He Cares

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Hebrews tells us, Jesus “offered up ... loud cries and tears to the one who could save him from death.” But of course he was not saved from death. Is it too much to say that Jesus himself asked the question that haunts me, that haunts most of us at one time or another: Does God care? What else can be the meaning of his quotation from that dark psalm, “My God, my God, why have you forsaken me?” Again, I find it strangely comforting that when Jesus faced pain he responded much as I do. He did not pray in the garden, “O Lord, I am so grateful that you have chosen me to suffer on your behalf. I rejoice in the privilege!” No, he experienced sorrow, fear, abandonment, and something approaching even desperation.

Still, he endured because he knew that at the center of the universe lived his Father, a God of love he could trust regardless of how things appeared at the time. Jesus’ response to suffering people and to “nobodies” provides a glimpse into the heart of God. God is not the unmoved Absolute, but rather the Loving One who draws near. God looks on me in all my weakness, I believe, as Jesus looked on the widow standing by her son’s bier, and on Simon the Leper, and on another Simon, Peter, who cursed him yet even so was commissioned to found and lead his church, a community that need always find a place for rejects.—Philip Yancey

A feast in the midst of the fight

Most of us know the word “gospel” means “good news.” We can, however, mistake the meaning of “good” in that we always associate it with something nice, pleasant and agreeable.

Baby boomers, for instance, may recall when they did not have flavored medicine. There was no choice between banana, strawberry or chocolate; just the brass-tack original, which tasted like something between boot polish and gasoline. The medicine had nothing to do with being nice and pleasant, but everything to do with what was good for them.

God works in this way. When He gives a rainbow, which is a picture of His promise to us, the rainbow is against a backdrop of clouds and storm. Psalm 23, one of the most familiar and loved passages in Scripture, says of God, “He makes me lie down in green pastures, he leads me beside still waters, he restores my soul.”1 As comforting as this is, we cannot take it as a defining statement of Christian life. In the same Psalm, verse 5, David says, “You prepare a table before me in the presence of my enemies.” There is a feast and a fight. They co-exist; the feast representing God’s provision in our struggles. Chris Thomas, son of Major Ian Thomas, made a very profound statement when he said, “Material loss and spiritual gain so often are served to us on the same plate.”

God’s ultimate purpose for us is that we come to know Him and Jesus Christ and that we are being molded into the image of Christ. This is not handed to us on a silver platter. It is God’s intention to build us, and without the struggles, much of the learning would be lost along the way. But it is in these times of trial and testing that the nature of our trust in God is revealed. In our love for God and dependence on Him, He will clean up the bad in order for the good to come through. As a result, we are deeply enriched by personal experience of God Himself.

Charles Spurgeon, a great 19th century preacher, said, “I have always looked back to times of trial with a kind of longing, not to have them return, but to feel the strength of God as I felt it then, to feel the power of faith as I felt it then, to hang on to God’s powerful arm as I hung on to it then, and to see God at work as I saw Him then.”—Charles Price

Resting in His care

If you know that God loves you and cares for you and is going to take care of you no matter what happens, you can have peace of mind and you can rest in the Lord, knowing He’s going to take care of everything. But if you’re in a big stew, confused and worrying and fretting and fuming, you’re not at that place of trust yet.

The secret of that calm and peace and rest and patience and faith and love is resting in the Lord. Getting calm before the Lord and praising Him and seeking His face first. Trusting is a picture of peace and quiet of mind, heart, and spirit. The mind and body may have to continue working, but your attitude and spirit are calm. Jesus said, “Come unto Me, all ye that labor and are heavy laden, and I will give you rest.”2

Help us, Lord, not to be so pressured that we put off our time with You. Help us to put You first each day, spiritually to bask in Your sunshine, rest in Your arms, drink deeply of Your Word, and inhale of Your Spirit.—D. Brandt Berg

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There is a place of quiet rest,
Near to the heart of God.
A place where sin cannot molest,
Near to the heart of God.
O Jesus, blest Redeemer,
Sent from the heart of God,
Hold us who wait before Thee,
Near to the heart of God.
—C. E. McAfee, 1903

Access to the heart of God

The first and chief need of our Christian life is fellowship with God. The divine life within us comes from God, and is entirely dependent upon Him. As I need every moment afresh the air to breathe, as the sun every moment afresh sends down its light, so it is only in direct living communication with God that my soul can be strong. The manna of one day was corrupt when the next day came. I must every day have fresh grace from heaven, and I obtain it only in direct waiting upon God Himself. Begin each day by tarrying before God, and letting Him touch you. Take time to meet God.

To this end, let your first act in your devotion be a setting yourself still before God. In prayer, or worship, everything depends upon God taking the chief place. I must bow quietly before Him in humble faith and adoration, speaking thus within my heart: “God is. God is near. God is love, longing to communicate Himself to me. God the Almighty One, Who worketh all in all, is even now waiting to work in me, and make Himself known.” Take time, till you know God is very near.

When you have given God His place of honor, glory, and power, take your place of deepest lowliness, and seek to be filled with the Spirit of humility. … As a saint, let God’s love overwhelm you. … Enter deep into God’s holy presence in the boldness which the blood gives, and in the assurance that in Christ you are most well pleasing. In Christ you are within the veil. You have access into the very heart and love of the Father. This is the great object of fellowship with God, that I may have more of God in my life, and that God may see Christ formed in me. Be silent before God and let Him bless you.—Andrew Murray

Published on Anchor August 2015. Read by Debra Lee.
Music by Michael Dooley.


1 Psalm 23:2–3.
2 Matthew 11:28.

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O Segredo da Alegria

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Maria Fontaine

É fácil entender por que precisamos de experiências felizes e momentos de alegria, paz e satisfação para nos encorajar. Mas é sempre um dilema entender a necessidade de sofrimento, doenças, solidão ou pesares.

O que nos oferece uma perspectiva verdadeira da situação é justamente o contraste entre as coisas positivas e as negativas. Damos valor à luz porque já ficamos no escuro, e só valorizamos de verdade a esperança depois que nos sentimos desesperançados. Ficamos felizes com nossas bênçãos porque já houve ocasiões quando não nos sentimos abençoados. Damos valor à saúde porque já ficamos doentes, e entendemos como é importante ser amado, porque sabemos o que é se sentir só.

Eu não acho que alguém em sã consciência goste de sofrer, passar por dificuldades, ficar doente, sentir dor e passar pelas agruras da vida. No entanto, na Bíblia, Paulo diz que está decidido a se gloriar nas enfermidades para que o poder de Deus esteja sobre ele.[1] Quando conseguimos recorrer a Deus não importa o que estamos vivenciando, o Seu poder pousa sobre nós e nos dá a força necessária para enfrentarmos a situação, fé para confiarmos nEle, e o entendimento para aprendermos tudo de bom que Ele prometeu ocasionar por meio disso.

Seguem-se alguns pensamentos de pessoas como nós, totalmente cientes de suas limitações e deficiências. Mas elas descobriram verdades profundas porque recorreram a Deus nos momentos difíceis e Ele caminhou ao Seu lado até tudo se resolver. Incluo também algumas palavras encorajadoras de Jesus.


Citações de fé e esperança durante um período de sofrimento

Gratidão é o segredo da alegria.—Autor anônimo

O ser humano instintivamente considera o mundo visível o mundo “real”, e o invisível o mundo “irreal”. Mas a Bíblia mostra o contrário.—Phillip Yancey

Eu sou tão amoroso e bondoso nos dias nebulosos e chuvosos, quanto sou nos dias ensolarados. Se perder a fé em Mim e duvidar do Meu amor cada vez que chover ou cair um raio, como você vai ficar? Louve-Me apesar das coisas ruins, encontre algo de bom e dê-Me a bênção e a honra da sua confiança, mesmo quando não entender a razão das coisas.—Jesus falando em profecia

A realidade do sofrimento pode ser transformada em uma arma a favor ou contra Deus. Muitas vezes o sofrimento é o que acelera o nosso passo na direção em que já estamos seguindo – para perto ou para longe de Deus.—David McKenna

Não recrimine ao ver um casal com um filho com síndrome de Down, pensando que jamais conseguiria passar por isso. Provavelmente não conseguiria mesmo, por isso Deus não lhe permitiu essa situação. Em vez disso, pare para refletir seriamente em como permanecer alegre na sua situação específica e única. Aceite suas circunstâncias como uma dádiva das mãos de Deus e tenha coragem de Lhe agradecer por elas.—Joni Eareckson Tada

Pense nos seus mais tristes e piores momentos, pense nas suas perdas, e lembre-se que ainda está aqui, capaz de se lembrar de tudo. Você passou pelo pior dia da sua vida, por trauma e provação, suportou a tentação, sobreviveu a uma relação ruim e está conseguindo sair das trevas, por assim dizer. Lembre-se das coisas ruins… depois veja aonde chegou. Lembrarmo-nos das dificuldades da vida e aonde chegamos cria um contraste na nossa mente e um terreno fértil para a gratidão.—Reverendo Peter Gomes

Quando você Me louva durante uma dificuldade, isso não envolve seus sentimentos em relação à situação, mas sim em relação a Mim. Não está glorificando a situação ruim, mas glorificando a Mim, dizendo para Mim que, apesar da situação, sabe que continuo ao seu lado, portanto tudo vai dar certo.—Jesus falando em profecia

Existe a mentalidade de que no Ocidente, onde existe mais prosperidade material, a vida deveria ser tranquila e sem problemas. Quando isso não acontece, achamos que temos o direito não só de colocar a culpa em outra pessoa ou em algum sistema e sentirmos pena de nós mesmos, mas também passarmos a maior parte do tempo nos lamuriando, de modo que não nos sobra tempo ou energia para servirmos aos outros.—John Piper

No sofrimento... ore para a provação expandir a sua fé.—Bob O’Bannon

Não peça a Deus um fardo mais leve; ore por mais força para carregá-lo.—Autor anônimo

Sempre que se sentir fraco, não diga “estou fraco”, mas busque o remédio, que é a Palavra de Deus.—John Calvin

Quando o diabo é derrotado? Olha, não é quando nós nos sentimos grandiosos e confiantes e parece que tudo de bom e maravilhoso está acontecendo e o ministério está indo de vento em popa. (E falo por todos nós, porque estamos todos no ministério com uma área de responsabilidade dada por Deus.) Não. O diabo é derrotado quando nós nos sentimos atacados e sob fogo, quando nos sentimos fracos, indefesos e sem saber o que fazer; quando não sabemos como responder e na nossa condição de perplexidade e fraqueza recorremos ao Senhor implorando por forças para continuarmos mais um dia, e pela graça para conseguirmos ficar firmes.—Ray Stedman

Diante dos problemas, diga primeiro: Deus me trouxe até aqui, é pela Sua vontade que estou nesta situação, então nEle descansarei. Depois: Ele vai me guardar no Seu amor e dar-me a graça durante esta provação para eu agir como um filho Seu. E depois: Ele fará da provação uma bênção e me ensinará as lições que deseja que eu aprenda, dando-me a graça necessária. E por último: Deus, no melhor momento, pode me ajudar quando e como achar melhor. Diga: Estou aqui, (1) por desígnio divino (2) sob os Seus cuidados (3) sob o Seu treinamento (4) enquanto Ele achar conveniente.—Andrew Murray

Deus não está preocupado com nossos planos. Ele não pergunta: “Você quer perder um ente querido, deseja esta dificuldade ou esta derrota?” Não, Ele permite tudo isso para cumprir o Seu propósito. As situações vividas farão de nós pessoas mais doces e melhores, e mais nobres, ou pessoas mais críticas, que só veem defeitos e erros e insistem em fazer as coisas à sua maneira. Os acontecimentos na nossa vida podem nos tornar maus ou mais santos, dependendo exclusivamente da nossa relação com Deus e nosso nível de intimidade com Ele.—Oswald Chambers

É possível ter paz nesse mundo atribulado. Você encontra essa paz descansando nos Meus braços, para os quais pode viajar no espírito a qualquer momento não importa o que esteja acontecendo. Se estiver tendo dificuldade para encontrar esse lugar especial, pratique, familiarize-se com a rota até lá. Quanto mais vezes conseguir fazer isso, mais fácil se tornará, e poderá ser uma bênção, um escape quando as coisas ficarem intensas demais ou você precisar descansar no espírito.—Jesus falando em profecia

Antes era a bênção,
Agora o Abençoador;
Antes o sentimento,
Agora a Palavra.
Antes eu queria os dons,
Agora aquele que os dá;
Antes eu buscava cura,
Agora, apenas Deus.
Antes a difícil tentativa,
Agora a perfeita confiança;
Antes a salvação pela metade,
Agora a plenitude.
Antes um apego constante,
Agora Ele me segura firme;
Antes um vaguear incessante,
Agora minha âncora está firme.
Antes ocupado planejando,
Agora eu oro e confio;
Antes era ansiedade,
Agora Ele cuida.
Antes era o que eu queria,
Agora é o que Jesus diz;
Antes era um questionar constante,
Agora é um louvor incessante.
Antes era obra minha,
A partir de agora é obra de Deus;
Antes eu tentei usá-lO,
Agora é Ele quem me usa.
Antes eu queria o poder,
Agora desejo o Poderoso;
Antes eu trabalhava por mim mesmo,
Agora eu trabalho por Ele.
Antes eu esperava em Jesus,
Agora sei que Ele é meu;
Antes minha luz se esvaía
Agora reluz fortemente.
Antes eu esperava pela morte,
Agora anuncio a Sua vinda;
Minha esperança tem uma âncora,
E estou protegido pelo véu.

—A. B. Simpson

Publicado originalmente me maio de 2013. Republicado no Âncora em agosto de 2015.


[1] 2 Coríntios 12:9.

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Syria: Let’s Welcome Russia’s Entry Into This War

By Patrick Cockburn, The Independent, October 05, 2015

Russia’s military intervention in Syria, although further internationalising the conflict, does however present opportunities, as well as complications. There are no simple solutions to this terrible war which has destroyed Syria. Out of a population of 22 million, four million Syrians are refugees abroad and seven million have been displaced inside the country.

I was recently in Kurdish-controlled north-east Syria, where the bomb-shattered ruins of Kobani look like pictures of Stalingrad after the battle. But equally significant is the fact that even in towns and villages from which Islamic State (Isis) has been driven, and where houses are largely undamaged, people are too terrified to return.

Syrians are right to be afraid. They know that what happens on the battlefield today may be reversed tomorrow. At this stage, the war is a toxic mix of half a dozen different confrontations and crises, involving players inside and outside the country. Intertwined struggles for power pit Assad against a popular uprising, Shia against Sunni, Kurd against Arab and Turk, Isis against everybody, Iran against Saudi Arabia and Russia against the US.

One of the many problems in ending, or even de-escalating these crises, is that these self-interested players are strong enough to fight their own corners, but too weak to ever checkmate their opponents. This is why the involvement of Moscow could have a positive impact: Russia is at least a heavy hitter, capable of shaping events by its own actions and strongly influencing the behaviour of its allies and proxies.

Barack Obama said at a news conference after the Russian airstrikes that “we’re not going to make Syria into a proxy war between the United States and Russia”. But the US-Soviet Cold War, and the global competition that went with it, had benefits for much of the world. Both superpowers sought to support their own allies and prevent political vacuums from developing which its opposite number might exploit. Crises did not fester in the way they do today, and Russians and Americans could see the dangers of them slipping wholly out of control and provoking an international crisis.

This global balance of power ended with the collapse of the Soviet Union in 1991, and for the Middle East and North Africa this has meant more wars. There are currently eight armed conflicts raging, including Pakistan and Nigeria (the figure jumps to nine if one includes South Sudan, where the renewal of fighting since 2013 has produced 1.5 million displaced people). Without a superpower rival, the US, and its allies such as the UK and France, largely ceased to care what happened in these places and, when they did intervene, as in Libya and Iraq, it was to install feeble client regimes. The enthusiasm which David Cameron and Nicolas Sarkozy showed in overthrowing Muammar Gaddafi contrasts with their indifference as Libya collapsed into criminalised anarchy.

Overall, it is better to have Russia fully involved in Syria than on the sidelines so it has the opportunity to help regain control over a situation that long ago spun out of control. It can keep Assad in power in Damascus, but the power to do so means that it can also modify his behaviour and force movement towards reducing violence, local ceasefires and sharing power regionally. It was always absurd for Washington and its allies to frame the problem as one of “Assad in or Assad out”, when an end to the Assad leadership would lead either to the disintegration of the Syrian state, as in Iraq and Libya, or would have limited impact because participants in the Syrian civil war would simply go on fighting.

The intervention of Russia could be positive in de-escalating the war in Syria and Iraq, but reading the text of President Obama’s press conference suggests only limited understanding of what is happening there. Syria is only one part of a general struggle between Shia and Sunni and, though there are far more Sunni than Shia in the world, this is not so in this region. Between Afghanistan and the Mediterranean–Iran, Iraq, Syria and Lebanon–there are more than 100 million Shia and 30 million Sunni.

In political terms, the disparity is even greater because the militarily powerful Kurdish minorities in Iraq and Syria, though Sunni by religion, are more frightened of Isis and extreme Sunni Arab jihadis than they are of anybody else. Western powers thought Assad would go in 2011-12, and when he didn’t they failed to devise a new policy.

Peace cannot return to Syria and Iraq until Isis is defeated, and this is not happening. The US-led air campaign against Isis has not worked. The Islamic militants have not collapsed under the weight of airstrikes, but, across the Syrian and Iraqi Kurdish regions, either hold the same ground or are expanding. There is something ludicrous about the debate in Britain about whether or not to join in an air campaign in Syria without mentioning that it has so far demonstrably failed in its objectives.

Going into combat against Isis means supporting, or at least talking to, those powers already fighting the extreme jihadis. For instance, the most effective opponents of Isis in Syria are the Syrian Kurds. They want to advance west across the Euphrates and capture Isis’s last border crossing with Turkey at Jarabulus. Recep Tayyip Erdogan, the Prime Minister of Turkey, said last week he would never accept such a “fait accompli”, but it remains unclear if the US will give air support to its Kurdish allies and put pressure on Turkey not to invade northern Syria.

The Russians and Iranians should be integrated as far as possible into any talks about the future of Syria. But there should be an immediate price for this: such as insisting that if Assad is going to stay for the moment, then his forces must stop shelling and using barrel bombs against opposition-held civilian areas. Local ceasefires have usually only happened in Syria because one side or the other is on the edge of defeat. But wider ceasefires could be arranged if local proxies are pressured by their outside backers.

All these things more or less have to happen together. A problem is that the crises listed above have cross-infected each other. Regional powers such as Turkey, Iran, Saudi Arabia and the Gulf monarchies do have a strong measure of control over their local proxies. But these regional actors, caring nothing for the destruction of Syria and still dreaming of final victory, will only be forced into compromises by Washington and Moscow.

Russia and America need to be more fully engaged in Syria because, if they are not, the vacuum they leave will be filled by these regional powers with their sectarian and ethnic agendas. Britain could play a positive role here, but only if it stops taking part in “let’s pretend” games whereby hard-line jihadis are re-labelled as moderates. As with the Northern Ireland peace negotiations in the 1990s, an end to the wars in Syria depends on persuading those involved that they cannot win, but they can survive and get part of what they want. The US and Russia may not be the superpowers they once were, but only they have the power to pursue such agreements.

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Perdoai-vos uns aos Outros

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Uma compilação

Suportem-se uns aos outros e perdoem as queixas que tiverem uns contra os outros. Perdoem como o Senhor lhes perdoou. —Colossenses 3:13[1]

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Não existe amor mais sincero do que perdoar àquele que você acha que o prejudicou grandemente. Que maior manifestação há do Espírito do Senhor do que amar seus inimigos, fazer bem aos que o maltrata e dar a outra face? Isso é amor. Isso é misericórdia. Isso é humildade. Isso é Jesus. Ninguém tem maior amor do que este, de dar alguém a sua vida por outro[2] —até mesmo o irmão ou irmã que prejudicou você.

Ao estender a mão para receber a graça para perdoar os outros, estará estendendo a mão ao Senhor, e Ele fará de você uma pessoa melhor. É grandioso quando alguém, pela graça de Deus, consegue perdoar e superar essa barreira e pedra de tropeço, e cujo coração aprendeu a aceitar ser maltratado e ainda assim perdoar. —M. Fontaine

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Pois se perdoarem as ofensas uns dos outros, o Pai celestial também lhes perdoará. Mas se não perdoarem uns aos outros, o Pai celestial não lhes perdoará as ofensas". —Mateus 6:14–15[3]

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Perdão. É uma palavra dolorosa de ouvir e difícil de imaginar? Sei como é.

Fui espancado, torturado, escarnecido, desnudado e pregado a uma cruz. Sofri humilhações e agonizei até a morte. Entendo a falta de desejo de vontade de conceder dom do perdão a alguém que você não considera merecedor, ou quando esse mesmo dom lhe foi negado.

Perdão não é misericórdia nem justiça. Perdão é sempre desmerecido. Mas quando você perdoa a alguém, posso perdoar você. Perdoar é optar por entregar a situação em Minhas mãos, confiando que farei justiça e aceitando que todos erram.

O que você ganha por perdoar? Quando perdoa a alguém, acontece algo entre você e Eu. Substituo os sentimentos de ira e ressentimento que corroem o seu coração com sentimento de perdão. Quando perdoa a alguém, o seu coração se abre e posso limpá-lo e lhe dar paz. —Jesus falando em profecia.

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Sejam bondosos e compassivos uns para com os outros, perdoando-se mutuamente, assim como Deus perdoou vocês em Cristo. —Efésios 4:32[4]

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Na edição de 1828 do dicionário Noah Webster, perdoar é “ignorar uma ofensa e tratar o ofensor como inocente”. Perdão: “Clemência para com o ofensor, tratá-lo como inocente, não culpado. Para o cristão, perdoar aos inimigos é um dever.”

Perdão é algo que fazemos por nós mesmos. Muitos argumentam, e com razão, que o ofensor “não merece” ser perdoado. Mas isso não vem ao caso, pois você merece perdoar à pessoa.

Quantas pessoas você conhece que são amarguradas e dominadas pelo ódio porque alguém, há alguns anos —pai, irmão, irmã, primo, tia, amigo, vizinho, professor, advogado, ou seja quem for— o prejudicou de alguma forma?

Na realidade, a pessoa que o prejudicou continua tendo poder sobre a sua vida hoje. Se formos ver do lado prático, com certeza você não vai dar a alguém permissão para controlar e influenciar negativamente o seu futuro, não é?

É impossível voar alto carregando um fardo de ódio, vingança e amargura. São fardos bastante pesados e praticamente o impossibilita de alcançar o seu potencial pleno com todo esse peso nas costas.

E mesmo que alcance sucesso profissional, será que se sentiria feliz como pessoa? Quantos amigos uma pessoa zangada ou amargurada consegue conquistar? Quantas pessoas assim conseguem ter um bom relacionamento familiar, uma atitude otimista, ser feliz e estar empolgada com o futuro?

O perdão é a chave, e se você não consegue perdoar, como acontece com muitos, quero incentivá-lo a buscar aconselhamento para ajudá-lo a sair desse labirinto e chegar ao ponto em que consegue perdoar.

Quando fizer isso, com certeza se tornará uma pessoa mais feliz, saudável e segura. —Zig Ziglar

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Quando perdoamos e amamos o nosso inimigo, conseguimos mergulhar no mar do amor de Deus. —Corrie ten Boom

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O Salmo 23 e o Pai Nosso sempre foram grandes fontes de consolo para mim em momentos difíceis, pois me garantem que o Senhor nunca me abandonará, desamparará nem me deixará sem consolo. E um trecho que sempre cala fundo é “perdoa as nossas ofensas assim como perdoamos a quem nos tem ofendido”, e quando Jesus diz que “se não perdoarmos aos outros as suas ofensas, também nosso Pai no Céu não nos perdoará”.

Por isso devemos Lhe pedir com toda humildade para nos ajudar a ter misericórdia das pessoas, sabendo que também precisamos de perdão pelos nossos muitos pecados. Lembrar constantemente que somos pecadores e cometemos muitos erros ajuda a nos manter humildes e nos impede de ter uma atitude farisaica e orgulhosa que nos faz criticar e condenar os outros.

É bom sempre lembrar que somos todos pecadores, que todos cometemos erros e devemos “perdoar uns aos outros como Deus nos perdoou em Cristo”. —D. Brandt Berg

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Você foi magoado e prejudicado. Pode ter sido ontem, pode ter sido há séculos, e você não consegue perdoar. A dor é profunda e você sofre até hoje.

Você não está sozinho. Todos nós vivemos em um mundo onde até pessoas bem intencionadas se magoam umas às outras. Quando investimos em relacionamentos profundos, muitas vezes magoamos uns aos outros.

O perdão foi criado por Deus para encararmos um mundo onde, apesar das melhores intenções, as pessoas são injustas e causam profundas mágoas umas às outras. Ele deu início a isso quando nos perdoou, e nos convida ao perdão mútuo. —Lewis B. Smedes

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Perdoar é a nossa mais importante contribuição para a cura do mundo. —Marianne Williamson

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Perdão é uma decisão, e a força de vontade pode predominar sobre os sentimentos. —Corrie ten Boom

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Estar disposto a perdoar é sinal de maturidade espiritual e emocional. É uma das maiores virtudes que devemos almejar. Imagine um mundo repleto de pessoas dispostas a pedir e aceitar desculpas. Por acaso existe algum problema que não poderia ser resolvido entre pessoas humildes o bastante, e com o coração grande o bastante para perdoar e aceitar perdão quando necessário? —Gordon B. Hinckley

Publicado no Âncora em março de 2014. Tradução Hebe Rondon Flandoli.


[1] NVI.

[2] João 15:13.

[3] NVI.

[4] NVI.

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Our Anchor Holds

By D. Brandt Berg

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“We who have fled to him for refuge can have great confidence as we hold to the hope that lies before us. This hope is a strong and trustworthy anchor for our souls.”—Hebrews 6:18–191

Change is one thing that really drives us closer to the Lord. You’ve heard it said, “All things change but Jesus never.” “Change and decay in all around I see, Oh, Thou who changest not, abide with me.”2 Everything changes except the Lord, so we learn to trust the Lord. He’s the only thing that remains constant.

One of the circumstances when this is most evident is when we move to a new place or especially a new country. We become accustomed to our homes, things, friends, or habits, and we tend to rely on or trust in those things. But then when we are suddenly in some place far away, it can cause significant culture shock. When businessmen, teachers, or students go to foreign countries to work or study, some of them also experience culture shock, because they’ve been used to having the same thing all their lives—the same language, the same friends, the same place to live. All of a sudden they can’t rely on those things anymore.

Some people don’t want to have to adapt; they want the same routine every day. It gives them a feeling of security that those things that they’re attached to will always be there and their life will always be the same. But then if a disruption comes along, they are shaken and feel insecure.

As Christians, we can take changes because we have an anchor that holds us steadfast and sure. We have a rock that is always solid that we can always trust. So in some ways our lives are much the same every day because we trust the Lord every day. We have that Rock, we have that anchor that keeps us safe and secure all the time, no matter what the waves are like, the constantly changing sea and life-changes we face.

We have someone in whom we can rest reassured, eternally secure, knowing that we don’t have to worry. He’s going to solve every problem and always meet the need, whatever it is, and keep us safely wherever we are, whatever we’re doing.

We have that anchor. We have that rock to hold on to. Our faith. The Lord. So no matter what happens around us on the constantly changing sea of life, it doesn’t have to move us. We can survive it and surmount it. We know we’ve lived through past changes and we can live through future changes, because the Lord is without change.

So hold on to the Lord! “I am the Lord, I change not. Jesus Christ the same yesterday, and today, and forever.”3 Praise the Lord! He remains the same—always faithful, always trustworthy, always there, always bringing the solution to every problem and answering every need.

So we have that feeling of constant security that surmounts anything else in life. But for people who don’t have the Lord, it doesn’t matter how secure a life they appear to lead; nothing is secure, and it may all fall apart at some point. They have no foundation, nothing to hang on to, nothing for an anchor, nothing for a solid rock for a foundation.

For us, no matter what happens or where we go or where we live or what the conditions may be, the Lord’s still there and He’ll always keep us, no matter what. So we can have a wonderful feeling of security that unbelievers cannot, no matter how long they live in the same place and do the same things and go to the same school and have the same house and the same pets and the same friends. They’re in the most precarious position of all because their feeling of security is a false sense of security that can be interrupted at any moment and fall apart when even one of those things on which they rely changes.

We have constant complete security in the Lord all the time. “I’ve learned to be content in whatsoever state I’m in.”4 My mother used to remind us of that time and again when we kids would complain about having to leave school or get to school late in the year or moving and being on the road, all kinds of things. That was one of her favorite verses: “I’ve learned to be content in whatsoever state I’m in.” It’s a wonderful thing to learn to be content.

That’s the wonderful thing about trusting the Lord. When you don’t know what’s going to happen, you just know the Lord’s going to somehow work everything out for our ultimate good, no matter how difficult it seems at the time. He always does. He never fails! Praise the Lord!

Though the angry surges roll
O’er your tempest-driven soul,
You’ll be peaceful for you’ll know,
Wildly though the winds may blow.
You’ve an anchor safe and sure,
That shall evermore endure.

Oh, your anchor holds.
Blow your wildest, then, O gale.
On our bark so small and frail,
Praise God, we’ll never fail,
For our anchor holds, our anchor holds.

Mighty tides about me sweep,
Perils lurk within the deep,
Angry clouds o’er-shade the sky,
And the tempest rises high;
Still I stand the tempest’s shock
For I’m anchored to the rock.

And it holds, my anchor holds.
Blow your wildest, then, O gale.
Though my bark is small and frail,
Praise God, I shall not fail,
For my anchor holds, my anchor holds.
—William Martin, 1902

Jesus holds us. He’s our anchor! And He’s going to hold you no matter what. Jesus is going to hold you!

Even if you stumble and fall, the Lord will lift you up. So don’t worry, no matter how many times you stumble or how low you may fall. If you have Jesus and you love Jesus, you’re His child. You’d never desert your own children, you’d never cast them out, you’d never send them away, no matter how many times they stumble or fall or hurt themselves or do the wrong thing or disobey. You’re still their parent. You still love them. You’ll always forgive and always take them back because they’re your child, your son or daughter, your little one. They’re yours forever, just as you are His forever. So He’ll never leave you or forsake you, even unto the end of the world! He’ll hold you fast!

Originally published December 1988. Adapted and republished October 2015.
Read by Simon Peterson.



1 NLT.


2 From H. Lyte’s hymn “Abide in Me,” 1847.


3 Malachi 3:6; Hebrews 13:8.


4 Philippians 4:11.

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7 Ways to Apply Your Personal Core Values in Daily Life

By Kevin Daum, Inc., Oct. 5, 2015

Previously I shared how to define your personal core values and shared how I discovered my own. Since that time many have asked, OK, now what? Knowing your true core values is only a step in the path to an authentic life. Learning to apply them daily is a major component to happiness and success.

The key to daily application of your core values is to establish behavior that keeps them front of mind. You want to identify the opportunities that will lead to your success and prevent decisions that will get you into trouble. Here are the methods I use to make sure that my core values take root.

1. Put them where you can see them. My core values are all a single word so they are easy to apply in multiple places. But even if they are four to seven word phrases, you can still put them on post-it-notes, your screen saver, home-screen and anywhere else that is in your line of sight. The important thing is to keep them top of mind when you don’t have the time to dig into your brain.

2. Discuss them with close family and friends. Your core values take on life when you have deep discussions about them. Share them with your significant other and your best friend. Get in the habit of using them to describe your thoughts, feelings, and behaviors. My core value of Truth is an important topic when dealing with the critical people in my life. The more intimate the discussion, the more the values will comfortably settle into your soul.

3. Put the right people in your life (and eliminate the wrong ones.) The most impactful way to use core values is to manage the company you keep. Other people don’t have to share your core values but they do need to fit them. One of my core values is Creativity. I don’t require all people in my life to be creative per se, but I do require them to be supportive of a creative approach. Otherwise, I know we will have useless conflict. Use your core values to make sure your time is being spent with people worthy of your values.

4. Assess your daily tasks each morning. Core values are great filters that help you make good decisions. When I list out my daily tasks I use my values to evaluate whether or not they are the right things for me to be doing. For example, I determine each day if each task meets my core value of Impact. I want to know that everything I do will achieve maximum results for minimum effort. Make sure everything you do is consistent with who you are and you’ll find your day running efficiently and effectively.

5. Integrate them into your regular conversations. Core values take on a whole new life when they become a part of your dialogue. Even casual conversation spurs opportunity to express yourself through value-speak. Since Consistency is one of my values, I often use that word to explain why I must stay true to my own writings even when it feels unnatural. Make your values a key part of your normal vocabulary and you won’t have to remind yourself which one you are constantly forgetting.

6. Apply them as key motivators. Your personal core values are the basis for determining your preferred future. Every opportunity and goal should be looked at through the lens of your core values or you will create unnecessary self-conflict and struggle on your journey. Take a day or two each quarter to do strategic planning and really think about how your life objectives and core values fit together. As long as they are in sync, your mind and soul can work together to accomplish great things.

7. Evaluate your day at bedtime. The only way to truly improve is to see where you have strayed from the path. Every day I take time to offer prayer and determine if my behavior was consistent with my core values. Here I apply my core value of Diligence and thoroughly examine my day for transgression. Because I’m human there is always something I could have done better, so I consider the better alternative and look to improve tomorrow. No need to beat yourself up. Embrace the benefits of living values and enjoy the personal growth.

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Jesus — Sua Vida e Mensagem: O Sermão da Montanha

By P. Amsterdam
As Bem-aventuranças (2ª Parte) Link

No artigo anterior, discutimos as primeiras três bem-aventuranças encontradas no Sermão da Montanha. Neste, trataremos das outras cinco.

Bem-aventurados os que têm fome e sede de justiça, porque eles serão fartos.[1]

Para entender adequadamente esta bem-aventurança, é preciso conhecer o sentido da palavra aqui traduzida por justiça. O vocábulo grego originaldikaiosynē é muitas vezes usado no sentido de estarmos em bons termos ou sermos declarados justos diante de Deus, graças à vida, morte e ressurreição de Jesus, particularmente quando a expressão aparece nas epístolas de Paulo. Entretanto, no contexto deste versículo, assim como em todo o Evangelho segundo Mateus, a palavra faz referência ao comportamento alinhado à vontade de Deus.[2] Nesse sentido, justiça se relaciona a um desejo fortíssimo de viver como Deus quer, uma atitude que Jesus expressou ao dizer: A Minha comida é fazer a vontade dAquele que Me enviou, e realizar a Sua obra.[3]

Fome e sede são figuras de linguagem que expressam profundo desejo, anelo. É o que se vê também na resposta de Jesus a Satanás: “Não só de pão vive o homem, mas de toda a palavra que sai da boca de Deus.”[4] Aqueles que profundamente desejam viver em conformidade com a vontade de Deus serão atendidos.

Fartos — ou satisfeitos, como em algumas traduções —, significa “saciado”, “nutrido”, “cheio”, “abarrotado e transbordante”. Os que têm fome e sede de viver como Deus deseja, que vivem em conformidade com os ensinamentos de Jesus, terão abundância da presença de Deus em suas vidas.

Bem-aventurados os misericordiosos, porque eles alcançarão misericórdia.[5]

Que misericordiosos serão abençoados? Em grego, a palavra aqui traduzida paramisericordiosos tem como raiz eleos, cujo significado é bondade ou benevolência para com os pobres e aflitos, associada com o desejo de ajudá-los. Misericórdia é a compaixão pelas pessoas em necessidade. Não é apenas sentir pena do necessitado, mas condoer-se e tomar uma atitude, buscando fazer algo para aliviar uma carência. Um bom exemplo de misericórdia pode ser visto no que fez o homem de Samaria na Parábola do Bom Samaritano.[6]

Em todo o Antigo Testamento, lemos que Deus é misericordioso.

Benigno e misericordioso é o Senhor.[7] Misericordioso e piedoso é o Senhor; longânime e grande em benignidade.[8]

A palavra em hebraico equivalente a misericordioso nestes versículos é definida como compassivo. Vemos um exemplo da misericória e compaixão de Deus quando Ele enviou Jesus para morrer por nossos pecados. Nosso Deus é misericordioso e demonstra isso continuamente. Como cidadãos do Seu reino, devemos também demonstrar misericórdia,[9] pois ela nos foi concedida. Ele nos buscou em nosso estado miserável, perdoou nossos pecados e nos trouxe para um relacionamento com Ele.

Os misericordiosos abençoados são os compassivos em seus corações, que nutrem uma atitude de misericórdia que os leva a agir em benefício dos que mais precisam. Suas ações se originam de um coração cheio com o amor de Deus. Ao receberem a misericórdia de Deus, tornaram-se pessoas que fazem aos outros o que gostariam que se fizesse a elas. Vivenciaram o misericordioso amor de Deus, cujo Espírito os compele à empatia e à compaixão pelos demais.[10]

Bem-aventurados os puros de coração, porque eles verão a Deus.[11]

Hoje vemos o coração como um órgão físico, mas também um elemento metafórico para nos referirmos às emoções. No entendimento dos judeus dos dias de Jesus, este sentido figurado era ainda mais presente, como o centro do estado interior de alguém, de seus pensamentos, vontade e emoções. Era onde se davam os processos de tomada de decisão e as escolhas morais, além de ser considerado o centro da personalidade. Ao falar de pureza do coração, Jesus se referia à que é central na vida desses bem-aventurados.

Jesus falou da condição de nosso ser interior quando disse:

Mas o que sai da boca, procede do coração, e é isso o que contamina o homem. Pois do coração procedem maus pensamentos, assassínio, adultério, prostituição, furto, falso testemunho, blasfêmia. São estas coisas que contaminam o homem; mas comer sem lavar as mãos não contamina o homem.[12]

As palavras mostram o estado do coração de todos os humanos, impuro por causa do pecado, mas que se purifica ao se aproximar de Deus pela fé e pela salvação.

Deus, que conhece os corações, deu testemunho a favor deles, concedendo-lhes o Espírito Santo, assim como também a nós. E não fez diferença alguma entre eles e nós, purificando os seus corações pela fé.[13] Chegai-vos a Deus, e ele se chegará a vós. Lavai as mãos, pecadores, e vós de duplo ânimo, purificai os corações.[14]

A pureza do coração no contexto dessa bem-aventurança também remete ao nosso relacionamento com Deus e com os outros, como salientou Davi em Salmos:

Quem subirá ao monte do Senhor? Quem estará no Seu lugar santo? Aquele que é limpo de mãos e puro de coração, que não entrega a sua alma à vaidade, nem jura enganosamente.[15]

A pessoa que concentra sua atenção em Deus, que não contamina a alma com o que é falso (ídolos — qualquer coisa que toma o lugar de Deus na vida de alguém), e que se dedica a Deus é quem comparecerá no Seu lugar santo. Ele não mente sob juramento e preza a verdade na sua relação com Deus e os outros. A palavra hebraica aqui traduzida para limpo significa também inocente, de forma que os que não prejudicam os outros. Da mesma forma, o puro de coração é aquele limpo de todas as motivações indignas para com os demais.[16]

Os que têm um coração puro são os que verão Deus. Hoje o vemos pelos olhos da fé e, no futuro, o veremos face a face. Exatamente como não é completamente explicado nas Escrituras. Entretanto, podemos vê-lo de diferentes maneiras: na beleza da Sua criação, nas respostas às nossas orações, nas orientações que nos dá, no amor que temos em nossas vidas, em nossa família e amigos e em muitas outras bênçãos. Os puros de coração, os que entraram no reino de Deus, que estão vivendo sob Seu reino, veem Deus participar de suas vidas, antegosto do que será ver Deus no céu.

Bem-aventurados os pacificadores, porque eles serão chamados filhos de Deus.[17]

Os pacificadores trazem a reconciliação entre os que estão em conflito. Deus é o autor da paz e da reconciliação, pois a tornou possível entre Ele mesmo e a humanidade por meio do sacrifício de Seu Filho.

Pois foi do agrado do Pai que toda a plenitude nele habitasse, e que, havendo por ele feito a paz pelo sangue da sua cruz, por meio dele reconciliasse consigo mesmo todas as coisas, tanto as que estão na terra como as que estão nos céus.[18]

Quando os cristãos promovem a paz, são os “filhos de Deus,” pois refletem o atributo reconciliatório de Deus.

Os cristãos são chamados para ser pacificadores. Somos chamados para vivermos em paz com todos,[19] mas isso não é o mesmo de ser um pacificador. A promoção da paz requer um envolvimento ativo com as partes em conflito, para assim criar a reconciliação e a paz.[20] Isso não significa tomar partido a favor de um e contra o outro, mas estar disposto a reconhecer as diferenças entre eles e tentar promover a reconciliação entre os envolvidos. Pode ser um caso de problemas entre um casal, entre pais e filhos, ou colegas de trabalho que não se dão bem. Ser um pacificador pode também significar o primeiro passo para a superação de quaisquer conflitos que você possa ter com os outros.

Por sermos crentes, também somos parte do processo de trazer paz entre a humanidade e Deus, pois fazemos os esforços para trazer os outros para a reconciliação com o Criador, ao levar para eles a mensagem do Evangelho.

Nas Escrituras, a expressão “o(s) filho(s) de” é às vezes usada para conectar uma entidade a um atributo. Na parábola do trigo e do joio,[21] por exemplo, as ervas daninhas são chamadas “filhos do maligno”, indicando terem os atributos do Diabo. Mais à frente, no Sermão da Montanha, Jesus diz aos Seus discípulos:

Amai a vossos inimigos e orai pelos que vos perseguem, para que sejais filhos do vosso Pai que está nos céus.[22] Ao amar seus inimigos, os cristãos refletem um atributo de Deus, que é amor.

Bem-aventurados os que sofrem perseguição por causa da justiça, porque deles é o reino dos céus. Bem-aventurados sois vós, quando vos injuriarem e perseguirem e, mentindo, disserem todo o mal contra vós por Minha causa. Regozijai-vos e alegrai-vos, porque grande é o vosso galardão nos céus, pois assim perseguiram aos profetas que foram antes de vós.[23]

Essas duas bem-aventuranças se combinam em uma, pois ambas tratam do mesmo assunto. Tendo expressado os atributos e atitudes que devem ter os discípulos, os participantes no reino de Deus, Jesus falou do custo de viver no reino de Deus. Os que têm fome e sede de justiça serão perseguidos por causa disso. Os discípulos fazem parte da sociedade, mas sua principal referência, visão de mundo e propósito maior estão alinhados com Deus e Seus caminhos, o que os coloca em adversidade com a sociedade de um modo geral. Quem adota os valores do reino se destaca. Essa diferença pode resultar em perseguição e, com frequência, é o que acontece. Em outra passagem do Evangelho segundo Mateus, Jesus deixa isso bem claro.

Eu vos envio como ovelhas ao meio de lobos. Portanto sede prudentes como as serpentes e simples como as pombas. Acautelai-vos, porém, dos homens; eles vos entregarão aos tribunais e vos açoitarão nas suas sinagogas. Sereis até conduzidos à presença de governadores e de reis por minha causa, para lhes servir de testemunho, a eles e aos gentios. […] Um irmão entregará à morte outro irmão, e o pai ao filho; e os filhos se levantarão contra os pais, e os matarão. E odiados de todos sereis por causa do meu nome, mas aquele que perseverar até o fim será salvo. […] O discípulo não é mais do que o mestre, nem o servo mais do que o seu senhor. Basta ao discípulo ser como seu mestre, e ao servo como seu senhor. Se chamaram Belzebu ao pai de família, quanto mais aos seus domésticos?[24]

A perseguição não necessariamente resulta em sofrimento físico ou morte. Pode se manifestar em insultos, maus-tratos e hostilidade. Jesus falou de abuso verbal, de injúrias, de difamação, de calúnia. Disse que os discípulos seriam vítimas de falsas acusações e outras mentiras.

Jesus disse que perseguições assim ocorrerão não apenas por causa da justiça, do estilo de vida alternativo dos discípulos, mas, mais especificamente “por Minha causa”.[25] Os discípulos que praticam os ensinamentos de Jesus pagarão caro nesta vida, mas Jesus garantiu que esses injuriados e perseguidos serão abençoados e que têm duas razões para se alegrarem. A primeira é que grande é o seu galardão no céu, ou seja, receberão boas coisas na próxima vida. A bênção em si não está no sofrimento, mas no resultado posterior prometido. O motivo de celebração é o reconhecimento que o bem que lhes é prometido superará em muito o mal vivenciado nesta vida.[26]

A segunda razão de júbilo é que a perseguição por causa de Jesus é uma condecoração de honra ao mérito. Ao dizer “Regozijai-vos e alegrai-vos, porque grande é o vosso galardão nos céus, pois assim perseguiram aos profetas que foram antes de vós”, Jesus colocava esses perseguidos na mesma categoria dos profetas do Antigo Testamento, que também sofreram perseguições em seus dias.

Os crentes são chamados para seguir os ensinamentos de Jesus, para integrarem o reino de Deus. Isso significa fazer uma aliança com Deus, com Sua verdade e adotar Seu conjunto de valores. Disso resultam as bênçãos do reino de Deus em nossas vidas. Ao mesmo tempo, quem vive em conformidade com a Palavra de Deus se expõe a vários níveis de achaque e sofrimento. É nessas horas que somos chamados a nos regozijarmos e nos alegrarmos, pois grande será nossa recompensa.

E assim chegamos ao fim das Bem-aventuranças, a introdução do Sermão da Montanha. Oferecem uma visão geral de como devem ser os cristãos em seus esforços para orientar suas vidas segundo os ensinamentos de Jesus.

Se compararmos essas beatitudes com a vida de Jesus, veremos nEle o exemplo a ser seguido. Lemos que Jesus foi manso e humilde de coração: Tomai sobre vós o meu jugo, e aprendei de Mim, porque sou manso e humilde de coração, e encontrareis descanso para as vossas almas.[27] Ele lamentou o destino de Jerusalém e outras cidades impenitentes: Jerusalém, Jerusalém! que matas os profetas e apedrejas os que te são enviados! quantas vezes quis eu ajuntar os teus filhos, como a galinha ajunta os seus pintinhos debaixo das asas, e tu não quiseste![28] Ele demonstrou misericórdia: Partindo Jesus dali, seguiram-no dois cegos, clamando: “Tem compaixão de nós, filho de Davi.” Então Ele tocou os olhos deles, dizendo: “Seja-vos feito segundo a vossa fé.”[29] Ele foi um pacificador: “Ouvistes que foi dito: Amarás o teu próximo, e odiarás o teu inimigo. Eu, porém, vos digo: Amai a vossos inimigos e orai pelos que vos perseguem.”[30] Foi ridicularizado e acusado de ser um falso profeta: Então uns cuspiram-lhe no rosto e lhe davam murros, e outros o esbofeteavam, dizendo: Profetiza-nos, ó Cristo, quem foi que te bateu?”[31]

As Bem-aventuranças nos oferecem um entendimento amplo de como devemos praticar nossa fé. Na continuação do estudo do Sermão da Montanha, trataremos de outros princípios e descrições mais detalhados de como se deve viver no Reino de Deus.

Nota

A menos que indicado o contrário, todas as referências às Escrituras foram extraídas da “Bíblia Sagrada” — Tradução de João Ferreira de Almeida — Edição Contemporânea, Copyright © 1990, por Editora Vida.

Bibliografia geral

Bailey, Kenneth E. Jesus Through Middle Eastern Eyes. Downers Grove: InterVarsity Press, 2008.

Biven, David. New Light on the Difficult Words of Jesus. Holland: En-Gedi Resource Center, 2007.

Bock, Darrell L. Jesus According to Scripture. Grand Rapids: Baker Academic, 2002.

Bock, Darrell L. Luke Volume 1: 1:1–9:50. Grand Rapids: Baker Academic, 1994.

Bock, Darrell L. Luke Volume 2: 9:51–24:53. Grand Rapids: Baker Academic, 1996.

Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1993.

Brown, Raymond E. The Death of the Messiah. 2 vols. New York: Doubleday, 1994.

Carson, D. A. Jesus’ Sermon on the Mount and His Confrontation with the Word.Grand Rapids: Baker Books, 1987.

Charlesworth, James H., ed. Jesus’ Jewishness, Exploring the Place of Jesus Within Early Judaism. New York: The Crossroad Publishing Company, 1997.

Chilton, Bruce, e Craig A. Evans, eds. Authenticating the Activities of Jesus.Boston: Koninklijke Brill, 1999.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Updated Edition.Hendrickson Publishers, 1993.

Elwell, Walter A., ed. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Elwell, Walter A., e Robert W. Yarbrough. Encountering the New Testament. Grand Rapids: Baker Academic, 2005.

Evans, Craig A. World Biblical Commentary: Mark 8:27–16:20. Nashville: Thomas Nelson, 2000.

Evans, Craig A., e N. T. Wright. Jesus, the Final Days: What Really Happened.Louisville: Westminster John Knox Press, 2009.

Flusser, David. Jesus. Jerusalem: The Magnes Press, 1998.

Flusser, David, e R. Steven Notely. The Sage from Galilee: Rediscovering Jesus’ Genius. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

France, R. T. The Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

Gnilka, Joachim. Jesus of Nazareth: Message and History. Peabody: Hendrickson Publishers, 1997.

Green, Joel B. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.

Green, Joel B., e Scot McKnight, eds. Dictionary of Jesus and the Gospels.Downers Grove: InterVarsity Press, 1992.

Grudem, Wayne. Systematic Theology, An Introduction to Biblical Doctrine. Grand Rapids: InterVarsity Press, 2000.

Guelich, Robert A. World Biblical Commentary: Mark 1–8:26. Nashville: Thomas Nelson, 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. Philadelphia: Trinity Press International, 1990.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Philadelphia: Fortress Press, 1996.

Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis: Fortress Press, 2002.

Jeremias, Joachim. New Testament Theology. New York: Charles Scribner’s Sons, 1971.

Keener, Craig S. The Gospel of John: A Commentary, Volume 1. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of John: A Commentary, Volume 2. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Lewis, Gordon R., e Bruce A. Demarest. Integrative Theology. Grand Rapids: Zondervan, 1996.

Lloyd-Jones, D. Martyn. Studies in the Sermon on the Mount. Grand Rapids: William B. Eerdmans Publishing Company, 1976.

Manson, T. W. The Sayings of Jesus. Grand Rapids: William B. Eerdmans Publishing Company, 1957.

Manson, T. W. The Teaching of Jesus. Cambridge: University Press, 1967.

McKnight, Scot. Sermon on the Mount. Grand Rapids: Zondervan, 2013.

Michaels, J. Ramsey. The Gospel of John. Grand Rapids: William B. Eerdmans Publishing Company, 2010.

Milne, Bruce. The Message of John. Downers Grove: InterVarsity Press, 1993.

Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.

Ott, Ludwig. Fundamentals of Catholic Dogma. Rockford: Tan Books and Publishers, Inc., 1960.

Pentecost, J. Dwight. The Words & Works of Jesus Christ. Grand Rapids: Zondervan, 1981.

Sanders, E. P. Jesus and Judaism. Philadelphia: Fortress Press, 1985.

Sheen, Fulton J. Life of Christ. New York: Doubleday, 1958.

Spangler, Ann, e Lois Tverberg. Sitting at the Feet of Rabbi Jesus. Grand Rapids: Zondervan, 2009.

Stein, Robert H. Jesus the Messiah. Downers Grove: InterVarsity Press, 1996.

Stein, Robert H. The Method and Message of Jesus’ Teachings, Revised Edition.Louisville: Westminster John Knox Press, 1994.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove: InterVarsity Press, 1978.

Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective. Grand Rapids: Zondervan, 1996.

Witherington III, Ben. The Christology of Jesus. Minneapolis: Fortress Press, 1990.

Witherington III, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

Wood, D. R. W., I. H. Marshall, A. R. Millard, J. I. Packer, e D. J. Wiseman, eds. New Bible Dictionary. Downers Grove: InterVarsity Press, 1996.

Wright, N. T. After You Believe. New York: Harper Collins Publishers, 2010.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Wright, N. T. Matthew for Everyone, Part 1. Louisville: Westminster John Knox Press, 2004.

Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.

Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

Young, Brad H. Jesus the Jewish Theologian. Grand Rapids: Baker Academic, 1995.



[1] Mateus 5:6.

[2] McKnight, Sermon on the Mount, 44.

[3] João 4:34.

[4] Mateus 4:4.

[5] Mateus 5:7.

[6] Lucas 10:30–37. Veja também: As Histórias que Jesus Contou: O Bom Samaritano.

[7] Salmo 111:4 (João Ferreira de Almeida, Revista e Atualizada).

[8] Salmo 103:8 (João Ferreira de Almeida Corrigida e Revisada, Fiel).

[9] Stott, The Message of the Sermon on the Mount, 47.

[10] McKnight, Sermon on the Mount, 44.

[11] Mateus 5:8.

[12] Mateus 15:18–20.

[13] Atos 15:8–9.

[14] Tiago 4:8.

[15] Salmo 24:3–4.

[16] The ESV Study Bible (Wheaton, IL: Crossway Bibles, 2008), 967.

[17] Mateus 5:9.

[18] Colossenses 1:19–20.

[19] Romanos 12:18.

[20] McKnight, Sermon on the Mount, 47.

[21] Mateus 13:24–30, 38.

[22] Mateus 5:44–45.

[23] Mateus 5:10–12.

[24] Mateus 10:16–18; 21–22, 24–25.

[25] Em algumas versões, “por serem Meus seguidores”.

[26] France, The Gospel of Matthew, 172.

[27] Mateus 11:29.

[28] Mateus 23:37. Veja também Mateus 11:20–24.

[29] Mateus 9:27, 29. Veja também Mateus 9:13; 20:30–34; 17:14–18; Lucas 17:12–14; 18:38–43.

[30] Mateus 5:43–44. Veja também Mateus 26:50.

[31] Mateus 26:67–68.

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Jesus—His Life and Message: The Sermon on the Mount Salt and Light

By P. Amsterdam

Jesus opened the Sermon on the Mount with the Beatitudes, which provide an overview of how those who follow Him should live their faith. Throughout the rest of the Sermon, He expressed further and more detailed principles which build on the Beatitudes.

One of those principles, following right after the Beatitudes, is:

You are the salt of the earth, but if salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet. You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house. In the same way, let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.1

Having expressed what His disciples are meant to be—those who are poor in spirit, mourn, are meek, hunger and thirst for righteousness, are pure in heart, are peacemakers, and suffer persecution for righteousness’ sake—Jesus went on to give two metaphors regarding the effectiveness of such disciples and the potential ineffectiveness of those who do not live His teachings.

He began with telling His disciples that metaphorically they are “the salt of the earth.” In the ancient world, salt was much more important than it is today. The Mosaic Law required that sacrifices made in the Temple contained salt, and Roman soldiers received a portion of their wages in salt. Salt was vital for both the flavoring and preservation of food,2 and both of these uses are significant for the meaning of the metaphor. A small amount of salt added to food permeates the whole dish, making it taste so much better. The attributes spoken of in the Beatitudes and throughout the Sermon on the Mount radiate from a true follower of Jesus and influence others for the better. Thus they are like “salt,” flavoring everyone around them.

In the ancient world, salt was used to preserve food, mainly fish and meat, keeping them from becoming putrid and decaying. The influence of believers in the world can and should influence individuals and society in a manner that works to preserve good and godly values, and counter that which is ungodly according to Scripture. One author puts it this way:

What is good in society his followers keep wholesome. What is corrupt they oppose; they penetrate society for good.3

Christians are meant to be a positive spiritual and moral force in the world through their example of living Jesus’ teachings, doing what they can to emulate Him, and sharing the good news of salvation with others.

After making the statement that the disciples are the salt of the earth, Jesus went on to speak of disciples who do not live His teachings, who don’t take on the attributes that He had just spoken of in the Beatitudes.

If salt has lost its taste, how shall its saltiness be restored? It is no longer good for anything except to be thrown out and trampled under people’s feet.

Bible commentators generally explain that pure salt (sodium chloride) will not lose its saltiness, However, salt in Jesus’ day generally wasn’t pure, since there were no refineries, and thus could be understood as losing its saltiness or taste in one of two ways. The first is that salt in Palestine generally came from the Dead Sea and was more powderlike than salt today, and it also contained a mixture of other minerals. Since salt was the most soluble part of the mixture, it could be washed out, since sodium chloride is water-soluble. So if it was exposed to condensation or rain water, it could be dissolved and removed; and when that happened, though it still looked like salt, the white powder that was left neither tasted like nor had the preserving properties of salt. It was good for nothing.

The second way the tasteless salt is explained is that salt by nature cannot be anything other than salt. So the only way it can lose its saltiness is if it becomes adulterated in some way. In such a case, it loses its effectiveness and is no longer useful for either adding flavor or preventing corruption in food, and is therefore cast out as useless.

With either explanation, the point is made that salt which doesn’t function as salt is useless and loses its value. Like tasteless salt, disciples who lack genuine commitment to function as disciples become ineffective.

Jesus then used another metaphor, pointing out that the disciple’s life is meant to light up the world around them; and that those disciples whose lives do not reveal the Father’s works are like lights which aren’t seen.4

You are the light of the world. A city set on a hill cannot be hidden. Nor do people light a lamp and put it under a basket, but on a stand, and it gives light to all in the house.

Jesus said:

I am the light of the world. Whoever follows me will not walk in darkness, but will have the light of life.5

The world needs the light of Jesus, which is made visible to the world through His disciples. Disciples are to be visible, like a city on a hill—which can be clearly seen from far away in the day, and is seen at night due to its lights.

Jesus also spoke of a lamp that gives light within a house. A typical peasant house in Israel contained only one room, so one lamp would have lit up the entire house. A domestic lamp in Jesus’ day was a shallow bowl of oil with a wick. It was normally stationary, placed on a lampstand. Jesus points out that people put the lamp on the stand to light the whole house; they don’t put it under a basket where the light can’t be seen. A basket, translated in some Bible versions as a bowl, was a vessel which was used to measure grain and held about nine liters. It was made from either earthenware or reeds. Putting such a vessel over the lamp would completely hide the light, and after enough time would eventually put the light out altogether.

For the lamp to fulfill its purpose of giving light, it needs to be visible; so covering the light would be absurd, since it would work against the purpose of the lamp. Likewise, part of the purpose of a disciple is to shed light, and in order to do so, the believer needs to let his or her beliefs be seen. To be effective Christians, we are to live in a manner which allows others to see that we are Christian, to see how a life in alignment with Jesus’ teachings is lived. In the same way that a city set on a hill is clearly seen, and a lamp gives light to the whole house, we are to be light from God to those we interact with.

Let your light shine before others, so that they may see your good works and give glory to your Father who is in heaven.

Later in the Sermon on the Mount, Jesus instructs His disciples that they shouldn’t let others see when they do good works, which seems at first glance to be in conflict with what He says here. Let’s look more closely at what He says in the next chapter of Matthew:

Beware of practicing your righteousness before other people in order to be seen by them, for then you will have no reward from your Father who is in heaven. Thus, when you give to the needy, sound no trumpet before you, as the hypocrites do in the synagogues and in the streets, that they may be praised by others. Truly, I say to you, they have received their reward. But when you give to the needy, do not let your left hand know what your right hand is doing, so that your giving may be in secret. And your Father who sees in secret will reward you.6

These verses will be covered more in depth later in this series, but the difference between the instructions to “let others see your good works” and “do your good works in secret” has to do with one’s motives and reasons for what one does. This is seen in the difference between practicing your righteousness before other people in order to be seen by them… that they may be praised by others, and letting your light shine before others, so that they may see your good works and give glory to your Father. Letting your light shine so that people will see your good works and give God the glory is much different than doing it for the purpose of your own glory.

In living our faith, we are to do all we can to reflect God—being loving, merciful, and compassionate in our actions; helping others, giving to those in need, etc. Our goal, however, should be to do these things for God’s glory, not our own. Of course, it’s only natural for people who see or hear about our being involved with others in need to think well of us. But that shouldn’t be the reason we do it. Our purpose for helping others, for putting Jesus’ teaching into action, needs to be our commitment to love God and to love our neighbor as ourselves. It is part of who we are as Christians, as our purpose is to live in a way that glorifies God. Since we have become part of God’s family due to our belief in Jesus, we reflect His attributes because He is our Father. We are part of the kingdom of God and therefore exhibit the traits described in the Beatitudes and throughout the Sermon on the Mount.

Being a follower of Jesus and His teachings is meant to set us apart. As Jesus said, You are not of the world, but I chose you out of the world.7 The apostle Peter expressed it this way:

You are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. Once you were not a people, but now you are God's people.8

Being a Christian, having the Holy Spirit within us, doing our best to put the things Jesus taught into practice, makes us different.

One time you were darkness, but now you are light in the Lord. Walk as children of light (for the fruit of light is found in all that is good and right and true).9

Disciples of Jesus are the light of the world, and like a city set on a hill which can’t be hidden, like a lamp that gives light to all within the house, we are called to let the light that is within us shine in a manner that others can see, so that they will glorify God. This isn’t theoretical. As Christians, we are meant to reflect the light of God into our world in order to light the pathway to Him. It is part of the job description of a believer. We are to be living advertisements for Him, drawing people’s attention to the light that shines from within us—the Spirit of God.

The calling of Christians is to be the salt of the earth and the light of the world. To be effective and true to our calling, we must remain salty and keep our light from being covered; otherwise we become ineffective—salt that has lost its flavor, light which benefits no one. Our commitment as followers of Jesus is to live His teachings so that the light within us shines before others; so that they see our good works, our loving actions, how we conduct ourselves in God’s love, and take notice and see God’s reflection within us. The hope is that they will want to know what has made us the way we are, thus opening the door to tell them of God’s love for them, resulting in them entering a relationship with Him and further glorifying Him.

May each of us truly be the salt of the earth and the light of the world.

Note

Unless otherwise indicated, all scriptures are from the Holy Bible, English Standard Version, copyright © 2001 by Crossway Bibles, a division of Good News Publishers. Used by permission. All rights reserved.

General Bibliography

Bailey, Kenneth E. Jesus Through Middle Eastern Eyes. Downers Grove: InterVarsity Press, 2008.

Biven, David. New Light on the Difficult Words of Jesus. Holland: En-Gedi Resource Center, 2007.

Bock, Darrell L. Jesus According to Scripture. Grand Rapids: Baker Academic, 2002.

Bock, Darrell L. Luke Volume 1: 1:1–9:50. Grand Rapids: Baker Academic, 1994.

Bock, Darrell L. Luke Volume 2: 9:51–24:53. Grand Rapids: Baker Academic, 1996.

Brown, Raymond E. The Birth of the Messiah. New York: Doubleday, 1993.

Brown, Raymond E. The Death of the Messiah. 2 vols. New York: Doubleday, 1994.

Carson, D. A. Jesus’ Sermon on the Mount and His Confrontation with the Word.Grand Rapids: Baker Books, 1987.

Charlesworth, James H., ed. Jesus’ Jewishness, Exploring the Place of Jesus Within Early Judaism. New York: The Crossroad Publishing Company, 1997.

Chilton, Bruce, and Craig A. Evans, eds. Authenticating the Activities of Jesus.Boston: Koninklijke Brill, 1999.

Edersheim, Alfred. The Life and Times of Jesus the Messiah. Updated Edition. Hendrickson Publishers, 1993.

Elwell, Walter A., ed. Baker Encyclopedia of the Bible. Grand Rapids: Baker Book House, 1988.

Elwell, Walter A., and Robert W. Yarbrough. Encountering the New Testament.Grand Rapids: Baker Academic, 2005.

Evans, Craig A. World Biblical Commentary: Mark 8:27–16:20. Nashville: Thomas Nelson, 2000.

Evans, Craig A., and N. T. Wright. Jesus, the Final Days: What Really Happened.Louisville: Westminster John Knox Press, 2009.

Flusser, David. Jesus. Jerusalem: The Magnes Press, 1998.

Flusser, David, and R. Steven Notely. The Sage from Galilee: Rediscovering Jesus’ Genius. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

France, R. T. The Gospel of Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 2007.

Gnilka, Joachim. Jesus of Nazareth: Message and History. Peabody: Hendrickson Publishers, 1997.

Green, Joel B. The Gospel of Luke. Grand Rapids: William B. Eerdmans Publishing Company, 1997.

Green, Joel B., and Scot McKnight, eds. Dictionary of Jesus and the Gospels.Downers Grove: InterVarsity Press, 1992.

Grudem, Wayne. Systematic Theology, An Introduction to Biblical Doctrine. Grand Rapids: InterVarsity Press, 2000.

Guelich, Robert A. World Biblical Commentary: Mark 1–8:26. Nashville: Thomas Nelson, 1989.

Jeremias, Joachim. The Eucharistic Words of Jesus. Philadelphia: Trinity Press International, 1990.

Jeremias, Joachim. Jerusalem in the Time of Jesus. Philadelphia: Fortress Press, 1996.

Jeremias, Joachim. Jesus and the Message of the New Testament. Minneapolis: Fortress Press, 2002.

Jeremias, Joachim. New Testament Theology. New York: Charles Scribner’s Sons, 1971.

Keener, Craig S. The Gospel of John: A Commentary, Volume 1. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of John: A Commentary, Volume 2. Grand Rapids: Baker Academic, 2003.

Keener, Craig S. The Gospel of Matthew: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2009.

Lewis, Gordon R., and Bruce A. Demarest. Integrative Theology. Grand Rapids: Zondervan, 1996.

Lloyd-Jones, D. Martyn. Studies in the Sermon on the Mount. Grand Rapids: William B. Eerdmans Publishing Company, 1976.

Manson, T. W. The Sayings of Jesus. Grand Rapids: William B. Eerdmans Publishing Company, 1957.

Manson, T. W. The Teaching of Jesus. Cambridge: University Press, 1967.

McKnight, Scot. Sermon on the Mount. Grand Rapids: Zondervan, 2013.

Michaels, J. Ramsey. The Gospel of John. Grand Rapids: William B. Eerdmans Publishing Company, 2010.

Milne, Bruce. The Message of John. Downers Grove: InterVarsity Press, 1993.

Morris, Leon. The Gospel According to Matthew. Grand Rapids: William B. Eerdmans Publishing Company, 1992.

Ott, Ludwig. Fundamentals of Catholic Dogma. Rockford: Tan Books and Publishers, Inc., 1960.

Pentecost, J. Dwight. The Words & Works of Jesus Christ. Grand Rapids: Zondervan, 1981.

Sanders, E. P. Jesus and Judaism. Philadelphia: Fortress Press, 1985.

Sheen, Fulton J. Life of Christ. New York: Doubleday, 1958.

Spangler, Ann, and Lois Tverberg. Sitting at the Feet of Rabbi Jesus. Grand Rapids: Zondervan, 2009.

Stein, Robert H. Jesus the Messiah. Downers Grove: InterVarsity Press, 1996.

Stein, Robert H. The Method and Message of Jesus’ Teachings, Revised Edition.Louisville: Westminster John Knox Press, 1994.

Stott, John R. W. The Message of the Sermon on the Mount. Downers Grove: InterVarsity Press, 1978.

Williams, J. Rodman. Renewal Theology: Systematic Theology from a Charismatic Perspective. Grand Rapids: Zondervan, 1996.

Witherington III, Ben. The Christology of Jesus. Minneapolis: Fortress Press, 1990.

Witherington III, Ben. The Gospel of Mark: A Socio-Rhetorical Commentary. Grand Rapids: William B. Eerdmans Publishing Company, 2001.

Wood, D. R. W., I. H. Marshall, A. R. Millard, J. I. Packer, and D. J. Wiseman, eds.New Bible Dictionary. Downers Grove: InterVarsity Press, 1996.

Wright, N. T. After You Believe. New York: Harper Collins Publishers, 2010.

Wright, N. T. Jesus and the Victory of God. Minneapolis: Fortress Press, 1996.

Wright, N. T. Matthew for Everyone, Part 1. Louisville: Westminster John Knox Press, 2004.

Wright, N. T. The Resurrection of the Son of God. Minneapolis: Fortress Press, 2003.

Yancey, Philip. The Jesus I Never Knew. Grand Rapids: Zondervan, 1995.

Young, Brad H. Jesus the Jewish Theologian. Grand Rapids: Baker Academic, 1995.


Footnotes:

1 Matthew 5:13–16.
2 France, The Gospel of Matthew, 174.
3 Morris, The Gospel According to Matthew, 104.
4 Keener, The Gospel of Matthew, 173.
5 John 8:12. Also: I have come into the world as light, so that whoever believes in me may not remain in darkness (John 12:46).
6 Matthew 6:1–4.
7 John 15:19.
8 1 Peter 2:9–10.
9 Ephesians 5:8–9.

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President Bashar Assad Is No Great Satan

By Eric Margolis, October 04, 2015

Frankfurt, Germany–Could anyone in the Obama administration have been so slow-witted to imagine that Russia wouldn’t move hard to counter US efforts to overthrow Moscow’s ally, Syria?

The Syrian war began almost five years ago by the US, France, Britain and Saudi Arabia to overthrow Syria’s Iranian and Russian-backed government. The result so far: 250,000 dead, 9.5 million refugees flooding Europe and Syria shattered.

This is nothing new: the first CIA coup attempt to overthrow a Syrian ruler Gen. Husni Zaim was in 1949.

A combination of imperial hubris and ignorance has led Washington to believe it could overthrow any government that was disobedient or uncooperative. Syria was chosen as the latest target of regime change because the Assad regime–a recognized, legitimate government and UN member–was a close ally of America’s Great Satan, Iran. Formerly it had been cooperating with Washington.

After watching Syria be slowly destroyed, Russia’s President, Vladimir Putin, moved his rook onto the Syrian chessboard. For the first time since 1991, Moscow sent a small expeditionary unit of 50 warplanes to Syria both to shore up the Assad regime and to reaffirm that Russia has long-standing strategic interests in Syria.

Few of the administration’s bumbling amateur strategists likely knew that Russia claimed during the 19th century to be the rightful protector of Mideast Christians. Russia watched in dismay the destruction of Iraq’s ancient Christian communities caused by the overthrow of their protector, President Saddam Hussein. Moscow has vowed not to let a similar crime happen again to Syria’s Christians.

Russia is also clearly reasserting a degree of her former Mideast influence. In 1970, Russian pilots tangled with Israeli warplanes over the Suez Canal during the “War of Attrition.” The flying time from Moscow to Damascus is about the same as New York City to Miami. Syria is in Russia’s backyard, not America’s.

A highly effective propaganda war waged against Syria and Russia by the US, French and British media has so demonized Syria’s President Assad that Washington will find it very difficult to negotiate or include him in a peace deal. The US made the same stupid mistake with Afghanistan’s Taliban and now is paying the price.

President Bashar Assad is no Great Satan. He was a British-trained eye specialist forced into the dynastic leadership of Syria by the car crash that killed his elder brother. The Assad regime has plenty of nasty officials but in my long regional experience Syria is no worse than such brutal US allies as Egypt, Saudi Arabia, Morocco or Uzbekistan.

President Putin has long been calling for a negotiated settlement to end this destructive conflict that is quickly resembling Lebanon’s ghastly civil war from 1975-1990 whose horrors I saw firsthand.

Who rules Syria is not worth one more death or refugee. Sadly, Syria may be beyond repair. The crazies we created are now running large parts of Iraq and Syria. Russia mutters about going into Iraq.

Vlad Putin keeps his game tightly under control. I’m not so sure about the Obama White House and its confused advisors. Better make a deal with Assad, a natural US ally, and end this crazy war before Sen. John McCain and his Republican crusader pals really do start World War III.

Washington refuses Russia any legitimate sphere of influence in Syria, though Moscow has had a small base in Tartus on the coast for over 40 years. This Russian logistics base is now being expanded and guarded by a ground force estimated at a reinforced company.

This week came reports that modest numbers of Iranian infantry have entered war-torn Syria. Lebanon’s tough Hezbollah fighters are also in action in Syria.

Opposing them are a mixed bag of irregular forces and heavily armed religious fanatics trained and armed by US, French and British intelligence and financed by Washington and the Saudis. This writer believes small numbers of US and French Special Forces and British SAS are also aiding anti-Assad forces.

Israel and Turkey, hoping to profit from a possible break-up of Syria, are also discreetly aiding the anti-Assad forces that include al-Qaida and everyone’s favorite bogeyman, Islamic State.

Howls of protest are coming from Washington and its allies over Russia’s military intervention. Don’t we hate it when others do exactly what we do. The US has over 800 bases around the globe. French troops operate in parts of Africa. Both nations stage military interventions when they see fit.

Washington accuses Moscow of imperialism as 10,000 US troops, fleets of warplanes and 35,000 US mercenaries fight nationalist forces in Afghanistan. Iraq remains a semi-US colony. Russia withdrew all of its 350,000 troops stationed in Germany in 1991; US bases still cover Germany and, most lately, Romania.

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Benjamin H. Freedman 1961 speech Explaining WW1

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