er to un*erstan* the things that ;o* has *one. 3ut we +now that we can only e er un*erstan* a small part of them. "a i* ha* taught himself to ha e hum-le attitu*es. .n the original language, the wor*s at the start of !salm 13162 are li+e a serious promise. .n other wor*s, "a i* *eclare* strongly that he must -e Iuiet. $e must not constantly e@press his own i*eas when ;o* wante* to teach him. $e must not constantly thin+ a-out his own fears when ;o* wante* to comfort him. $e must gi e up any prou* attitu*es that he may still ha e. .nstea*, he must learn to -e hum-le. $e must -ecome li+e a little chil* so that ;o* woul* rule his life (%ar+ 1061A<1E).

= little hild+s attitudes

.n !salm 13162, "a i* saw that a little chil*>s attitu*es were the proper attitu*es in or*er to ser e ;o*. :ittle chil*ren can -e ery hum-le. 'hey +now how to trust completely. 0n* they can -e ery loyal. ;o* wants his people to -eha e in such a manner. 3ut of course, "a i* +new that the -eha iour of little chil*ren is often not goo*. $e thought a-out a chil* when his mother first refuses him mil+. 'hat chil* cries, an* he -ecomes angry. $e may say that his mother *oes not still lo e him. $e *oes not want to grow up. )f course, "a i* *i* not a*mire those attitu*es. 3ut after that e@perience, the chil*>s attitu*es change. $e -ecomes Iuiet again. 0gain, he fin*s comfort from his mother. 3ut he has -ecome more mature. $e *oes not still want her mil+. $e +nows that she will pro i*e for him in other ways. $e has learne* to trust his mother. 0n* he is hum-le. $e realises that she is wiser than him. .n our relationship with ;o*, we too sometimes ha e *ifficult e@periences. !erhaps ;o* allows us to suffer some trou-les. 0n* perhaps we imagine that he *oes not still lo e us. ,e *o not realise that he is using those e@periences to teach us. .f we are hum-le, then we will learn from him. 0n* we will *e elop a more mature relationship with him. ,e will learn to trust him more. ,e will -ecome more hum-le. ,e will +now that he is wiser than us.

#ope in (od
.f we are hum-le, then we care a-out other people. "a i* care* a-out the people in his nation, calle* .srael. $e was the +ing, -ut he still care* a-out all the people. .n !salm 13163, he urge* them all to trust ;o*. 'hey shoul* trust ;o* now. 'hey shoul* trust ;o* constantly. 'hey shoul* trust ;o* always. 'hey ha* to -e hum-le. .srael shoul* not put its hope in its military strength, or its young people, or its wealth. )ther nations put their hope in those thingsB -ut ;o*>s people shoul* not. 0n* .srael>s people shoul* not put their hope in themsel esB their s+ill, intelligence, or money. )ther people put their hope in those thingsB -ut ;o*>s people shoul* not. .nstea*, the people shoul* put their hope in ;o*. $e was their *efen*erB he was their pro i*er. $e is .srael>s ;o*.

;salm $.$ as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >@>3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >@> that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >@> had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $.$
* song for the 5o!rney to "er!salem3
R1S

;o*, my heart is not prou*.

%3(

%y am-itions are not great. . *o not thin+ a-out matters that are too important for me. . realise the limits of my +nowle*ge.
R2S

3ut . ha e promise* to -e hum-le an* Iuiet.

0 little chil* who *oes not still recei e his mother>s mil+ continues to accept her comfort. %y spirit is li+e that little chil*.
R3S

!eople in .srael, put your hope in ;o*, -oth now an* always.

;salm $.$: Something to do

1. 'ry to un*erstan* why ;o* consi*ers prou* attitu*es to -e wrong. Some of these erses from the 3oo+ of !ro er-s may help you6 !ro er-s 1162B !ro er-s 1E62EB !ro er-s 1C6EB !ro er-s 1C618B !ro er-s 1C61?B !ro er-s 216AB !ro er-s 2162AB !ro er-s 2?623. &se these erses to prepare a list of the things that are wrong with prou* attitu*es. 2. Fea* %ary>s Song, which many 4hristians call the 6agnifi%at. .t is in :u+e 16AC<EE. #in* what it says a-out prou* people an* a-out hum-le people.

;salm $.*
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >@; first3 ;salm $.*:$70 =P:)F", remem-er "a i*> are the first wor*s of !salm 132 in many translations. 3ut of course, ;o* *oes not forget his loyal ser ants. 'he wor* =remem-er> has another meaning. ,hen ;o* remem-ere* (oah, ;o* acte* on (oah>s -ehalf (;enesis 861). 0n* !salm 13261 has a similar meaning. 'he poet is as+ing ;o* to act on .srael>s -ehalf, -ecause of the promise that ;o* ma*e to "a i*. 'he poet mentions "a i*>s many trou-les. "a i* fought many wars. 3ut "a i* was not a prou* +ing who fought wars -ecause of his am-itions. "a i* ha* to fight in or*er to sa e .srael from its many enemies. 0n* he fought to esta-lish .srael as a strong nation that ser e* ;o*. 3ut "a i* woul* ha e preferre* to -e the peaceful +ing who -uilt ;o*>s house. "a i*>s son Solomon actually *i* that. 3ut Solomon>s peaceful rule was only possi-le -ecause of the -attles that "a i* ha* fought. ,hen the poet as+s ;o* to remem-er "a i*>s trou-les, he *oes not Gust mean the past trou-les. 'here are also .srael>s current an* future trou-les. 'hose trou-les are all part of "a i*>s tas+ to esta-lish .srael as the nation that ser es ;o*. "a i* is not still there to fight for .srael. 3ut "a i*>s ;o* is .srael>s ;o*. 0n* ;o* will act on -ehalf of .srael. $e is .srael>s *efen*er an* .srael>s strength. So the poet uses "a i*>s name as he prays. ;o*>s promise to "a i* is a powerful reason for ;o* to act on his people>s -ehalf. 'he poet will write a-out ;o*>s promise to "a i* in !salm 132611<18. 3ut first, he writes a-out "a i*>s promise to ;o*.

4a-id+s promise to (od

3ecause "a i* lo e* ;o* ery much, "a i* ma*e a serious promise to ;o*. "a i* promise* that he woul* fin* the right place for the house of ;o*, calle* the temple. "a i* promise* to gi e his complete attention to this tas+. / en rest, sleep an* pleasure were not as important to "a i* as this matter was. $e woul* gi e all his strength an* energy for this promise.

%$0

.t was %a ob who first saw how to -uil* a house for ;o*. 3efore that, people ha* -uilt houses for false go*s. #alse go*s nee*e* houses -ecause people nee*e* somewhere to put their images. 3ut it seeme* impossi-le to -uil* a house for the real ;o*. $e rules from hea en. (o -uil*ing on earth can e er contain him. 3ut then 9aco- ha* a special *ream. 'hat *ream change* his life. 9aco- saw a la**er that reache* -etween hea en an* earth. 0ngels (;o*>s ser ants) went up an* *own that la**er as they *i* ;o*>s wor+ (;enesis 28612). So, ;o*>s house woul* -e a connection -etween ;o* an* his people. ,hen people praye*, the angels woul* ta+e their prayers to ;o* in hea en. 0n* then ;o* woul* sen* his angels -ac+ to the earth, with tas+s to ai* his people. 9aco- calle* that place =3ethel>, which means =the house of ;o*>. 3ut he *i* not -uil* a -uil*ing there. "a i* li e* a-out 800 years after 9aco-. 0n* there was still no permanent -uil*ing that was the house of ;o*. $owe er, ;o* ha* tol* %oses that there woul* -e such a place ("euteronomy 12611). 0n* it was that place that "a i* wante* to fin*. 'he place that "a i* foun* for ;o*>s house was %erusalem, his new capital city in the heart of .srael. 0n* it was not Gust "a i* who chose that city. .t was ;o*>s choice.

The ark of the o-enant

;salm $.*:37$9 'hese erses are a-out the sacre* o-Gect calle* <the ark of the o-enant+. 0n ar+ is a special -o@. ;o*>s co enant is the special promises that he has ma*e to his people. So the ar+ of the co enant was a -o@ that was e i*ence of ;o*>s promises to .srael. 0n* it showe* that ;o* was present with his people. ;o* tol* %oses how to ma+e the ar+ (/@o*us 2E610<22). %oses put the ar+ in the most holy place in the sacre* tent (calle* the ta-ernacle). 'he ar+ tra elle* with the people as they went through the *esert ((um-ers 10633<3C). ;o* -rought his people into .srael where he ga e them the lan* as their permanent possession. 3ut there was still no permanent place for the ar+. .t remaine* in a tent. "a i* wante* the permanent house of ;o*, calle* the temple, to -e in 9erusalem. 0n* he +new that the ar+ shoul* ha e a permanent place in the temple>s most holy room. 'he ar+ was the most important o-Gect in .srael>s Pworship.

4a-id sear hes for the ark

'he ar+ was the most sacre* o-Gect in .srael>s Pworship. .t was e i*ence of ;o*>s promises to .srael. 0n* "a i* +new that he shoul* -ring it to 9erusalem. "a i* ha* hear* a-out the ar+ long ago, when he li e* as a -oy in 3ethlehem. 3ethlehem is also calle* /phrathah. 3ut some 3i-le teachers thin+ that the /phrathah in !salm 1326C is a *ifferent place. 'he 3i-le sometimes refers to people from /phraim as =/phrathites>, which may mean =inha-itants of /phrathah>. (See 1 Samuel 161 an* 1 Kings 1162C in the King 9ames 3i-le.) 'he original place where the sacre* tent stoo* in .srael was in that region. .t was in the town calle* Shiloh, which was in /phraim (9oshua 1861B !salm D86C0<C1B !salm D86CD<C8). 3ut the ar+ ha* left that place long ago. 0n* when "a i* trie* to fin* it, it was har* to fin*. .t was the most important o-Gect in .srael>s Pworship. 3ut people *i* not e en +now where to loo+ for it. ,hether /phrathah means 3ethlehem or Shiloh here, people there ha* merely hear* of it. .srael>s people ha* neglecte* the things of ;o*B they ha* e en forgotten how to Pworship him. 0n* they were Pworshipping foreign, false go*s for some of this time.

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.n the en*, "a i* foun* the ar+ at Kiriath 9earim. .n !salm 1326C, the poet calls Kiriath 9earim -y the name =the fiel*s of 9aar>, which means =the fiel*s -y the woo*>. You can rea* the account of how the ar+ got there in 1 Samuel chapters A to C. 0n* from there, "a i* -rought it -ac+ to 9erusalem. You can rea* the account of that Gourney in 1 4hronicles chapters 13 an* 1E. 0n* you will see that e en "a i* *i* not +now the proper way to transport the ar+. Some 3i-le teachers thin+ that "a i* wrote !salm 132 for that final Gourney. 'he wor*s in !salm 13268 are li+e %oses> wor*s in (um-ers 1063E.

The prayers in ;salm $.*:87$9

.n !salm 1326?<10, there are three prayers6 (1) #or the priests who ser e* ;o* in his house. .t was not enough for them to wear white clothes an* to carry on the ceremonies. 'heir hearts must -e as sincere as their clothes were white. 'hey must genuinely *esire to please ;o*B an* they must not want to please themsel es. (2) #or any of ;o*>s people who is genuinely loyal to him. 'he poet prays that such people will ser e ;o* with Goy. 'heir Pworship shoul* not merely -e a *uty. 'he poet praye* for them to -e so gla* in their hearts that they woul* singH (3) #or each future +ing that woul* come from "a i*>s family. "uring the ceremony to appoint a new +ing, people put special oil on the +ing. 'he purpose of that action was to separate the +ing for his special tas+ for ;o*. 'hose +ings ha* the -enefit of ;o*>s promise to "a i*. 3ut still, the poet consi*ers it necessary to pray for the +ing. 'he relationship -etween ;o* an* the +ing was important for all of ;o*>s people. 'he poet prays for that relationship to remain strong.

(od+s promise to 4a-id

;salm $.*:$$7$. 'he promise that "a i* ha* ma*e to ;o* was won*erful. 3ut the reply that ;o* ga e to "a i* was truly magnificent. King "a i* ha* promise* to re<esta-lish the Pworship of ;o* in .srael. "a i* ga e his capital city, 9erusalem, as the most important place for that Pworship. $e -rought there the ar+ (the sacre* -o@ that was e i*ence of ;o*>s promises to .srael). 0n* he promise* to allow himself no rest, no lu@ury, until that tas+ was complete. $e wante* .srael to -ecome a nation of people who ser e* ;o*. ;o* ha* a magnificent reply for "a i*. ;o* was please* that "a i* ha* such sincere an* holy *esires. 4learly, "a i* lo e* ;o* with all his heart. 0n* ;o* rewar*s the people who genuinely want to please him. 'he rewar* that ;o* ga e to "a i* for his promise, was another promise. ;o* himself ma*e that promise to "a i*. ;o* himself *eclare* that he woul* *o something for "a i*, an* for his family in future centuries an* always. ;o* sai* that he woul* choose one of "a i*>s sons to -e .srael>s +ing. 3efore "a i* rule*, none of "a i*>s family ha* e er -een a +ing. 3ut after "a i*, mem-ers of his family woul* continue to rule. 0n* this arrangement coul* continue always, if only "a i*>s future family remaine* loyal to ;o*.

(od+s promise that ne-er ends

;o* ha* promise* to esta-lish "a i*>s family as .srael>s future +ings. 3ut they must remain loyal to ;o*. ,e +now from history that "a i*>s family continue* to rule in 9erusalem for a-out A00 years. %any of those +ings were loyal to ;o*B -ut se eral were not. Some of the +ings were e il men, an* that cause the en* of the family>s rule.

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3ut that *i* not en* ;o*>s relationship with 9erusalem, the city that he chose. 0fter a perio* of time, ;o* -rought -ac+ the P9ewish people to 9erusalem. $e use* men li+e /Jra an* (ehemiah to re<esta-lish the Pworship of ;o* there. 0n* the people again -uilt ;o*>s house (calle* the temple) in 9erusalem. 0n* ;o*>s relationship with "a i*>s family ha* not en*e*. ;o* ha* ma*e a certain promise to them that woul* ne er en*. 'he e il actions of some wic+e* +ings from that family coul* not *estroy ;o*>s plan. 0t the proper time, 9esus was -orn into "a i*>s family. 0n* 9esus was the %essiah, whom ;o* ha* appointe* to sa e his people. ('he =%essiah> means the +ing whom ;o* has chosen.) 9esus> rule has alrea*y -egin in the hearts, min*s an* li es of people who o-ey ;o*. .n the future, he will return to esta-lish ;o*>s rule o er the whole worl*. 0n* the rule of 9esus 4hrist, ;o*>s %essiah, will ne er en*. 0ll this is as ;o* promise* to "a i*.

(od answers prayer

;salm $.*:$/7$6 ,e often say that ;o* answers prayer. &sually we mean that, after prayer, ;o* acts to help us. 3ut in this !salm, ;o* answers the prayers in a more particular way. $e replies to each prayer in the first part of the !salm. 0n* in his reply, he gi es a clear promise that he will *o that thing. /ach of these reIuests pleases ;o*. .t will gi e ;o* honour to *o these things. ;o* has gi en "a i* wis*om to as+ for these things. 0n* ;o* is please* to *eclare that he will *o them. .n !salm 13268, "a i* as+e* ;o* to come to Mion (in 9erusalem). 'here, ;o* coul* rest (remain) in the place that "a i* ha* prepare*. .n !salm 13261A, ;o* *eclare* that he woul* *o that. Mion woul* always -e his home, an* there he woul* rule. 0n* ;o* a**e* more won*erful promises. 'his was the place that he *esire*. $e woul* pro i*e for its inha-itants. 0n* especially, he woul* pro i*e for the poor people there. $e woul* act li+e a goo* an* generous +ing, who uses his wealth to loo+ after all his people. .n !salm 1326?, "a i* praye* that the priests woul* ha e the right attitu*es. 3ut in !salm 13261C, ;o* again promise* to *o something -etter. ;o* woul* sa e the priests. 'hat is, he woul* act powerfully in their li es. 0n* that woul* gi e them the power to help other people in their relationship with ;o*. So, ;o* woul* use the priests to sa e his people. 3y means of the priests, ;o* woul* act powerfully in the li es of all his people. 0lso in !salm 1326?, "a i* praye* that ;o*>s people woul* -e Goyful. .n !salm 13261C, ;o* promise* that. 0n* ;o* a**e* that their Goy woul* not Gust -e temporary happiness. 'heir Goy woul* last always.

= promise that 4a-id did not e-en reEuest

.n !salm 13261D<18, ;o* promise* something that "a i* *i* not e en reIuest. "a i* ha* not as+e* for honour for himself. $e ha* not care* a-out his own comfort (!salm 13263<A) or his own importance. "a i* care* only a-out ;o*. 3ut ;o* ha* seen "a i*>s attitu*es, an* ;o* wante* to rewar* "a i*. So ;o* ma*e a promise to "a i* himself. ;o* uses two wor* pictures here6 (1) "a i*>s rule woul* -e li+e a horn that grew strong. $orns are the -ony points that grow on the hea* of some animals. 0nimals use their horns when they fight. So horns -ecame a wor* picture of strength. $ere, they mean the power of a +ing an* his go ernment. .n other wor*s, ;o* woul* ma+e "a i*>s rule strong. (2) ;o* woul* pro i*e a lamp for the +ing whom he ha* chosen. 0 lamp is a wor* picture for something that is splen*i*. $ere, it is "a i* himself who is splen*i*. .n other wor*s, ;o* woul* gi e honour to "a i* an* to the +ings from "a i*>s family. So ;o* woul* -e for "a i*, an* against "a i*>s enemies. 'hey woul* -e ashame*. 3ut "a i*>s rule woul* -e won*erful.

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'hese last promises were for "a i* himself. 3ut they were also for the +ings from "a i*>s family, -ecause they -enefite* from "a i*>s special relationship with ;o*. 3ut especially, they are promises to the %essiah (the special +ing whom ;o* woul* appoint from "a i*>s family). 'he %essiah is 9esus. ;o* has ma*e him powerful. ;o* ha* gi en him great honour. 3y ;o*>s power, he *efeats all his enemies. 0n* his won*erful rule will ne er en*. See 1 4orinthians 1E620<28 an* !hilippians 26E<11.

;salm $.* as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >@;3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >@; that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 *nd than$ God for his promises3 He al/ays does the things that he has promised to do3

;salm $.*
* song for the 5o!rney to "er!salem3
R1S

;o*, you +now a-out "a i*. $e ma*e a serious promise to ;o*. 2. will not enter my house. . will not allow my eyes to close. . will not *o these things until . ha e foun* a place for ;o*.

0n* you +now a-out all his trou-les.

R2S

'his was the promise that he ma*e to .srael>s powerful ;o*6

R3S

. will not rest on my -e*.

RAS

0n* . will not sleep.

RES

0n* that place is to -e the home of .srael>s powerful ;o*.5

RCS

,e hear* a-out this in the place calle* /phrathah. ,e will go to ;o*>s house.

0n* we foun* it in the fiel*s near the forest calle* 9aar.

RDS

,e will praise him at his home. 'hat -uil*ing is the place where he may rest his feet.
R8S

So we pray, 2Step forwar*, ;o*.

4ome into this -uil*ing. .t is the place for you to rest. 0llow your sacre* -o@ to enter this -uil*ing. 0t that -o@, you show your power.
R?S

,e pray that your priests will li e in the right manner. "a i* was your loyal ser ant.

,e pray that your holy people will sing -ecause of their great Goy.
R10S

3ecause of him, please accept the +ing whom you ha e chosen.5

R11S

;o* ma*e a serious promise to "a i*.

%$$

.t is a certain promise that ;o* will perform. 2.n the future, . will choose a mem-er of your own family. 0n* he will -ecome +ing after you.
R12S

Your son must o-ey my agreement.

$e must o-ey the laws that . teach him. .f he *oes so, his son will -ecome +ing after him. 0n* that arrangement will ne er en*.5
R13S

;o* chose 9erusalem.

$e wante* his home to -e there.

R1AS

'his is what ;o* sai*6

2. will always rest here. . will rule as +ing here. 'hat is what . *esire.
R1ES

. will -e +in* to the inha-itants of 9erusalem.

. will pro i*e generously for them. . will gi e foo* to the poor people.
R1CS

. will ma+e 9erusalem>s priests holy. 0n* ;o* promise*6

0n* the holy people there will always sing -ecause of their great Goy.5
R1DS

2. will ma+e "a i*>s authority as +ing stronger. . will appro e of the +ing whom . ha e chosen. .t will -e as if my light shines upon him.
R18S

$is enemies will -e ashame*.

3ut he will ha e a splen*i* crown on his hea*.5

;salm $.*: Something to do

1. Fea* a-out the e ents when "a i* -rought the ar+ (sacre* -o@) to 9erusalem, in 1 4hronicles 1E61 to 1C63. 2. 'here is another account of ;o*>s promises to "a i* in 1 4hronicles 1D61<1E. Fea* that passage. 3. Fea* ;o*>s promises a-out the future of "a i*>s family in .saiah 1161<10. 'hat passage *oes not mention "a i*, -ut it mentions 9esse, who was "a i*>s father. .t *escri-es the %essiah>s rule. (%essiah is the same wor* as 4hrist, in a *ifferent language. 4hrist will return to rule the earth as +ing. 0n* when he rules, ;o* will change this worl* completely. $e will en* the power that e il forces ha e o er this worl*.)

;salm $..
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >@@ first3 "a i* *escri-e* something that was -oth <good+ an* <pleasant+.

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Some things that we consi*er pleasant are not goo* things. 0n* some things that are goo* may seem unpleasant. #or e@ample, a chil* may prefer chocolate instea* of his egeta-les. 3ut his parents will not appro eH 'hey urge him to eat the egeta-les, -ecause egeta-les are good for him. 3ut the chil* still wants the chocolate, -ecause he consi*ers that more pleasant. 3ut here, on the hills roun* 9erusalem, "a i* saw something that was -oth good an* pleasant. $e saw families that did not Euarrel. $e saw a nation that was at pea e with itself. ,hat "a i* actually saw was families from all o er .srael. 'hey ha* come to 9erusalem for one of the sacre* holi*ays. 3ecause 9erusalem was only a small city then, the families campe* on the hills roun* the city. 'he people were happy -ecause of the special occasion. 0n* they *i* not want to Iuarrel -ecause this was a sacre* occasion. )f course, "a i* realise* that these happy circumstances woul* not last. 0fter a short holi*ay, the people woul* return home. Soon, they woul* again feel the strain that wor+, trou-les, an* *ifficult relationships cause. 'heir arguments woul* start again. "a i* +new that as well as anyone else *i*. 'he 3i-le recor*s some of "a i*>s own arguments with his -rothers an* his other relati es. 0n* "a i*>s sons also argue* much, with some terri-le results. 3ut as a Pprophet, "a i*>s wor*s were not in ain. ;o* showe* "a i* things that woul* happen in the future. ;o* is -ringing a-out his perfect plan for his people. 0n* in ;o*>s perfect plan, his people *o not Iuarrel. 0ll of ;o*>s people are chil*ren of ;o*. So they are all -rothers an* sisters of each other. 0n* they lo e each other, -ecause ;o* lo es them. 'his will happen in the future. 3ut it has alrea*y happene* when -rothers ha e ser e* ;o* together. "a i* gi es an e@ample from the li es of %oses an* 0aron.

=aron the hief priest

%oses an* 0aron were -rothers. 0n* ;o* tol* %oses to appoint 0aron to a special tas+. 0aron woul* -ecome the first chief priest of .srael. 0n* his family woul* always -e .srael>s priests. %oses coul* ha e felt Gealous of 0aron. )r %oses coul* ha e felt an@ious a-out his own authority. 3ut %oses care* more a-out ;o*>s relationship with .srael than %oses care* a-out himself. So %oses was ery gla* that .srael woul* ha e these priests. 0n* *uring the ceremony to appoint 0aron, %oses showe* his happiness. ;o* tol* %oses to put oil on 0aron>s hea* *uring the ceremony. %oses *i* not Gust use a little oilH %oses was so gla* that he poure* plenty of oil on 0aron. 'he oil ran *own 0aron>s -ear*. .t e en went onto his special clothesH Something similar to that was happening when the people from .srael gathere* in 9erusalem. ,hether people came from near or far, they Pworshippe* together. 'hey came from many *ifferent families an* places. 3ut they were -eha ing as -rothers who *i* not Iuarrel. 'hey were ma+ing new frien*s. 'hey were helping each other. 'hey were showing real lo e an* frien*ship for other people.

4ew from #ermon

"a i* ga e another *escription of the people who ha* gathere* in 9erusalem for the sacre* holi*ays. $e wante* to emphasise the lo e that they showe* for each other. Some people ha* come the long *istance from $ermon. $ermon is the tallest mountain in the entire region. .t was in the north of the country that "a i* rule*. $ermon is well<+nown for its *ew (the water that gathers on the groun* o ernight). 'here is always plentiful water there. 9erusalem, inclu*ing Mion where ;o*>s house stoo*, is in a *ry region. :o e -etween ;o*>s people is li+e *ew from $ermon that falls upon Mion. 'hat means that the lo e, li+e the *ew, is plentiful. 0lso, it pro i*es what people woul* otherwise lac+. 0n* also, ;o* uses it to show his +in*ness.

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3ut the people from $ermon woul* also -enefit from their long Gourney. ;o* woul* show them his +in*ness when they went to Mion. $e woul* help them to recei e a real relationship with him while they were there. 0n* that woul* not Gust -e a temporary relationship. ;o*, who gi es life to people>s -o*ies, also gi es life to their spirits. 0n* the life that ;o* gi es to a person>s spirit lasts always. 'hat life ne er en*s.

;salm $.. as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >@@3 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >@@ that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 (erhaps yo! have had experien%es li$e those that the a!thor of (salm >@@ had3 Then yo! /ill be able to ma$e the poem into yo!r o/n prayer to God3

;salm $..
* song for the 5o!rney to "er!salem3
R1S

:oo+ at ;o*>s people, who ha e gathere* together.

'hey are li+e one family. 0ll the men are li ing together li+e -rothers who *o not Iuarrel. 'his is so goo*, an* so pleasantH
R2S

'his shoul* remin* us a-out the sacre* ceremony to appoint a priest.

0t that ceremony, the oil was plentiful. .t flowe* *own the priest>s -ear*. YesH .t flowe* *own 0aron>s -ear*. .t e en ran onto his clothes.
R3S

'his shoul* remin* us a-out the water that gathers on the grass, early in the morning.

'hat water is so plentiful on the mountain calle* $ermon. ($ermon is in the north of .srael.) .t is as if $ermon is gi ing its water to 9erusalem. (9erusalem is in the south of .srael.) ;o*>s house is on the mountain that is in 9erusalem. 0n* to*ay, ;o*>s people from -oth north an* south ha e gathere* there. 'hey ha e gathere* -ecause, in 9erusalem, ;o* shows his +in*ness. $e gi es life without en*.

;salm $..: Something to do

1. 4hristians shoul* lo e each other. Fea* what 9esus sai* a-out this in 9ohn 1363A<3E. 'hen rea* what 9ohn taught a-out it, in 1 9ohn A61?<21. 2. 4hristians lo e -ecause ;o* has lo e* them. 'hin+ a-out how much ;o* lo es you. Fea* 9ohn 361C an* 9ohn 1E6?<1D.

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3. :o e is not Gust a-out our thoughts, -ut it is also a-out our actions. Fea* how 9esus showe* his lo e to his *isciples (special stu*ents) in 9ohn 1361<1D. 'hin+ a-out things that you might *o to show lo e to other people.

;salm $./
To get the maxim!m benefit from this st!dy, please open yo!r #ible and read (salm >@8 first3 'he P9ewish people from across .srael went to Pworship ;o* in 9erusalem for the three sacre* holi*ays each year. 'wo of these sacre* holi*ays, calle* !asso er an* 'a-ernacles, laste* for a wee+. 'he other sacre* holi*ay was calle* !entecostB it laste* for Gust one *ay. .n these stu*ies, we ha e thought a-out those men as they tra elle*. 0n* we ha e thought a-out their Pworship in 9erusalem. 0t the en* of each sacre* holi*ay, they woul* return to their homes an* to their wor+. 'heir opportunity to Pworship ;o* at the temple (;o*>s house) ha* en*e* until the ne@t holi*ay. 3ut Pworship shoul* ne er en*. ,e shoul* always praise ;o*. ,e shoul* not only pray on special occasions, or on Gust one *ay in the wee+. 'hese acti ities shoul* -e ontinuous. 0n* the temple, ;o*>s house in 9erusalem, was a place for continuous Pworship, continuous prayer, an* continuous Psacrifice. 'he fire that -urne* the Psacrifices ne er went out. Some priests, here calle* ;o*>s =ser ants>, were always on *uty. 'hey ser e* ;o* -y night as -y *ay. 'hey loc+e* the *oors, -ut they continue* to praise ;o* through the night. 'his mattere* ery much to the people who were returning home. 'heir nation>s relationship with ;o* *epen*e* on what happene* at the temple. 'he *aily Psacrifices in the temple were on their -ehalf. 'he *aily prayers in the temple were for them. 'hey ga e gifts so that the priests coul* always *o this wor+. 'he people who were returning home urge* the priests to *o this *uty with their whole hearts. 'hey urge* the priests to praise ;o* continuously, e en -y night. ,hen other men slept, some priests must remain awa+e. 0n* they must continue to offer ;o* the honour that he alone *eser es. )ther people woul* not see them -y night. 3ut ;o* woul* see them, an* he woul* recei e their prayers.

To lift hands during prayer

.n !salm 13A62, the people urge* the priests to <lift their hands+. 'his is an ancient custom *uring prayer. %oses *i* it (/@o*us 1D68<13). 'he first 4hristians also *i* it (1 'imothy 268). 'he 3oo+ of !salms mentions it in se eral other places, too (!salms 2862, C36A an* 1A162). 'his action seems to ha e a special meaning. )f course, ;o* is in hea en an* his people are on the earth. 3y this action, they show that they ha e a connection with him6 (1) !eople lift their han*s li+e someone who reaches out for help, or for a gift. So when people lift their han*s *uring prayer, it is to -ring their prayers an* reIuests to ;o*. (2) )r, people reach out, li+e someone who offers a gift to another person. So, when people lift their han*s to ;o*, they offer a gift to him. ;o*>s people offer their own li es to ;o*. .t is their *esire to praise himB they gi e honour to him. (3) 'he action also seems to e@press a humble attitude. ;o*>s people reach their han*s towar*s ;o* -ecause they nee* him (!salm 1A36C). 'hey *epen* on ;o*. 'hey are wea+ -ut ;o* is strong. )f course, they cannot reach ;o*, howe er high they may lift their han*s. So they as+ ;o* to reach his han* *own to them (!salm 1AA6D). 0n* when ;o* *oes that, he will rescue his people from their trou-les. ,e can see these same i*eas in !salm 1A162. 'he writer of !salm 1A1 mentions three things that ha e a connection with this action6 (1) 0 prayer that the person as+s ;o* to accept. (2) 1n ense. .ncense is a su-stance with a sweet smell. 'he priests -urne* it as they praised ;o* in his house. 0n* the smo+e rose towar*s hea en, li+e their own wor*s to praise ;o*.

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(3) MSa rifi e. !eople cannot please ;o* -y their own efforts, -ecause of the wrong things that are in their li es. 'heir e il thoughts, wor*s an* *ee*s separate them from ;o*. 3ut ;o* has sai* that he accepts a Psacrifice on their -ehalf. ,hen people realise this, they show a humble attitude. 'hey *eclare that their own efforts are not goo* enough. 'hey nee* to offer the Psacrifice that ;o* has pro i*e* on their -ehalf. .n :e iticus chapters 1 to D, ;o* tol* the people to gi e animals as Psacrifices. 3ut 4hristians *o not gi e animals, -ecause the *eath of 9esus, ;o*>s son, is ;o*>s perfect Psacrifice. 3y his *eath, 9esus frees 4hristians from all the wrong things that use* to control their li es.

The priests+ duty to bless

!salms 13A, 13E an* 13C all -egin with an instruction to praise ;o*. 3ut each !salm uses a *ifferent wor* for =praise>. #or e@ample, !salm 13E uses the famous wor* =$alleluGah>, which means =!raise the P:)F">. .n !salm 13A, the wor* for =praise> is the wor* that we also translate <bless+. 'hat wor* appears in all three erses of !salm 13A. ='o -less> means =to *eclare ;o*>s goo*ness>. .n !salm 13A61 an* !salm 13A62, the priests bless (od. .n other wor*s, they *eclare to ;o* that he is goo*. 'hat is, they praise (od. .n !salm 13A63, the priests bless the people. .n other wor*s, they *eclare ;o*>s goo*ness to his people. )n -ehalf of ;o*, they *eclare that ;o* will show his goo*ness to his people. So !salm 13A61<2 are the people>s wor*s to the priests. 0n* !salm 13A63 is the priests> reply. 'hey *o what ;o* tol* them to *o in (um-ers C622<2D. 'hey -less ;o*>s people. .n /nglish, the wor* =you> can mean one person (singular) or se eral people (plural). .n other languages, it is clear whether the wor* =you> is singular or plural. 0n* here, in !salm 13A63, as in (um-ers C62A<2C, the wor* =you> is singular. 'hat may seem strange, -ecause the priests -less all the people. 3ut the wor* is singular -ecause the priests are -lessing ea h person. 'hat is, ;o* cares a-out ea h person. ;o*, who ma*e hea en an* earth, cares a-out ea h one of his people. ;o* woul* show them his goo*ness <from Kion+. ;o*>s house, calle* the temple, was on the mountain calle* Mion, in 9erusalem. 0n* ;o* was using his temple to show his goo*ness to his people. ;o* was accepting the Psacrifices that the priests offere* there. ;o* was carrying out there the promises that he ha* ma*e to his people. 'he temple was a special place -ecause of ;o*>s special relationship with .srael. 0n*, li+e the prayers an* the Psacrifices there, ;o*>s relationship with .srael was ontinuous. $e *i* not neglect his people when they returne* home from their sacre* holi*ays. $e is the ;o* whose lo e ne er en*s (!salm 13C).

;salm $./ as poetry

Here is a poem that explains ea%h verse and ea%h /ord pi%t!re in (salm >@83 First, %ompare it /ith the translation in yo!r #ible3 This /ill help yo! to !nderstand the parts of (salm >@8 that may seem diffi%!lt3 Then !se the poem again /hen yo! pray3 *nd remember to praise God d!ring yo!r prayers3

;salm $./
* song for the 5o!rney to "er!salem3
R1S

2!raise ;o*H5

. am spea+ing to ;o*>s ser ants. .t is now night. 0n* they are stan*ing in or*er to carry out their *uties in ;o*>s house.
R2S

. say to them6

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2:ift up your han*s in the holy place, in or*er to praise ;o*H5

R3S

'hey -less me with these wor*s6

2;o* is the ma+er of -oth hea en an* earth. #rom his house in 9erusalem, he will -e +in* to you.5

;salm $./: Something to do

1. :earn the wor*s that the priests use* to -less ;o*>s people. 'hese wor*s are in (um-ers C62A< 2C. 2. !eter wrote that all 4hristians are li+e the priests in .srael. 'hey all ha e a special *uty to praise ;o*. Fea* his wor*s in 1 !eter 26?<10. 3. Fea* /phesians chapter 1. !aul>s wor*s in /phesians 163 an* /phesians 161C may remin* you of !salm 13A. ((ote6 'he last Songs of 0scent is !salm 13A. 3ut the ne@t two !salms, !salms 13E an* 13C, seem to ha e a relationship with !salm 13A. ,e e@plain this in the final part of our stu*y.)

;salms $.0 and $.3J and the Songs of =s ent

,e ha e finishe* our stu*ies of the 1E !salms with the title =Song of 0scent> (!salms 120 to 13A). 3ut perhaps the series *oes not finish at the en* of the !salm 13A. 'here is a connection -etween !salms 13A, 13E, an* 13C. 'hese three !salms all -egin with the instruction to praise (od. 3ut each !salm uses a different wor* for =praise>. Sometimes people ha e calle* !salms 120 to 13C -y the title =the great $allel>. 'he wor* =$allel> means =praise>B these 1D !salms together form a great song to praise ;o*. ($owe er, note that =the great $allel> is not the same as =the $allel>. ='he $allel> is a name that people gi e to another series of !salms6 !salms 113 to 118. ='he $allel> is especially well<+nown -ecause the P9ewish people sing it *uring their sacre* holi*ay calle* the !asso er. 0fter =the $allel>, they sing !salm 13C, the last song in =the great $allel>.) $ere is a possi-le e@planation of the connection -etween !salms 13E an* 13C, an* the Songs of 0scent6 (1) 'he Songs of 0scent *escri-e how people came to the temple (;o*>s house) to Pworship ;o* there. .t en*s with !salm 13A, when the people ha e reache* the temple. So in ;salm $./, the people encourage the priests to praise (od. (2) .n ;salm $.0, the priests agree that this is the right thing to *o (!salm 13E61<A). So they *o itB they praise ;o*. #irst, they praise him -ecause he create* e erything (!salm 13E6E<D). 'hen they praise him -ecause he rescue* his people (!salm 13E68<1A). 0n* then they praise him -ecause he is the only real ;o* (!salm 13E613<18). 0t the en*, the priests en ourage all (od+s people to praise (od too (!salm 13E61?<21). .t is not only for the priests to praise ;o*. 'he families of :e i, who helpe* the priests, shoul* praise ;o*. .n fact, e eryone in .srael shoul* praise ;o*. 0n* e eryone who respects ;o* shoul* praise him. (3) 0fter this, e-eryone present begins to praise (od. 'hey use the wor*s of ;salm $.3. 'he priests carry out their special *uty to lea* the people in their Pworship. 'hey taught the people to ser e ;o*, an* to praise him, as in (ehemiah 86C. So perhaps the priests sung the -eginning of each erse in !salm 13C. 0n* then all the people woul* reply together with the wor*s, =$is (;o*>s) lo e ne er en*sH> )r perhaps *ifferent groups of priests sung this !salmB 1 4hronicles 1C6A1 may refer to this. 0n* the priests an* the people woul* Goin to praise ;o*. Something to do

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1. ,e thin+ that !salm 13C was a ery popular !salm, -ecause the 3i-le seems often to refer to it. Fea* 1 4hronicles 1C63AB 1 4hronicles 1C6A1B 2 4hronicles E613B 2 4hronicles D63B 2 4hronicles 20621B /Jra 3611 an* 9eremiah 33611.

!ord :ist
%ewish Q a wor* that *escri-es something with a relationship to the P9ewish people. %ewish &people' Q the people who are -orn from the families of 0-raham, .saac an* 9aco-. :ord Q 'his wor* usually means =master>. 3ut it is also the wor* that the P(ew 'estament writers use* to translate ;o*>s most holy name. So in the P(ew 'estament, it often means =;o*>. .n translations of the P)l* 'estament, the wor* :)F" (in capital letters) translates ;o*>s most holy name. 0n* the wor* :or* (with Gust the first letter as a capital) is often a title for ;o*. New Testament Q the later part of the 3i-le, which is a-out 9esus an* the first 4hristians. Old Testament Q the first part of the 3i-le. .t inclu*es -oo+s -y, an* a-out, %oses, Samuel, "a i*, Solomon, /Jra, an* the Pprophets. prophet Q a ser ant of ;o*. ;o* spo+e his messages to the prophets. 0n* sometimes, he showe* them future e ents -efore those e ents happene*. rumour Q a report which may not -e correct. sa rifi e Q a gift to ;o*. &sually, people +ille* an animal as a sacrifice, an* they ga e it as their gift to ;o*. tribes Q the groups of families in .srael. 'he mem-ers of each tri-e came from the family of one of 9aco->s sons. uphill Q a *escription of a Gourney if the groun* is not le el, so the person must wal+ up a hill. worship Q to gi e honour to ;o*B to praise ;o*.
> 2010 ?eith Simons This boo, is in E"syEn)lish 4e.el B @2800 ordsA= hich "s de.elo#ed by /ycliffe *ssoci"tes @U?ASe#tember 2010

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7"r,2s 3os#el " $0 d"y study

/9 days with the (ospel of ?ark
'oo many people -ase their opinions a-out 9esus on the iews of churches, commentators an* e en cele-rities. 'oo few people choose to spen* Iuality time with an authentic source of information, li+e %ar+>s ;ospel. Yet %ar+>s ;ospel is not a long -oo+. 0 E<minute commitment each *ay o er a A0 *ay perio* is Iuite enough to rea* it through. 'hat is so e en if, as . recommen*, you rea* it alou*B perhaps with familyB perhaps with a frien* on the >phone. 0n* %ar+>s ;ospel is not *ifficult to un*erstan*. 'he A0 -rief intro*uctions in this gui*e-oo+ will help you to un*erstan* any customs or -eliefs that may -e unfamiliar to*ay. 'here are many goo* mo*ern translations of the ;ospel 1 . suggest you use the (ew .nternational Oersion or the ;oo* (ews 3i-leB -ut plenty more are a aila-le. %ar+>s style is unusual for a -oo+ of such great historic importance6 simple, *irect, clear an* uncluttere*. Some woul* a** =life<changing> 1 -ut . shall lea e you to *eci*e a-out that one for yourself. Keith Simons

?ark
%ar+ is the surname of 9ohn %ar+, one of !aul>s tra elling companions on his first missionary Gourney. .t seems that %ar+ was from a well<to<*o 9erusalem family, who ha* Iuite possi-ly -een supporters of 9esus from an early stage in his ministry. %ar+ himself was a young man with a note* gift in languages. .t may well ha e -een that first missionary Gourney which originally showe* %ar+ the nee* for a ;ospel. %ar+ accompanie* !aul to the islan* of 4yprus where, possi-ly for the first time, %ar+ saw large num-ers of people -elie ing in 9esus who ha* not -een eye<witnesses to his ministry. %ar+ soon left !aul, in time -ecoming a alue* helper of the apostles. #rom that uniIue stan*point, he witnesse* the growth of the 4hristian church. 0n* when he hear* a-out the esta-lishment of a church in Fome 1 then the capital of the worl*>s most powerful empire 1 %ar+ un*erstoo* what its mem-ers woul* nee*. .t was for their -enefit that he prepare* this e@traor*inary *ocument.

Celebrity G 4ay $ 7 ?ark $:$7$.

)elebrity

Dead: ?ark $:$7$.

$e was an unli+ely cele-rity. Fough clothes. 0n uncompromising message. .n a surprising location. 3ut for a few -rief months, 9ohn fascinate* the people of 9u*ea an* ;alilee. 'he people floc+e* to hear his sermons. 3ol*ly, 9ohn *enounce* wic+e*ness in high placesB -ut he also offere* practical a* ice to or*inary people. 'hey too must turn from sin an* prepare themsel es to meet with ;o*. 0n* the people too+ his message to heart 1 uncomforta-le though it was.

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:i+e many cele-rities, 9ohn>s perio* of popularity was -rief. 9ohn always realise* that it woul* -e. 'hat was why he emphasise* that he was Gust ;o*>s ser ant, charge* with a *uty to prepare the way for ;o* 1 li+e the man who men*s the roa*s rea*y for the +ing>s arri al. 0n* then, the one whom 9ohn spo+e a-out came. (ot pu-licly at first. (ot with any air of cele-rity or greatness. 3ut with the hum-le, o-e*ient, willing attitu*es of a father>s only son. 3ut ;o* +new who he was. 'he $oly Spirit reste* upon him. 'he angels ministere* to him. 0n* alrea*y the *e il was starting to act against him.

=uthority G 4ay * G ?ark $:$/7*6

9uthority

Dead: ?ark $:$/7*6

,hen 9esus spo+e, what impresse* people most was not his eloIuence or his appearance. .t was his authority. $is wor*s ha* power 1 li+e the wor*s of a +ing or ruler. .n fact, li+e the wor*s of ;o*. 'rue, 9esus was Gust a carpenter. $e was ery much li+e the people to whom he spo+e. $is up-ringing an* his e*ucation were ery similar to theirs. 3ut he +new the Scriptures. $e +new his #ather. 0n* he +new what he was saying. 0n* then 1 su**enly 1 there was a challenge to his authority. .n the mi**le of 9esus> sermon, a man controlle* -y e il forces shrie+e* out. 'he people saw the intense *istur-ance of the man>s min* an* -o*y. 'hey hear* his wor*s, which seeme* to come from the *ar+ forces within him. 0n* they witnesse* 9esus, as he spo+e his wor*s of authority to the man. 9esus spo+e 1 an* the man was well again. =$e e en gi es or*ers to e il spirits an* they o-ey him.> (o won*er the news sprea*.

?er y G 4ay . G ?ark $:*87/0

+ercy

Dead: ?ark $:*87/0

Something seems not Iuite right a-out the wor* =miracles>. 'hat wor* seems to imply a showman>s spectacular, *esigne* to *raw in a ast crow*. 3ut the miracles that 9esus *i* were of a *ifferent or*er. 0 woman who was ill in her own home. 0 man with a *isfiguring s+in *isease that force* him to li e away from other people. / en the crow* of ill an* *istur-e* people who gathere* at night. 'hese were not great pu-lic spectacles. 'hey were simple acts that showe* mercy. 0n* when, afterwar*s, the crow*s sought him, 9esus was not there. $e chose a pri ate place for his morning *e otions. $e a oi*e* the attention that he woul* recei e in the towns. $e e en tol* people whom he ha* heale* not to ma+e the news pu-lic. .n spite of e erything, the people still came to 9esus. 'hey +new that they nee*e* him. #rom this point onwar*s, the crow*s woul* grow an* grow. !erhaps they only wante* to see the miracles. 3ut 9esus woul* ne er fail to show them mercy.

Empathy G 4ay / G ?ark *:$7$5

'$pathy

Dead: ?ark *:$7$5

)ne of the most important Iualities for a *octor is empathy 1 the a-ility to i*entify with someone else>s feelings. #or e@ample, if a paralyse* man was -rought to you, woul* you +now if his *eepest nee* was ;o*>s forgi enessK .f you saw a crow* of well<+nown =sinners>, woul* you -e a-le to tell whether they were really see+ing ;o* or notK

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4learly, the =teachers of the law> (really, e@perts in religion) *i* not. ,hen 9esus acte* in empathy, they thought that they hear* -lasphemy. ,hen they hear* his wor*s of forgi eness, they thought that only ;o* coul* spea+ such wor*s. .ronically, they were right 1 these were ;o*>s wor*s. 'he teachers ha* no empathy with the crow* of ta@<collectors either. 'he teachers consi*ere* the ta@<collectors gree*y, money<ma+ing, an* unscrupulous. 0n* perhaps they were right. 3ut as 9esus tol* them, =.t is not the healthy who nee* a *octor, -ut the sic+.>

:iberty G 4ay 0 G ?ark *:$67*6

:iberty

Dead: ?ark *:$67*6

9esus an* the !harisees share* many of the same iews a-out ;o*>s law. 'hey -elie e* that ;o* ha* gi en it to %osesB an* that its truth was eternal. .t was the *uty of all ;o*>s people to o-ey his law. 3ut there were also *ifferences in their opinions. 'he !harisees -elie e* that o-e*ience to the law was an en* in itself. 'hey sought to amplify the law with e@planations an* commentaries. 'hey Gu*ge* a person>s religion -y how completely that person a*here* to their teachings. )n the other han*, 9esus taught that the law e@iste* in or*er to point a person to ;o*. 'he law pro e* that all are sinners. .t showe* people that they must trust ;o* completely. (o-o*y can get to hea en -y means of his own goo* *ee*s. )nly ;o* can -e the Sa iour of his people. 'he !harisees ha* hear* such teachings -efore. 'his was the message of the )l* 'estament prophetsB an* e en the !harisees> own e@perts ha* raise* similar issues. 3ut they coul* not accept such i*eas, -ecause they woul* ren*er their own tra*itions worthless. (o won*er they argue*. /ither the law e@iste* to control people li+e sla es, or ;o* ga e it to set his people free.

Crowds G 4ay 3 G ?ark .:$7$8

)rowds

Dead: ?ark .:$7$8

.t was an inno ati e solution to a practical pro-lem. 'oo many people wante* to hear 9esus. So the *isciples prepare* a -oat from which he coul* a**ress them. 9esus in the -oatB the crow* on the shore. .t>s the sort of solution you might e@pect the fishermen<*isciples to *ream up. 'he crow*s were, -y now, coming from many miles aroun*. #rom *ifferent countries, in fact. 'heir nee*s were great 1 an* they recognise* 9esus as the answer to those nee*s. 'he opposition was growing, too. ,e ha e the first mention here of a plot to +ill 9esus. Strangely, this plot in ol e* !harisees who were in league with their natural enemies, the $ero*ians. 0s the *eman* for his ministry grew, 9esus, li+e %oses -efore him, appointe* first 12 then D0 others to help him. .n time, 9esus woul* sen* them out to ta+e his message across the whole of .srael. 3ut at first they remaine* with him 1 learning from him, an* helping him to loo+ after the crow*s.

Enemies G 4ay 5 G ?ark .:*97.0

'ne$ies

Dead: ?ark .:*97.0

.t was not Gust 9esus> frien*s who were fin*ing the ast crow*s pro-lematic. $is enemies also ha* the same pro-lem. 'hey *i* not *are to act against such a popular lea*er. So they in ente* a cle er theory to try to alienate him from the crow*s.

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9esus ha* free* many people from the power of e il spirits. 'he crow*s were fascinate* to see people who once were so *istur-e* return to sanity. 'hey -elie e* that ;o* was *oing a won*erful thing in their mi*st. 0n* that is why the religious lea*ers offere* their alterati e e@planation6 a Satanic tric+. 'he *e il was using 9esus to *ecei e the crow*s, they argue*. 9esus *ismisse* the accusation easily. ;o* is goo*. 'he *e il is e il. .f the *e il was starting to *o goo* things, he woul* soon *estroy himself. So the religious lea*ers were ma+ing a foolish an* e il claim. 3ut e en 9esus> family were worrie* a-out him. 'hey ma*e a plan to rescue 9esus from the crow*s. 9esus *ecline* the reIuest to go with them. 'he people nee*e* to hear his teaching. 0n* if they *i* what ;o* wante*, they woul* -ecome the mem-ers of his real family 1 the chil*ren of ;o*.

;arables G 4ay 6 G ?ark /:$7*9

;arables

Dead: ?ark /:$7*9

0t a-out this time, 9esus change* his metho* of teaching. )riginally, 9esus> ministry was an e@tension of 9ohn the 3aptist>s. :i+e 9ohn, 9esus ga e clear an* forthright e@planations of the 3i-le, focusing on instructions as to what ;o* wante* people to *o6 =repent an* -elie e.> 3ut from now on, 9esus woul* use short stories 1 the para-les. .t was Gust a change in his metho*B his message remaine* the same. 9esus inten*e* the simple meanings of these stories to -e clear to those sincere people who wante* to hear. 3ut these same para-les woul* -e en*lessly frustrating to anyone who wante* to trap him -y his wor*s. 'his first (an* perhaps, most famous) para-le e@presses well what 9esus was *oing. 'he crow*s were li+e fertile groun*. 0n* 9esus> message was li+e goo* see*, sown among them. 3ut woul* the people pro*uce the goo* results that ;o* wante* in their li esK ,oul* they repent an* -elie e ;o*, an* stay loyal to himK )r woul* they allow other things to *istract them away from what ;o* was calling them to *oK

Desults G 4ay 8 G ?ark /:*$7./

Results

Dead: ?ark /:*$7./

0s %ar+ e@plains, 9esus was telling such stories constantly. 3ut %ar+ only gi es a han*ful of e@amples for our perusal. 'he e@planation, of course, is that %ar+ 1 li+e his master 1 chose his para-les carefully. %ar+>s purpose is to e@plain to the rea*er a-out those ast crow*s an* the message that 9esus taught them. $a ing alrea*y e@plaine*, through the para-le of the Sower, that few of the people remaine* loyal to ;o*, he must now tal+ a-out the message itself. Surely ;o*>s message cannot fail, can itK %ar+ showe* that the message was li+e a lamp. .t coul* ne er -e secret. .t was -oun* to ha e an effect on a ast num-er of people. 3ut it woul* not ha e that effect in an o- ious way, -ecause it was ;o* who -rought a-out the results. So it was li+e a see* 1 people *i* not un*erstan* the mechanism that cause* it to grow an* pro*uce a har est. 3ut you can -e sure that it woul* growH :i+e a little mustar* see* which so Iuic+ly -ecomes a large plant, the message woul* flourish. 0n* soon, it woul* not Gust -e for the people in .srael. !eople from across the worl* woul* come an* share in its -enefits.

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Storms G 4ay $9 G ?ark /:.07/$

0tor$s

Dead: ?ark /:.07/$

13 miles long an* 8 miles wi*e, ;alilee is either a small sea or a large la+e, *epen*ing on what you want to call it. .t is well<+nown for its su**en, iolent stormsB those *isciples who were fishermen woul* ha e often e@perience* them. So the storm that ma*e them so afrai* must ha e -een a *rea*ful storm. 'hey thought that they woul* *rown. 3ut 9esus ha* no such fears. 'he )l* 'estament *escri-es ;o* as the Foc+ of security for his people. 9esus -elie e* it. 0n* he slept soun*ly. . won*er why they wo+e him. ,as it to prayK )r to -ale out the waterK Surely not to spea+ his wor*s of *i ine authority to the stormH 3ut that, of course, is what he *i*. 0n* the wor*s of 9esus, which ha* alrea*y cure* the sic+ an* e@pelle* the *emons, pro e* more than sufficient to calm the raging storm. 0n* afterwar*s, the gentle re-u+e. 0re you still not rea*y to trust ;o* with your li esK 3ut the *isciples were terrifie*. 'hey coul* only as+ each other6 who is this, who can *o such thingsK

4emons G 4ay $$ G ?ark 0:$7*9

5e$ons

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'his man wasn>t calle* :egion. 0 legion was a Foman army unit of a-out C000 sol*iers. 'he man was un*er the control of ery many *emons. 'here were so many that e en he *i*n>t +now who he was6 himself or the *emonsK %ost people woul* *o anything possi-le to a oi* such a man. 3ut not 9esus. 9esus genuinely care* for the man. $e free* him from the terri-le forces that ha* ruine* his life. 3efore they left the area, the *emons carrie* out one final, *estructi e, an* suici*al act. .t was a *isplay of e il that terrifie* the local people. 3ut instea* of -eing grateful for the free*om from those e il powers, the people wante* to -e free from the one who ha* *eli ere* them from all that. Sometimes people seem so short<sighte*. 0t least the man whom 9esus ha* free* was grateful. 'here he was, sitting at 9esus> feet, *resse* an* in his right min*, an* learning li+e a *isciple. 0n* how *isappointe* he was that his time with 9esus woul* -e so short. 3ut 9esus ha* a tas+ for him to *o. $e must go out, an* tell the people of that region a-out the great things that ;o* ha* *one for him.

?ira les G 4ay $* G ?ark 0:*$7/.

+iracles

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'hese two miracles are not Gust lin+e* -y the fact that they happene* on the same occasion. 3oth of them also *emonstrate the same principle. .n the 9ewish religion, certain things are consi*ere* unclean for religious purposes. /@amples inclu*e a -o*ily *ischarge an* a *ea* -o*y. .n or*er to participate in most acts of worship, a person must separate himself from unclean things. 0n* although a person might touch someone or something unclean 1 perhaps as an act of necessity or mercy 1 that contact ma+es the person unclean for a perio* of time. 'he unclean always pollutes the holy. .t is ne er the other way roun* 1 or is itK

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,hen the woman with the unclean *ischarge touche* 9esus, we woul* e@pect him to -ecome unclean. 3ut clearly an* *emonstra-ly, the opposite happene*. 'he woman>s -lee*ing stoppe*. $er unclean state ha* en*e*. 0n* then %ar+ e@pressly recor*s that 9esus hel* the han* of the *ea* girl. Such an act ought to ma+e him unclean. 3ut once again, power went from 9esus an* the girl was raise* to life. ,hen ;o* is at wor+, we might ha e to rethin+ our religion.

DeAe tion G 4ay $. G ?ark 3:$7*8

Re<ection

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.magine the *isciples> reaction. / erywhere that 9esus went, the crow*s floc+e* to hear him. 0n* now 9esus was going -ac+ to his home<town. Surely there people woul* -e thrille* to see himH 3ut they weren>t. 'o them, 9esus was Gust someone from their town. Surely they were Gust as important as he was. / en the ill people were not intereste*. $ar*ly any of them e en wante* 9esus to pray for them. 9esus> response was pro er-ial. .t was the prophet>s *uty to -e reGecte*. 'hat is in the Go*escription, he seeme* to say. 'he *isciples woul* ha e to *eal with reGection too. 9esus was sen*ing them out to ta+e his message into the illages. 'hey woul* e@perience the e@citement of the miracles too. 3ut not e eryone woul* welcome them either. "uring the course of their mission, the *isciples hear* reports that truly shoc+e* them. 9ohn the 3aptist was the man who first taught them to ser e ;o*. 'hey lo e* 9ohn an* they respecte* him greatly. 3ut $ero* ha* mur*ere* 9ohn. 0n* he ha* *one it for the sa+e of a stupi* ple*ge at a *run+en party. 'he way to the cross was a roa* of reGection.

;ro-ision G 4ay $/ G ?ark 3:.9703

;ro%ision

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'he *isciples =ha* not un*erstoo* a-out the loa es>, reports %ar+. $ow strange that is. ,ith their own eyes, they saw it. 'here were only E loa es an* 2 fish, an* a crow* of E000 men to fee*. 3ut with their own han*s, they *istri-ute* the foo* 1 an* there was more than enough. ,hat coul* they possi-ly fail to un*erstan*K Since their earliest chil*hoo*, the *isciples woul* ha e learnt that ;o* pro i*es foo* 1 not Gust for them, -ut for e ery creature. 'hey +new an* -elie e* that, howe er har* someone might wor+, that person>s foo* is ;o*>s gift. (ow they ha* actually seen how ;o* pro i*es for his people. .t was clear testimony that ;o* was with them. 3ut it was too much for them to cope with when they saw him there, with them, on the la+e. .t was too incre*i-le to -elie e that the ;o* who pro i*e* their *aily foo* woul* also -e with them in the storms of their own li es.

Tradition G 4ay $0 G ?ark 5:$7*.

8radition

Dead: ?ark 5:$7*.

0 life foun*e* on tra*ition can seem a ery safe way to li e. You are ne er in *ou-t what to *o, -ecause you Gust *o what you ha e *one -efore.

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)f course, tra*itions soon -ecome superstitions, with all the fear of un+nown conseIuences shoul* they -e ina* ertently -ro+en. 0n* of course, there is the *isillusionment when, ine ita-ly, tra*itions pro e totally una-le to safeguar* the person. :i ing -y faith, which 9esus a* ocate*, can seem a much more ris+y way to li e. You ha e to trust someone else. )f course, when that =someone> is ;o*, you ha e a sta-le foun*ation for life. 3ut, as 9esus pointe* out, the !harisees> tra*ition a-out washing was not without -asis. .t was Gust that they ha* it the wrong way roun*. ,hat mattere* to ;o* was not the uncleanness of things that enter a person 1 -ut the uncleanness of what comes out. 'hat is, the uncleanness of a person>s e il thoughts, wor*s an* *ee*s. So the !harisees were right. !eople *i* nee* to clean up their li es. 3ut not with water. ,ith the sort of sacrifice that cleanses from the insi*e out.

:iberation G 4ay $3 G ?ark 5:*/7.5

:iberation

Dead: ?ark 5:*/7.5

Some of the pro-lems that control people are o- ious. 0n* others are har*er to spot. #or e@ample, it *oesn>t ta+e long to wor+ out if someone is una-le to hear or to spea+. 3ut people fin* it much har*er to un*erstan* if your chil* is apparently healthy, -ut suffers from a *eep mental *istur-ance. 0n* what if that chil*>s min* is healthy, -ut the pro-lem is spiritualK !erhaps the chil* is ne er happy, always uneasy, una-le to ma+e frien*s. 'hen there are pro-lems of a *ifferent type entirely. !erhaps there is someone who can cure your chil* 1 -ut he is a prophet to .srael, an* you are a foreigner. !erhaps he is a ery holy man 1 -ut you har*ly +now his ;o*. 9esus rarely went outsi*e the -or*ers of .srael, an* when he *i* so, it seems he ha* a ery specific purpose in min*. !erhaps he went specifically to respon* to the faith of this woman, an* to show ;o*>s +in*ness to this man. ,hat ;o* *i* for them is a clear confirmation of the fact that ;o* cares a-out people from e ery nation.

=dulteration G 4ay $5 G ?ark 6:$7*$

9dulteration

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&nscrupulous tra*ers use* to a** saw*ust to flour an* water to mil+. .t>s calle* a*ulteration. :ower the Iuality, increase the profits. "uring the !asso er festi al, 9ews still -a+e their -rea* without yeast. 'hey go to great lengths to ensure that there is no yeast in their homes that coul* get into their -rea*. 9esus warne* his *isciples carefully. 'he ;o*<gi en faith of the 3i-le was -eing a*ulterate*. 'wo groups were responsi-le. 'he !harisees were trying to a** tra*ition to the recipe. $ero* an* his supporters were trying to wea+en the faith with li-eral i*eas ta+en from ;ree+ an* Foman philosophies. 3ut what ;o* ga e was pure. $e ha* pro i*e* enough foo* to satisfy this crow*, as he ha* *one -efore. 0n* what ;o* ga e was sufficient. ;o* ha* *one this miracle twice to show that he woul* always loo+ after his people. So the *isciples *i* not nee* to worry a-out the shortage of -rea*. .nstea*, they shoul* watch out for anything that might a*ulterate the things that ;o* ha* supplie*.

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Confession G 4ay $6 G ?ark 6:**7.6

)onfession

Dead: ?ark 6:**7.6

!eople usually use the wor* =confession> to mean the confession of sins. 3ut here is a *ifferent use of the wor*6 a confession of faith. 0n* what a great confession !eter ma*eH )ther people were saying that 9esus was a great man, a prophet, or e en someone raise* from the *ea*. 3ut !eter saw the truth. 9esus was ;o*>s anointe* %essiah, as promise* through all the prophetic -oo+s of the )l* 'estament, whom ;o* ha* sent to sa e his people. !eter *i* less well when he hear* how ;o* woul* sa e his people, though. $e *i* not want to hear 9esus> prophecy a-out his reGection an* *eath. / en the promise of the resurrection *i* not stop !eter from *eli ering a stern re-u+e to 9esus. 9esus ha* some uncomforta-le a* ice for those who followe* him. 'hey might ha e to lose e erything if they wante* to gain a right relationship with ;o*. 3ut it was worthwhile. .t was a -etter priJe than gaining the whole worl*, -ecause 9esus woul* return in glory to rewar* them. So e en when times are har*, ;o*>s people shoul* always -e rea*y to ma+e a -ol* confession.

Transformation G 4ay $8 G ?ark 8:$7$.

8ransfor$ation

Dead: ?ark 8:$7$.

)nly a few *ays ha* passe* since !eter ma*e his -ol* confession of faith. )n that occasion, 9esus ha* mentione* that he woul* recei e his #ather>s glory. (ow was the right time for a small group of *isciples to glimpse what that meant. 'he glory of ;o* is something often mentione* -ut rarely e@perience* in the )l* 'estament. .t appeare* only at the most sacre* an* holy moments in .srael>s history 1 sometimes in*icating ;o*>s fa ourB sometimes acting -ecause of an impen*ing Gu*gement. !eople often -elie e* that, as sinners, they woul* *ie if they saw ;o*>s glory. 3ut there were people who saw it an* li e*. 'hey reporte* that the glory was -eautiful an* won*erful. .t seeme* li+e an intense light. 0fter the e@perience, they often *escri-e* ;o*>s greatness, maGesty an* honour. 0n* they spo+e a-out ;o*>s mercy an* the forgi eness of sins. 'he *isciples *i* not only see the glory on 9esus. 'hey also saw %oses an* /liGah, the )l* 'estament prophets, who were in agreement with 9esus. !erhaps at that moment they were caught up into hea en. 0n* the *isciples also hear* the oice of ;o* the #ather. $e too was in complete agreement with 9esus.

:iberate G 4ay *9 G ?ark 8:$/7.*

:iberate

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'he -oy>s list of trou-les seems painfully long6 *eafness, ina-ility to spea+, iolent fits, multiple -urns. Some may Iuestion the *iagnosis of *emon possession, -ut this time the father ha* e i*ence. 'he -oy ha* often thrown himself into water or fire, in an unnatural *esire for *eath. .t was clear that something ery e il ha* control o er the -oy. 0n* it seeme* *etermine* to en* his life. .t seems that the father ha* hear* how 9esus> *isciples ha* cast out *emons pre iously. 'his ga e him hope. $e -rought the chil* to them, -ut their efforts were without success.

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3y the time 9esus returne*, the father was *esperate6 =$elp us if you can.> 9esus replie* that the wor* =if> e@presse* *ou-t. ;o* was a-le6 the man shoul* trust him. 0fterwar*s, the *isciples as+e* 9esus the reason for their failure. 'he answer was -rief6 lac+ of prayer. 0uthoritati e wor*s alone were not enough. 'he *isciples, li+e the man, woul* ha e to learn to trust ;o* more.

4ominate G 4ay *$ G ?ark 8:..709

5o$inate

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)ne of the most unpleasant aspects of religion is the way that people use it to control wea+er people. 0 lot of people are playing politics in our church structures. 9esus ne er appro e* of that. 'he greatest *isciple was not the one who learne* to *ominate, -ut the one who learne* to ser e. 0n* they shoul* not merely -e the ser ants of great people 1 the *isciple of 4hrist is the ser ant of the little chil*, too. 0nother aspect of this pro-lem is the urge to *isappro e of anyone who *oes not accept your authority. 'he *isciple 9ohn ha* encountere* a man who was casting out *emons in 9esus> name. 'he man was *oing a genuine wor+ of ;o*, -ut 9ohn still tol* the man to stop, -ecause the man ha* not -een appointe* as one of 9esus> *isciples. 9ohn was wrong6 ;o* rewar*s anyone who carries out a genuine ser ice for him. 'rue 4hristians are as *istincti e as salt. 'hey shoul* ne er misuse the power that they ha e o er wea+er people. 'he *esire to *ominate *ri es people away from ;o*. Sinful people may not hesitate to use political power for their own en*s. 3ut the true 4hristian must ne er imitate their e@ample.

Separate G 4ay ** G ?ark $9:$7.$

0eparate

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)**ly, this passage -egins with an instruction not to separate families 1 an* en*s with an instruction to separateH 3ut 9esus is not contra*icting himself. %arriage matters to ;o*. 'he fact that ;o*>s law permitte* *i orce *i* not change anything. ;o* always inten*e*, from the ery -eginning, that a marrie* couple shoul* remain marrie*. 'heir relationship was a picture of the relationship -etween ;o* an* his people. So no<one shoul* separate them. 'he rich young man was Goine* to something else6 his wealth. $is o-e*ience to the comman*ments was e@emplaryB -ut his lo e of money outweighe* his lo e for ;o*. ,hen he reGecte* 9esus> a* ice to separate himself from his wealth, he was also reGecting his rewar* in hea en. 9esus *i* not mean that the man 1 or anyone else 1 coul* -uy a place in hea en. .t woul* -e easier for a camel to wal+ through the eye of a nee*leH )nly ;o* can ma+e it possi-le for people to enter hea en. 3ut those people shoul* place ;o* a-o e e erything else in their li es. .f necessary, they might ha e to lea e their families an* possessions for his sa+e. 3ut ;o* woul* not *isappoint them. 0ll these things are temporary. 'heir rewar* in hea en will last fore er.

1mitate G 4ay *. G ?ark $9:.*70*

2$itate

Dead: ?ark $9:.*70*

=:et one of us sit at your right an* the other at your left in your glory.> 9ames an* 9ohn were ery specific in their reIuest.

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9esus ha* Gust e@plaine* what woul* soon happen to him in 9erusalem. 0n* 9ames an* 9ohn were careful not to reIuest that they woul* -e with 9esus when he was -etraye*. )r when he was con*emne*, moc+e*, spat on or flogge*H 'hey certainly *i* not want to occupy the crosses on his right an* left when he was +ille*H 3ut =in his glory>B that was something *ifferent. 'hey ha* -een at the 'ransfigurationB they ha* seen the gloryB they +new what woul* happen in the en* an* they wante* to -e there. 9esus e@plaine* that ;o* was not calling them to -e great 1 -ut to -e ser antsB sla es e en. $e ha* -een hum-le among themB they shoul* imitate his e@ample. 9ames an* 9ohn woul* suffer with 9esus (li+e those who share a -itter *rin+) -ut it woul* -e for ;o* to choose their rewar*. 'he 3i-le recor*s what happene* to -oth men. 9ames *ie* an early *eath as a martyr. 9ohn was imprisone* for his faith, -ut ne ertheless he li e* a long life. 0n* now they -oth share in 4hrist>s glory.

Celebrate G 4ay */ G ?ark $$:$7$$

)elebrate

Dead: ?ark $$:$7$$

'his was the Sun*ay we call !alm Sun*ay, when 9esus entere* 9erusalem in a triumphant procession. .t was at the same time a royal procession an* a hum-le entrance into the city 1 a strange contrast. 'he people shoute* out the tra*itional greetings for .srael>s +ing. 'hey lai* their clothes in front of 9esus to gi e him honour. 3ut 9esus showe* great humility. $e ro*e on a -orrowe* *on+ey 1 not on a great horse or in a fine chariot as a +ing woul* ha e *one. 0n* no army of sol*iers accompanie* him. )n #ri*ay of that same wee+, 9esus woul* lea e 9erusalem. $e woul* ha e no animal to ease his -rief Gourney. 0n* he woul* ha e to carry a cross, which -ecame far too hea y for him. Some of his frien*s were present on that occasion too. 'heir Goy ha* turne* to sorrow. 3ut most of the people in the ;oo* #ri*ay crow* were not weeping. .nstea*, they were moc+ing 9esus. $ow strange therefore that the notice a-o e his cross woul* confirm what the !alm Sun*ay crow* so gla*ly proclaime*6 $ere was the +ing of the 9ews.

=uthenti ate G 4ay *0 G ?ark $$:$*7..

9uthenticate

Dead: ?ark $$:$*7..

'here are two great tests in this passage. #irst, 9esus teste* the religion in the temple to see whether it was authentic worship of ;o*. 0n* then the lea*ers of that religion teste* 9esus, to see if he was genuinely acting with ;o*>s authority. 'he test for the temple was li+e the test for the fig tree. ,as it really pro*ucing the results for which ;o* esta-lishe* itK 0 fig tree shoul* pro*uce fruit 1 otherwise, it is worthless. 0n* ;o* wante* the temple to -e a place of prayer. 3ut 9esus foun* that it ha* -ecome a mere *e ice that wealthy people use* to e@tract money from the poor. .t was not -enefiting the nations 1 it was a -ur*en to them. 0fterwar*s, those priests who ran the temple challenge* 9esus6 =,hat right ha e you to *o such thingsK> 9esus> action ha* the same purpose as 9ohn>s -aptism6 to gi e people an opportunity to repent an* turn to ;o*. So 9esus as+e* the priests to e@plain who ga e 9ohn the authority to gi e that message. 'he priests were unwilling to say that ;o* sent 9ohn. 'hey were not rea*y to a*mit that either 9ohn>s ministry or 9esus> ministry was authentic.

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4ebate G 4ay *3 G ?ark $*:$7*5

5ebate

Dead: ?ark $*:$7*5

.n any *e-ate, the fun*amental issues will e entually come into sharp focus. #or 9esus an* the religious lea*ers, time was now short. 'his was the ery last opportunity for them to e@press their iews to each other. 9esus state* his case first. $e use* a story that e eryone, inclu*ing his opponents, un*erstoo*. !eople owe* their li es an* e erything else to ;o*. 3ut those with responsi-ility ha* mistreate* ;o*>s ser ants, reGecte* his message, an* hate* his laws. 'he !harisees Goine* with some supporters of Foman rule ne@t. 'hey simply as+e* whether 9esus was arguing for loyalty to ;o*, or to Fome. ,as he trying to stir up a re olutionK 9esus replie* that, in matters of this worl*, people shoul* o-ey the laws of the lan*. 3ut people shoul* ne er forget that they owe* a much greater *uty to ;o*. :astly, the Sa**ucees spo+e. 'hey claime* to -e loyal to the laws of %oses. 3ut they laughe* at the i*ea of life after *eath. .n an answer which impresse* those present, 9esus showe* that they were ignoring ;o*>s power to raise the *ea*B an* they were *enying the Scriptures that they claime* to -elie e in.

#onour G 4ay *5 G ?ark $*:*67//

Honour

Dead: ?ark $*:*67//

'he teachers of the law were the religious e@perts of 9esus> *ay. 'hey were important men6 impressi e in their learning, *istinguishe* in their appearance. 3ut not all of them share* the same attitu*es. .t was true that many of them care* a-out nothing -ut their own honour. 'hey insiste* on the most important seats 1 -oth at pu-lic worship an* at feasts. 'hey +new how to impress people with their long prayers an* flowing ro-es. 0n* often they use* their power corruptly, ta+ing a* antage of wi*ows. .n short, their religion was a pretence. 3ut we shoul* ne er imagine that they all -eha e* li+e that. 'he one who as+e* 9esus a-out the greatest comman*ment care* much more for ;o*>s honour than his own. (ot only *i* the teacher agree with 9esus, he *e elope* an* stresse* the point that 9esus was ma+ing. :o e for ;o* is more important than any gift we may offer him, he sai*. / en 9esus was impresse* -y such a wise answer.

Dumour G 4ay *6 G ?ark $.:$7*.

Ru$our

Dead: ?ark $.:$7*.

Fumours will -ecome reality. !ro-lems will turn into persecutions. ,ars, earthIua+es, famines, floggings, -etrayals, *esolation. 9esus> *escription of the future was chilling. 3ut there was another si*e to his message6 'he ;ospel 1 ;o*>s goo* news 1 will -e preache*. 0n* not Gust in .sraelB in all the nations. !eople might hate those who are faithful to ;o* 1 -ut e en if their enemies +ill them, they will -e safe with ;o* in hea en. 'here will -e false 4hrists, -ut there is no nee* to -e *ecei e*. 9esus has clearly warne* a-out them.

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9esus> conclusion was -etter still. $e, the Son of %an, will return. $e will come in great power, the lea*er of armies of angels. 'hat is when people will see his glory6 the maGesty, -eauty an* splen*our of his presence. 0n* he will not -e coming without a purpose. $e will come to gather his elect, his chosen people, from e ery nation un*er hea en. 0n* to*ay, 2000 years later, this promise continues to gi e hope to e ery genuine 4hristian. 4hrist will come again.

#our G 4ay *8 G ?ark $.:*/7.5

Hour

Dead: ?ark $.:*/7.5

$ow *ifferently people woul* -eha e if only they +new the hour -efore it happene*H 3urglars woul* -e chase* away -efore they -ro+e in. Shares woul* -e sol* -efore the company -ecame insol ent. Ser ants woul* wa+e up -efore the master returne*. 0n* people woul* repent an* trust in ;o* -efore they *ie*. 3ut no-o*y +nows the *ay or hour of any of these things. (o-o*y can say for certain whether they are hearing the ;ospel for the ery last time. (o-o*y is sure when they might *ie. 0n*, in spite of all the false prophecies that ha e -een ma*e through the centuries, it is still true that no-o*y +nows the *ay or hour when 9esus will return. So the a* ice that 9esus ga e is still necessary6 we must -e rea*y. .n the o erall scheme of things, it matters little whether our earthly possessions are lost through stupi*ity, neglect, frau* or e en outright theft. 3ut the fate of our eternal souls is a *ifferent matter entirely. 'hey are only safe if they are in ;o*>s han*s. So the sooner we turn from our sins an* put our trust in ;o*, the -etter 1 -efore the hour is too late.

)er-our G 4ay .9 G ?ark $/:$7$$

=er%our

Dead: ?ark $/:$7$$

'his was an intensely personal act6 one woman e@pressing her lo e an* *e otion to 9esus. 3ut somehow, she carrie* out that act on -ehalf of many, many others. 'hat Gar of perfume may well ha e -een the most precious thing that she possesse*. 'he price Iuote* was 300 *enarii 1 Gust one of them comprise* a wor+ing man>s *aily wages. 3ut when she -ro+e the Gar, she ga e it all. 'he entire room woul* -e fille* with the intense fragrance. (ot e eryone agree* with that act of *e otion. Some of those present criticise* her. 9ohn>s ;ospel tells us that 9u*as .scariot was among them. $e woul* not -e showing any e@pressions of lo e to 9esus. 9u*as ha* other, more material, concerns on his min*. 3ut 9esus appro e* of the woman>s action. ,hat she *i* was -eautiful. 'he time to show lo e in that way was short. 'his act was preparation for what must follow 1 li+e the tra*ition of placing perfumes on a *ea* -o*y -efore -urial. 3ut people woul* always remem-er that woman>s silent *isplay of lo e, her *e otion to 9esus, an* the fer our that she e@presse*.

Sa-iour G 4ay .$ G ?ark $/:$*7.$

0a%iour

Dead: ?ark $/:$*7.$

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0-out 1E00 years pre iously, ;o* ha* shown himself to -e the Sa iour of his people. 'he 9ewish people were li ing as sla es in /gyptB their situation seeme* hopeless. 3ut -y a series of miracles, ;o* free* them from that situation. ;o* sent %oses to lea* them out of /gypt an*, a generation later, 9oshua le* them into the !romise* :an*. 'o this *ay, the 9ewish people remem-er those e ents when they cele-rate the annual !asso er festi al. 3y means of the prophets, ;o* ha* promise* that he woul* again act as the Sa iour of his people. :i+e a *octor who turns from *ealing with symptoms to sort out the un*erlying cause, this time ;o* woul* atten* to his people>s *eepest nee*s. 0n* this time, ;o* woul* act on -ehalf of people from e ery nation. $e woul* en* the power of sin an* the *e il that *ominates their li es. $e woul* free them so that they coul* li e as he always inten*e*6 sons an* *aughters of the li ing ;o*. 0s 9esus carrie* out the !asso er ceremony, it too+ on a new meaning. $is -o*y woul* -e -ro+en, his -loo* poure* out. 3ut not without purpose. $is *eath woul* -e the sacrifice to seal the new co enant 1 the promise, the agreement, the relationship 1 that ;o* was esta-lishing with his people.

Capture G 4ay .* G ?ark $/:.*70*

)apture

Dead: ?ark $/:.*70*

;ethsemane was a gar*en on a hill o erloo+ing 9erusalem. 9esus an* his *isciples +new the spot well 1 it seems that they woul* often go here to sleep in the open air, -eneath the grey<green lea es of the ancient oli e trees. 0n* here, 9esus woul* carry out his *aily prayers. $e rose early, an* spent much time in prayer. 0n* his *isciples woul* Goin him. 3ut this night was *ifferent. 9esus -egan to pray as soon as he arri e*. $e was *eeply trou-le*. $e urge* the *isciples to pray with him, -ut they were too tire*. .t was 9u*as> arri al that wo+e them up. 9u*as was not alone. .nto that Iuiet gar*en entere* a crow*, arme* with swor*s an* clu-s. 9u*as> +iss (a usual greeting in the /ast) was inten*e* to show the guar*s who 9esus was. 0n* then chaos ensue*. 9esus was *ragge* away. 'he *isciples ran for their li es. !eter struc+ out with his swor*. %any ha e won*ere* whether the young man who -arely escape* was %ar+, the author of the ;ospel. 3ut in truth, they were all in a *esperate state. .n the mi*st of the confusion, 9esus remaine* clear<min*e*. $e commente* that the chief priests coul* ha e arreste* him any *ay, in the temple. ,as it really necessary to arrange a capture li+e thatK

Candour G 4ay .. G ?ark $/:0.730

)andour

Dead: ?ark $/:0.730

Sometimes people say that 9esus ne er claime* to -e ;o*>s son. 'heir assertion is wrong, as this rea*ing shows. $ere 1 in front of the most important priest of all, an* in the intensity of a trial 1 9esus *eclare* whom he claime* to -e. 0n* he *i* it with can*our that shoc+e* the $igh !riest. .n other wor*s, 9esus> answer showe* a-solute honesty an* straightforwar*ness. 'here was no attempt at a political answer 1 no *esire to appease his critics or to compromise with his enemies. 0n* his answer left his enemies no *esire to compromise with him, either. 'he $igh !riest tore his own clothes to show utter horror an* re ulsion at what 9esus ha* sai*. $e *eclare* it -lasphemy -ecause only the %essiah (that is, the 4hrist) ha* the right to call himself ;o*>s son.

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'hat was when e eryone present starte* to *o what people ha e -een *oing e er since6 they starte* to moc+ 9esus. 'hey insiste* that he coul* not -e the one whom he claime* to -e. 'hey reGecte* him an* refuse* to consi*er his claim on their li es. 9ohn woul* later write6 =$e came to that which was his own, -ut his own *i* not recei e him.>

4enying G 4ay ./ G ?ark $/:3375*

5enyin&

Dead: ?ark $/:3375*

!eter *i* not lac+ courage. )f all the *isciples, !eter is the one whom we woul* e@pect to run away. 0fter all, he was the one who *rew the swor* in ;ethsemane an* attac+e* the $igh !riest>s ser ant. 9esus was un*er arrest, an* !eter ha* e ery reason to -elie e that he woul* -e ne@t. 3ut !eter *i* not run away. .nstea*, this -ol* fisherman chose to spen* the night as close as possi-le to his arreste* frien*. !asso er always falls when there is a full moon. 'he col*ness of the night suggests a clou*less s+y. 3y the moonlight, !eter coul* see what was happening. 0n* the $igh !riest>s ser ants coul* see him, too. .t was a mai* who first recognise* !eter. $e was too well<+nown among the crow*s who followe* 9esus. 0n* !eter>s struggling attempts to *eny his master pro i*e* further e i*ence against him6 his ;alilean accent. You coul* say that !eter>s speech -etraye* him. #or all his -ol*ness, he still *enie* that he ha* any +nowle*ge whate er of 9esus. $e *i* it on that ery night when he ha* ehemently proteste*6 =/ en if . ha e to *ie with you, . will ne er *isown you.>

%udging G 4ay .0 G ?ark $0:$7*9

6ud&in&

Dead: ?ark $0:$7*9

You nee* to un*ergo se eral years of stu*y an* practical e@perience to -ecome a Gu*ge. 3ut in the en*, there are only a few things that you really nee* to +now. #irst, you shoul* listen to all the e i*ence. )f course, sometimes that is rather *ifficult to *o. 'hings can get somewhat im-alance* when there are numerous accusations, no relia-le witnesses, an* an accuse* person who *eci*es to remain silent. Secon*, you must ma+e a fair *ecision. You can>t Gust agree with the more powerful si*e 1 sometimes you ha e to *efen* the wea+er party. 'he *eman*s of Gustice come first. 'hir*, you must always ignore pu-lic pressure. 0 Gu*ge must ne er see+ to -e popular. 'hat is why mo*ern *emocracies *o not allow Gu*ges to -e politicians. .f the mo- shout, =4rucifyH>, the Gu*ge must still ma+e the right *ecision. 3ut there is another way to run a court. .f you allow pu-lic opinion to influence your er*ict, you a-*icate your own responsi-ility to Gu*ge. .f you let people laugh at the prisoner, you are moc+ing Gustice too. 0 crown of thorns is no honour, an* a purple ro-e ma+es no<one +ing.

?o king G 4ay .3 G ?ark $0:*$7.*

+oc(in&

Dead: ?ark $0:*$7.*

'he principal e ents of the *ay seem too uncomforta-le for us to watch for long. So, for the present, let us loo+ aroun*, to see what we might see.

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'here are passers<-y. 'hey go -ac+ an* forwar*, in li es too -usy to stop an* consi*er. 0mong them is a pilgrim from (orth 0fricaB soon, -ut reluctantly, compelle* to ta+e his part in history. Sol*iers perform their gruesome tas+. 0n* then, with their *ay>s wor+ only half<complete, they settle *own to gam-le. 'hey seem to care little a-out the importance of what is happening. 4hief priests an* religious teachers are present, *emeaning their sacre* roles, moc+ing a *ying man on their most holy feast *ay. 0n* here are two thie es, con*emne* to suffer the same fate. 'heir cries of anguish alternate with insults for the man alongsi*e them. 'heir moc+ing attitu*e re eals the hearts of men unwilling to suffer for their own sins 1 let alone the sins of the worl*. 3ut only the central cross -ears the one whom 9ohn the 3aptist calle* =the lam- of ;o*, who ta+es away the sins of the worl*>. 0n* now, on the !asso er, when it was the custom to sacrifice the !asso er lam-, he too was *ying for sins that were not his own.

4ying G 4ay .5 G ?ark $0:..7/$

5yin&

Dead: ?ark $0:..7/$

='he curtain of the temple was torn in two.> %ar+ clearly consi*ere* this e ent ery important 1 he mentione* it imme*iately after his report of 9esus> *eath. 3ut the temple was se eral hun*re* yar*s away from the site of the crucifi@ion. So why *i* %ar+ mention it at allK 'hat curtain ha* a ery important role in ancient 9u*aism. .t separate* the holy place in the temple 1 which priests entere* for *aily worship 1 from the most holy place, where ;o* ha* his *welling. 'hose two rooms ha* always -een separate, as if to say that sinful humans coul* ne er enter ;o*>s presence. 'hat is, until 9esus> *eath change* e erything. 0n* how *i* 9esus achie e thisK 'he clue is in his cry from the cross6 =%y ;o*, my ;o*, why ha e you forsa+en meK> 0s 9esus too+ on himself the sins of the worl*, he separate* himself from ;o* the #ather. 0n*, li+e the sacrifices of animals at the temple, 9esus, the innocent an* perfect =lamof ;o*> too+ the punishment for that sin. 0s the hymn says6 =$e *ie* that we might -e forgi en, $e *ie* to ma+e us goo*, 'hat we might go at last to hea en, Sa e* -y his precious -loo*.> 0ll that ;o* as+s us to *o is to confess our sins, an* to -elie e an* trust in him.

Burying G 4ay .6 G ?ark $0:/*7/5

-uryin&

Dead: ?ark $0:/*7/5

3y all accounts, this 9oseph from 0rimathea was a remar+a-le man. $e was a mem-er of the Sanhe*rin 1 the -o*y of D0 lea*ing priests, religious teachers an* mem-ers of the aristocracy, who e@ercise* -oth ci il an* religious rule as the Fomans permitte*. 0n* 9oseph was prominent among them. 9oseph showe* tremen*ous courage to act as he *i*, an* at that time, too. $e +new that he was ris+ing his reputation, his career an* possi-ly his life 1 all for what seeme* to others li+e a lost cause6 the claims of a crucifie* woul*<-e %essiah. 9oseph *i* that -ecause 1 at the time when e en the closest *isciple was *isowning 4hrist 1 he, 9oseph, -elie e*. %ar+>s *escription of 9oseph>s iews is clear6 =he (9oseph) was himself waiting for the +ing*om of ;o*.> So 9oseph +new his ;o*B he -elie e* an* truste* that ;o*>s rule woul* -eginB an* he was waiting an* ma+ing himself rea*y for that e ent.

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0n* that -rings home a challenge to us. ,e ha e almost complete* our rea*ings in this ;ospel6 now we must act on its message. ,e must turn our ague -eliefs into acti e trust in ;o*. ,e must lea e our sins an* allow ;o* to rule our li es. Fesurrection is coming 1 now is the time to get rea*yH

!aiting G 4ay .8 G ?ark $3:$76

>aitin&

Dead: ?ark $3:$76

'here was a custom to put spices on a *ea* -o*y. 'his was a final opportunity to show lo e an* *e otion to a person who ha* *ie*. 3ut it was also a statement of faith. 'he spices acte* as a preser ati e. 'hey woul* preser e the -o*y, al-eit in a to+en way, for the *ay when ;o* will raise the *ea* to life. 9oseph of 0rimathea ha* alrea*y pro i*e* sac+loa*s (literallyH) of spices for that purpose. 3ut another>s act of *e otion is not your own. So, after waiting for the Sa--ath to en*, these women -ought what they coul* affor* so that they too coul* e@press their lo e for 9esus. 'he women *i* not +now how they woul* gain entry to the tom-. 'hey *i* not e@pect to fin* that the stone was alrea*y rolle* to one si*e. 0n* when the angel greete* them, they were alarme*H 'he angel>s message was goo* news. .t confirme* what 9esus ha* often sai* to them. =You will see him,> sai* the angel, =Gust as he tol* you>. 'he women>s reaction was har*ly one of faith6 =trem-lingT -ewil*ere*T afrai*.> 3ut they woul* not -e waiting for much longer.

Dising G 4ay /9 G ?ark $3:87*9

Risin&

Dead: ?ark $3:87*9

%ar+>s ;ospel was so well use* an* lo e* -y the early 4hristians that the last page of an especially important manuscript actually wore out. So you may nee* to loo+ in a footnote for our last rea*ing. 'he en*ing that we *o ha e emphasises the *isciples> un-elief. #ar from -eing gulli-le people, the *isciples were actually Iuite sceptical a-out reports of the resurrection. 9esus re-u+e* them -ecause their scepticism went too far6 they were showing a lac+ of faith -oth in ;o*>s wor*, an* in the message that ;o* ha* sent his ser ants to *eclare to them. 3ut that was not 9esus> main message to his *isciples. $e was now returning to ;o* the #atherB his wor+ on earth was completeB an* the #ather ha* gi en the place of highest honour in hea en to him. So now 9esus was sen*ing his *isciples out, to start the mission that true 4hristians ha e -een carrying out e er since. 'hey must go throughout the worl* with a message that is -oth a promise (of sal ation) an* a warning (of Gu*gement). ;o* woul* gi e them the a-ilities that they woul* nee* for this tas+ 1 e en pro i*ing miracles where necessary. 'hey o-eye*. 0n* that is why the message of this ;ospel continues to challenge people to this *ay.

= prayer
!erhaps as you ha e -een wor+ing through %ar+>s ;ospel with the ai* of this -oo+, you ha e -een challenge* to respon* to 9esus> call. You ha e realise* that ;o*, who create* the worl*, wants you to o-ey him. You +now that your sins ha e separate* you from ;o* 1 an* that your -est efforts are ina*eIuate to gi e you a right relationship with ;o*. 3ut you want to in ite 9esus into your life, an* allow him to change your life. 0ll this is possi-le, -ecause 9esus pai* the price for your sins when he *ie* on the cross. ,hy not pray this prayer, right nowK :ord 6esus,

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2 realise that you are 4od* ?ou created the world and e%erythin& in it* 9nd you created $e, too* -ut 2 also (now that 2 ha%e failed to li%e a life that pleases you* ?ou (now all about $y sins* 9nd 2 realise that, by $y own efforts, 2 cannot sa%e $yself* -ut 2 than( you for what you ha%e done for $e* 2 than( you that you died on the cross to ta(e the punish$ent for $y sins* 9nd you rose fro$ the dead so that 2 can ha%e a real, li%in& relationship with you* 0o 2 in%ite you into $y life* ;lease for&i%e $y sins and help $e to li%e in the way that you want $e to li%e* )han&e $y life* 2 &i%e $y whole life to you* 2n ti$e, brin& $e to your (in&do$ in Hea%en, where you rule* 9$en*

2011 Keith Simons

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=ppendi,: !orship Songs

'his is a 3i-le Stu*y courseB so you may not e@pect to fin* songs here. 3ut, as an opera singer once remar+e*, people remem-er e en the simplest pop song for longer than any sermon. So we can teach the 3i-le in *ifferent ways. 'oo many songs simply aim to stir the emotions. 3ut these songs will show you how to use the Scriptures as worship, an* for *aily me*itation. )ur 3i-le teaching attains to professional stan*ar*sB -ut in our music, we are simply enthusiasts who lo e music an* who want to praise ;o*. So please, sing along, an* enter into the worshipH ,e woul* lo e people an* churches aroun* the worl* to use these songs in their worship. 'he songs are copyright -ecause we *onNt want anyone to change the wor*ing. 3ut you are free to share these songs an* recor*ings, so long as you *o not sell them. 0n* if you are a musician or a singer, we woul* li+e you to put your own recor*ings of these songs on the .nternet. You can listen to recor*ings of these songs on our we-site, www.useful-i-le.com.

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