January 1	Matthew 1. 1-17
The Book of the Generation of Jesus Christ
Matthew starts by introducing us to the second Man, 1 Cor. 15. 47. In Genesis chapter 5, we read of the book of the generations of Adam and it starts the history of mankind spreading out in different ways but always ending in death. As we come to the New Testament, we find a different kind of man, the Lord from Heaven, who brings men together. Romans chapter5 verses 12-21 contrasts the two lines: Adam could only bring condemnation and death under the law; Christ brings justification and life in grace.
As son of David, we are introduced to the One who has a right to the throne. David started a line that will end in Christ when He reigns as King of kings and Lord of lords, Rev. 19. 16. Israel looks back to the time of prosperity under David for forty years, but it cannot compare with the reign of one thousand years when the effects of sin and the curse will be removed from creation, Rom. 8. 21. Up to this time, the nation has not even lived in the land for a thousand successive years.
The son of Abraham is the seed through whom every nation in the world will be blessed. The nation will enjoy the privilege of this, but it is Christ Himself who makes it possible, as the promises of God come to a complete fulfilment in Him.
Five women are mentioned in the genealogy. Four of these had reasons which might be thought to exclude them from such a place. Tamar highlighted the failure of Judah to fulfil his promise to her. Her actions were wrong under law, but the law had not been given so it was not a direct act of rebellion to the commandment of God; it is clear evidence of the grace of God that uses a child from such a union to progress the line of the promised seed. Rahab was a harlot who belonged to a city and a nation that was set apart for complete destruction, yet her faith provided a basis on which she was delivered from the judgement of God and came into the line of promise. Ruth was a Moabitess who had no right to the congregation of Israel under the law, Deut. 23. 3; she demonstrated a faith that commended her to the people so that the Lord shows the importance of faith and proves that His grace can never be denied. David and Bathsheba were guilty of a deliberate act of adultery that ought to have seen both stoned under the law of God. It is only the grace of God that prevented this from happening. How we rejoice to see the illustration of grace and faith at work even in this. While men look on the outward and see the sin, He looks on the heart and sees a heart that is right, but a man who slipped into sin. 
Three sets of fourteen generations are listed, each offering a new hope for the people and each ending in a time of trouble, never more so than with the generation that would reject the Christ and condemn the nation to centuries of scattering. Three generations are missing, starting from the son of Athaliah, the daughter of Omri. If the sin of a good king, such as Jehoshaphat in joining affinity with Ahab, 2 Chr. 18. 1, is marked by absence from a genealogy, how much worse to think that sin will leave so many with no record in the book of life, Rev. 20. 11-15. The consequences are far worse and far more lasting than the sin of Jehoshaphat.
Are we among the number who ‘love His appearing’? 2 Tim. 4. 8.

Memory Verse: ‘The book of the generations of Jesus Christ, the son of David, the son of Abraham’, Matt. 1. 1.

January 2 	Matthew 1. 18-25
The Birth of the Lord
In keeping with the subject of the king, Matthew records the birth from the point of view of Joseph who was in the kingly line. We can imagine his consternation when he learns that his espoused wife was expecting a child. In any other situation this would be evidence of immorality but this is the fulfilment of the many prophesies of Scripture going back to the original promise, Gen. 3. 15, where the seed of the woman was foretold. Isaiah, 7. 14, had specifically told of a virgin bearing a son. If the conception is unique, then the child to be born is unique for He will have no trace of sin, 1 John 3. 5; 1 Pet. 1. 19; 2. 22; 2 Cor. 5. 21.
Joseph considers divorcing Mary, quietly to avoid a public shame. The espousal was a legal contract for the Jew and it could only be terminated by a divorce. It is significant that only Matthew mentions that Joseph thinks about putting away Mary at this time. It gives an indication of what is meant by the later statements that he records when the Lord speaks of divorce being permissible only on the grounds of fornication, 5. 32; 19. 9. The meaning of the later teaching is illustrated here: if an espoused person was guilty of immoral conduct, the contract could be ended, but once the marriage had been consummated, this option no longer exists as the two have been joined as one flesh. It also explains the distinction between fornication and adultery in such a context. 
An angel stops Joseph from fulfilling this intention as he explains what has happened. This child is a result of a work of the Holy Spirit; He is no ordinary child but rather He is a Saviour; He is to be named Jesus, ‘Jehovah the Saviour’, because He will save His people from their sins. This statement highlights the problem for many in His day as they follow His life; they are looking for a saviour from the bondage of Rome, they have no thought of the slavery of sin; the same is true today when many will believe anything about Him as long as it does not require them to confess and forsake their sin. It is the fulfilment of the prophecy of Isaiah, 7. 14, which foretold that the virgin would bear a son called Immanuel, God with us. Joseph learns, as Mary did, that the child would be no less than God manifest in flesh, 1 Tim. 3. 16.
We have no way of telling whether Mary had told Joseph. However, we do find that he obeys the angel without further question. Here are two examples for us to follow. Firstly, we must avoid making assumptions, even if the circumstances appear to be clear-cut. Secondly, we must be prepared to listen to the voice of God whatever effect it may have. In this situation, many are likely to assume that Mary is guilty of immoral behaviour and Joseph could be linked to this by his actions. While nothing could be further from the truth, we cannot ignore the fact that few accept the miraculous explanation either then or now; human nature will always try to explain away a miracle rather than to believe and it will always try to discredit others.
The reaction of Joseph to this news is immediate. He obeys the voice of the Lord through the angel without any question. We have the Scriptures which carry the same authority; are we as ready to obey all that they say?
Do we wait for the mind of the Lord rather than be guided by our prejudice?

Memory Verse: ‘And she shall bring forth a son, and thou shalt call his name JESUS: for he shall save his people from their sins’, Matt. 1. 21.
January 3	Matthew 2. 1-13.
The Visit of the Wise Men
The true state of Israel at the time of the birth is exposed by the visit of the wise men to Jerusalem. The city is only a few miles from Bethlehem and Luke's account tells that He had been seen and recognized by shepherds in Bethlehem, Luke 2. 1-20, as well as by Simeon and Anna in the temple at Jerusalem, Luke 2. 25-38, yet still Herod and his counsel knew nothing of the birth. This should challenge us as to whether we profess the name of Christ without a real awareness of His presence in our lives.
The wise men ask where to find the One who is born king as they want to worship Him. This highlights a unique attribute of Christ in that He is king from His birth. Even if the parents die while a prince is young, every other king must wait until he reaches an age of maturity before he can become king. The title, King of the Jews, is used at His birth and His death. While it is not entirely accurate, as it limits His rule to part of the nation, it reminds us that His rule had no beginning and no end. He was already king when He was born and He was still king after His death because He would rise again. He is the First and the Last so He did not have His authority handed to Him from a predecessor and He will never need any to succeed Him.
There is great fear at this news. God has been shut out of the lives of the city and now men, who are heathen in their eyes, come with a revelation that God has intervened. The reaction is sad because they should have rejoiced to know that God has sent a king, but their refusal of God, whatever profession they make, means that they see this as a threat to their current state. They do not even appear to know where they should look for the king. The chief priests and scribes have to tell the promise of Micah chapter 5 verse 2 that the Governor would be born in Bethlehem. If the ignorance of the people is sad, it is worse to think that the religious leaders take no further action after highlighting the place. It may be that they are afraid of Herod. It may be that they are content with their present status. What is certain is that their religion was such that the clear fulfilment of such a prophecy is not seen as important enough for them.
Herod takes care to learn as much as he can about what has happened and sends the wise men with instructions to report the whereabouts of the child. He professes a desire to worship the child but it is sad to note that the second of sixty references to worship in the New Testament relates to empty profession rather than reality.
As they go, they are given direct guidance from a star and they find the child in a house. We are not told specifically where the child was; it may not have been at Bethlehem. They worship the child, not the mother, and present gifts telling of His glory (gold), perfection (frankincense) and suffering (myrrh). 
The wise men are warned directly by God to go back by another route. He may have let them come by means of a star, but He ensures they do not return to Herod. These incidents show us the way in which our God will watch over His people in every detail of their lives. He may allow circumstances that expose the sin of men, but He will never forsake us.
Are we alert to the movements of God among men?

Memory Verse: ‘Saying, Where is he that is born King of the Jews? for we have seen his star in the east, and are come to worship him’, Matt. 2. 2.

January 4	Matthew 2. 13-23.
Egypt and Nazareth
An angel tells Joseph to take the child and His mother into Egypt. Religion speaks of the mother and child; this is the natural order, but Mary has no place apart from the Lord. She knew very well that she was only a handmaid of the Lord, Luke 1. 38. 
Angels minister to Joseph here, the Lord Himself would receive similar ministry, Mark 1. 13, as would Peter, Acts 12. 7, and Paul, Acts 27. 23. The place is interesting because this was the place where the family of Jacob grew into a nation, Gen 46. 3. Hosea chapter 11 verse 1 is quoted to identify this parallel. It is the second of twenty-one references in Matthew to the fulfilment of Scripture and the first incident that draws a parallel with the history of Israel. If Matthew presents the king, then he is careful to show clearly that the king was fulfilling the prophecies of Scripture throughout His life. He also shows that the king was ready to identify with the people in their experience. This should encourage us because we have the assurance of a Saviour who knows every circumstance of life so He can both sympathize and succour, Heb. 2. 18; 4. 15.
Herod sent to Bethlehem to destroy every child under two. He carefully planned his actions based on what he had learned from the wise men, but he failed in his mission. The devastation was great, but it was without any effect in terms of accomplishing his desire. Let us rest in the assurance that no man can ever go beyond the decree of God and His wisdom is such that He can very simply act to ensure that no amount of power will accomplish an act that contradicts His purpose.
Herod dies and another angel tells Joseph. When he makes preparation to return, he learns that Archelaus is now the ruler in Judea so God again uses a dream to tell him that he should go to Nazareth. This is the first mention of Nazareth by Matthew. Luke tells us that this was where Mary and Joseph lived before the birth of Jesus Christ. Whether they had returned in the meantime, we do not know, nor do we know how long they had remained in Egypt. What we do know is that this was a deliberate act of God so that the prophecies are fulfilled. There is not a specific reference to Nazareth in the Old Testament. However this may refer to Isaiah chapter 9 verse 1 which Matthew quotes as the Lord starts His public ministry or passages such as Isaiah chapter 53 where the rejection of the Messiah is foretold. The words of Nathaniel, John 1. 46, indicate that the character of Nazareth is such that any from there would automatically be despised by the religious Jew. In both senses, we can see how the steps of Joseph are directed by God to fulfil His purpose. He is in complete control, every Scripture will find its fulfilment. Even of upbringing the Lord is designed to allow circumstances that permit Him to sympathize with His people; He knew nothing of prosperity and popularity, only poverty and rejection.
Do we recognize that the Lord is only asking us to ‘follow His steps’?

Memory Verse: ‘And was there until the death of Herod: that it might be fulfilled which was spoken of the Lord by the prophet, saying, Out of Egypt have I called my son’, Matt. 2. 16.
January 5	Matthew 3. 1-12
The Testimony of John the Baptist
The next event in Matthew's account is the preaching of John. If only the people would listen, here is the fulfilment of the prophecy of Malachi chapter 4 verse 5 that Elijah would come. The message is clear and simple. The kingdom is at hand and they must repent in order to be found ready when the King comes. The King cannot accept sin in His presence so it must be put away. This is still true for us today if we want to enjoy the privileges that Christ brings to the believer.
The earlier chapters have shown the state of the nation, ignorant of the purpose of God and indifferent to His working. We are living at a time when we profess to wait for His return but we do well to ask ourselves whether we are really ready for that time. We can easily become taken up with a ritual that lacks the power and covers evidence for the lack of spiritual reality in our lives. We are called to manifest Christ in the power of the Holy Spirit, however accurate our doctrine and practice may be; it is the heart which is all-important in the sight of God.
John is a clear example of the teaching of 1 Timothy chapter 6 verse 8; he wears the most basic cloth and eats the most basic food. In this, he ensured that he cannot be accused of making profit out of his preaching.
If his preaching is clear and simple, it is effective. People come from all the nearby regions to hear. The word quickly goes out that here is a preacher the like of whom the people have never known. The fact that they are baptized, confessing their sins, indicates that they are prepared to accept the truth of the message; they did not try to excuse themselves.
John directly challenges the Scribes and Pharisees. He recognizes the character of men who boast in the outward appearance. We find from chapter 21 verse 26 that they were motivated by a desire for acceptance from the people which may have led them to be baptized. They could deceive the people but not God, so John exposes them as vipers, poisonous snakes hiding in the grass to poison the unwary. There is no value in an outward profession unless there is a change that affects the life. 
A further warning is given that the axe has already been sent to cut down the tree. All their empty profession will count for nothing when they stand in the judgement and their true character is seen. If the kingdom is at hand, it is going to be established on a righteous basis and nothing else will be allowed. Today, there are more serious issues. It is not a national identity that is under threat, it is the soul of the individual. It is not a ‘temporary rejection’, but eternal judgement that awaits those who refuse the gospel. There is no later opportunity to repent for those who reject the gospel, whether it be in eternity, Luke 16. 26, or after the Lord has come, 2 Thess. 2. 10, 11. By being baptized, a person stated that he was waiting for the Lord to come, even if the majority were not prepared to repent. Today, we profess that we have finished with the old life and that we are living to God alone.
How do our lives bear witness to the profession of our baptism?

Memory Verse: ‘Bring forth therefore fruits meet for repentance’, Matt. 3. 8.
January 6	Matthew 3. 13-17
The Baptism of the Lord 
The character of our Lord is clearly seen in these verses. He had no sin to confess but He still identified Himself with the people. In verse 7, we read of John's challenge to the Scribes and Pharisees because of their hypocrisy, now he is ready to challenge the Lord because of His purity. He clearly shows that he cannot be charged with hypocrisy in the way that he accused others; he makes no claim to perfection and recognizes others who may be better than himself. This is a challenge to us. How ready are we to stand down to someone who is better than ourselves in similar circumstances?
It appears from John chapter 1 verse 31 that John did not recognize Jesus as Messiah or Son of God at this time, but he does acknowledge that here is a Man who is morally superior to him. He states that he should be baptized by the Lord. This is a logical action on the part of John; he has no wish to promote himself or to go beyond what he knows to be right. He tries to forbid Jesus, probably because he sees the action as being both out of place and unnecessary: the superior should not be baptized by the inferior and there is no reason for baptism if there is no sin to confess.
The Lord indicates that the reason for His action is to ‘fulfil all righteousness’. He is free from sin in every aspect but He is ready to identify with sinners. In chapter two, He is identified with the nation historically by going down to Egypt so that He fulfils the prophesy of Hosea, now He identifies with the nation morally as a picture of what He would accomplish at the cross. There He will take the judgement for sin in all its fullness so that the sinner can be set free. The cry, ’It is finished’ is testimony to the fact that every demand of God has been met, every desire of the heart of God fulfilled. We can be certain that ’all righteousness’ is fulfilled and no sin can ever be raised as far as the believer is concerned; in Romans, where the truth of the Gospel is described in detail, the word is used thirty-six times. What a Saviour we have!
The Father in Heaven testifies to His Son. If John was not aware of the identity of Christ before, he has no doubt after this. John has testified to someone who was better than himself, the Father testifies to someone who is exactly what He desires. The One Who was baptized that day was the Son of God, foretold in Psalm 2, yet He is also a man. The testimony of Heaven links the declaration of Psalm 2 verse 7 with the prophecy of Isaiah chapter 42 verse 1. Here is the Son-Servant who will reign as King.
As the heavens are open, the Spirit descends. This is not suggesting that the Spirit was not present before, rather it is showing that, for the first time since sin entered the world, the Holy Spirit has found a place of rest. Just as the dove returned to the ark empty, then with an olive leaf before it finally found rest, so the Holy Spirit has found nothing in this world before Christ came, but now He finds One on whom He can rest. What a day it will be when He is poured out on mankind in general, Joel 2. 28.
Where do we find our satisfaction in life?

Memory Verse: ‘And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased’, Matt. 3. 17.
January 7	Matthew 4. 1-11
The Temptation of the Lord
The first action of the Holy Spirit after the declaration of heaven is to lead Him into the wilderness. This is what we should expect because it is a pattern that we often see repeated. Whenever there is a triumph in our lives, we face times when we need to be alone with our Lord. The emphasis here is on the fact that He fasted for forty days. He demonstrates the dependence on God that sets aside every other necessity of life.
The devil attacks. A time of triumph has been followed by a time of trial and the enemy knows that this is the time when men are most vulnerable. This is why we need to pray constantly, ‘Lead us not into temptation’. Even if we have been spending our time in devotion to God, the flesh will still make demands on us. 
The action is to demonstrate to the devil that here is a Man who is completely untouched by whatever attack he may try. Comparison with Luke chapter 4 suggests that we are only reading about the final onslaught but it does not matter how many attacks were made or what exact form they took, these three incidents highlight the full armoury of the devil.
The first temptation is an appeal to the flesh. After forty days without food, the body will be weak. The suggestion is perfectly reasonable. However, it is not from God and the Lord uses Deuteronomy chapter 8 verse 3 to answer. As Moses spoke those words originally, the Lord had given food to Israel for forty years; here He has sustained the Lord for forty days without food, but the answer is the same. His word is the food of the child of God; we must not doubt His provision for us.
The second attack is an appeal to pride as the devil suggests He throw Himself down from the temple, showing the people His power and the protection of God over Him. This is appropriate as a challenge to the King. He can demonstrate His power for all to see; the allusion to Psalm 91 makes it appear plausible, but the Lord answers, ’Thou shalt no tempt the Lord thy God’, Deut. 6. 16. While the offer is something to which He could claim a right and the means appears superficially to be a valid action, the reality is that such an action would be tempting the Lord by doing something for our own ends that demands His intervention. This is never sanctioned by Scripture which teaches that the glory of God and good of others must always be paramount. This illustrates the truth of Romans chapter 15 verse 3, even Christ pleased not Himself, although in a different context to the actual quotation.
The third attack is an appeal to sight. The devil shows everything that this world can offer. This time, the attack is blatant; there is no question of proving that He is the Son of God. The Lord answers him from Deuteronomy chapter 6 verse 13 and immediately proves His power by dismissing the devil. 
In each case, the Lord met the challenge using the Scripture. He has demonstrated that the devil cannot defy His word. While we do not have the same moral right as our Lord, we can resist in His strength using His word enabled by His Spirit.
Do we test every challenge against the word of God?

Memory Verse: ‘Then saith Jesus unto him, Get thee hence, Satan: for it is written, Thou shalt worship the Lord thy God, and him only shalt thou serve’, Matt. 4. 10.
January 8	Matthew 4. 12-25.
The Call of the Disciples 
When John is imprisoned, the Lord moves to Capernaum and begins His public ministry. The fact that He waits until John has completed his work teaches us that we all have a pathway to tread and it is not our place to do what has been given to someone else. We must do what our Lord has set out for us to do. Peter is given the same lesson at the end of the Lord's earthly pathway, John 21. 22, when the Lord tells him to follow without questioning what happens to another. John the Baptist was ready to stand down for the Lord, who was clearly superior, but the time had not come. Let us be careful to move in the same humility in all our dealings, but ready to fulfil what is asked of us.
The Lord follows a path that is marked out in the early verses of Isaiah chapter 9. He starts in Galilee of the Gentiles because this is what Isaiah had prophesied regarding the King for whom the nation waited. The New Testament shows the derision in which the Jews at Jerusalem held the Galileans, but they did not test their ideas against the word of God. We need to be careful to test all our ideas, as the Bereans did, Acts 17. 11.
The Lord comes with the same message as John had preached; both preached the need for repentance in the light of the Kingdom of God even if the context is slightly different. John preached as the forerunner to prepare the people for the Lord. The Lord now preaches as the King in all His power. The people are called to bow and own Him. We preach a heavenly inheritance in light of His resurrection, but the basis of the message is the same. He must be owned as Lord and King.
Four who do own Him are brought to our attention. Peter and Andrew are casting their nets as the Lord goes by the sea and calls them. James and John are mending their nets. There is no hesitation on the part of any of these. They leave their nets with no thought of the fish which have been caught. He is far more important than any fish. His voice must be obeyed at once. James and John not only leave their nets, they leave their father as well. Not even family can interfere in the path of obedience to the Lord. We need to live in the same way, listening for His call and responding at once. The work of these men was a preparation for their service for the Lord. Peter, in public ministry, and Andrew, on an individual basis, are both seen to bring men to the Lord. James sets an example of obedience to death, while John is found, after the other apostles have been called home, building up the saints in their most holy faith.
There is a contrast with the multitude in the later verses. They follow because of the miracles, John 2. 23-25; they are astonished at His power and the authority of His teaching, but they are not prepared to acknowledge their need of a Saviour or to bow to Him as Lord. The result of this is that there are multitudes who will follow until a test comes when the reality of faith is seen in a readiness to continue while the empty profession is exposed by departure. 
How careful are we to listen for the voice of the Lord day by day? 
Is our service out of obedience and devotion?

Memory Verse: ‘And he saith unto them, Follow me, and I will make you fishers of men’,	Matt. 4. 19.
January 9	Matthew 5. 1-12.
The Beatitudes
Many follow the Lord because they see miracles, but He is quick to teach the basis on which His rule is to be established. This is outlined for us by Matthew at the beginning of the narrative, thus showing the King establishing His authority. The context relates to people who are waiting for an earthly manifestation, so there are specific aspects which only apply directly to a future day, but the general principles apply at all times. It is interesting to note how our Lord teaches here. He sets out the benefits of accepting His authority first before He lays down His demands. He will always try to encourage first but never at the expense of the demands of obedience. 
'Poor in spirit' tells of those who take a lowly place without striving for their own desires, Phil. 2. 4, 20-22. They have the promise of the Kingdom and they have the pattern of the Lord who looked on the things of others rather than seeking His own desires, John 11. 16. 
'Mourners' has in view those who weep at the ravages of sin, as our Lord did, Luke 19. 41; John 11. 35. They can be sure that they will share His portion both now and in eternity. 
The meek will await the time when the Lord gives honour, Jas. 4. 10, He is their example and they await His glory, Phil. 2. 5-11, in the assurance that before honour is humility, Prov. 15. 33. What an inheritance is laid up for such, 1 Pet. 1. 4! 
Hungering and thirsting for righteousness speaks of those who have no greater longing than to see the day when righteousness will be manifest. For such, there is no greater prospect than the day when the King reigns in righteousness, Isa. 32. 1. The result of this is that there will be a genuine peace on a firm foundation rather than the compromises that mark the peace treaties of men, Isa. 32. 17.
The pure in heart speaks of those who do not live in a way that tries to appear different to what they are. Their heart is right and their life follows from a pure heart. While others see their position improve, these will not compromise in their standard for their own ends, but they are only satisfied when the Lord is glorified, Rev. 22. 4. 
The peacemakers are those who are continuing the work of our Lord who made peace, Col. 1. 20, preached peace, Eph. 2. 17, and is our peace, Eph. 2. 14. As Paul writes to the Romans, he teaches that we should be at peace with all as far as is possible, while in Colossians chapter 3 verse 15 he states that the peace of God should rule in our hearts.
All of these features are seen in the fruit of the Spirit, Gal. 5. 22, 23, and should be the character that we develop as the Spirit of God reveals Christ in His word. It is fruit that should be seen in the lives of all who profess to be Christ's.
Persecution is to be expected for any who will live a godly life, 2 Tim. 3. 12, but we know that the reward is in heaven; we see One there who has endured and is exalted, Heb. 12. 2, 3.
Are we prepared to endure as seeing the Invisible, Heb. 11. 27?

Memory Verse: ‘Blessed are the poor in spirit: for theirs is the kingdom of heaven’, Matt. 5. 3.

January 10	Matthew 5. 13-20.
The Character of Disciples 
The disciples were to be as salt. Salt would be used to purify and to preserve. This is a solemn duty for us to perform in a world that rejects the Lord. We need to bear in mind that we can influence events by our presence in the place where the Lord has set us. Our lives must be such as are worthy of this calling. It is character rather than teaching which will perform this work. Unless our lives are examples of what we teach, then our words will carry no power. 
We are also to be as lights in the world. Here is the thought of the testimony that we are to bear, exposing the evil which is all around us. This has more of the individual response in view. Whereas the salt had in view the question of our influence in circumstances, light suggests individuals who respond to our testimony. Our Lord is the Light, John 1. 9; 8. 12; He came and showed up men for what they were, as lovers of darkness, rejecters of light, John 3. 19. We must not be surprised if this is what we find as well. For most people who we meet, the only testimony they have to the character of God or the hatefulness of sin is what we show in our lives. The order is important. Lives can testify without words, but words are worthless unless our life backs up the words we speak.
A light is intended to be used so that it shows up its surroundings, like a city on a hill. The light should not be hidden under a bushel. This suggests that the affairs of everyday life may become a hindrance to the light shining out. Everyone has to buy and sell, but it should not become a controlling action that overrides everything else in life. The idea of the candlestick is that the light is set in a way that makes the most effective use of the source of light. This was especially true in olden days when the light was limited in its effect; there was every reason to ensure that the least number of candles or lamps was used to provide the greatest effect.
The Lord points out that He has not come to destroy the law but to fulfil it. Here is the answer to the charge that the gospel allows us to do as we please. The law was the revelation of God to a fallen race, which could not maintain the standards. As such, the law was not complete in its revelation. Our Lord will firstly meet the demands of the righteousness of God in full so that the law is satisfied. 
Beyond the fulfilment of the law, He sets a new standard, which is consistent with God in perfection. We are given the power from God to fulfil this through the Holy Spirit. We are called to a righteousness that not only exceeds that of the Pharisees in their observances of a ritual that was concerned purely with external, but also one that enters into the spirit of the law as a whole. Any who teach that the Lord has removed the need to live according to the character of the law are deceiving the people, and proving that they are not themselves true to the profession that they make. The law was intended to show the character of God, and so, while some observances have been replaced by the fulfilment that is found in our Lord Himself, the character of righteousness can never be altered.
Are we reflecting the light of heaven to the souls of men by righteous living?

Memory Verse: ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven’, Matt. 5. 16.
January 11	Matthew 5. 21-32.
The Righteousness God Expects
The preceding verses have emphasized the permanence of the law as the standard of righteousness that God expects, but now the Lord explains other ways in which righteousness should be seen. Three of the laws from the Old Testament are expanded in this section to show that they are not a full revelation of the character of God. 
The act of killing a man is a clear violation of right as far as almost everyone is concerned. But anger is frequently at the root of murder, so true righteousness will not stop before it reaches the fullness of sin. It will act at the first deviation. A warning is given that unfounded anger will bring a certain judgement. John highlights in 1 John chapter 3 verse 12 that Cain murdered his brother, Abel, because of his anger at the fact that Abel had been accepted while he was rejected. Here was an anger that was, in reality, directed against the Lord Himself, but Cain could not take out his anger on the Lord, so he slew his brother instead; this illustration is given against the exhortation to fulfil the basic command to love one another, which negates the danger of anger. Paul repeats this warning as he writes, 'Be ye angry, and sin not: let not the sun go down on your wrath', Eph. 4. 26. 
The extent of avoiding such dangers is spelled out as the Lord goes on to point out that any differences with our brethren are corrected before we bring an offering to God. This takes us to the root of anger. We ought to be at peace positively, rather than simply avoiding giving place to anger. The Lord makes it clear that we are responsible to make peace whether we believe that we are the guilty party or the wronged party. In reality, we generally find that there is wrong on both sides.
A similar principle is applied to the question of adultery. As with murder, this is a sin which many will consider to be beyond them. While it is true that none of us can ever state categorically we would never commit any specific sin, such an assertion may be made in all sincerity. The root of adultery is lust in the heart. While we may not commit adultery, the Lord points out that the thought of adultery arising from lust within the heart is as bad as the act itself. This is much harder to control. It is only the power of the Lord which can break the power of sin in our lives in such a way that our thoughts are controlled as well as outward actions, 2 Cor. 10. 5. While we may not feel the temptation that others do, we are all prone to sin in different ways, and it is only as our hearts are set upon the Lord that we are preserved from sin.
The final question is divorce, which generally arises from adultery. Allowance was made under the law for divorce in specific circumstances, but the Lord now points out that, with the exception of fornication, to divorce and later to remarry is to commit adultery. Chapter 1 has given an example of what fornication would involve, so this offers a reasonable explanation as to why Mark and Luke, who did not include these details, do not mention the exception. That would not be relevant for the Gentiles, who appear to be the main readers of the other Gospels, so there is no reason to include details which might confuse the issue for them. 
How do we measure up in the light of these three commandments?

Memory Verse: ‘Leave there thy gift before the altar, and go thy way; first be reconciled to thy brother, and then come and offer thy gift’, Matt. 5. 24.

January 12	Matthew 5. 33-48.
The Perfection of Love
If the righteousness that God desires is greater than the outward demands of the law, then these verses indicate that we should limit our assertions to a simple statement of fact without qualification. There are two reasons for this. If we are living a righteous life for men to see, then our word will be enough to confirm what we say without an oath. This brings a direct challenge for us: do people who know us recognize that our character is such that there is no need to ask for any further confirmation?
A consequence of this is that we should not take the name of the Holy God to confirm our words, nor should we use anything that is associated with Him. If our word is not adequate, then there is nothing to be gained by claiming any power that is beyond us, whether it be person, place or even our own head because we have no power to change the colour of a single hair. Any use of these is evil communication because it is making a claim that is beyond our power to control, so it is effectively a lie.
The Lord teaches that love should mark us instead of rigid application of the law. Three specific examples are given of how we ought to show love by going beyond even unjust demands that are made on us rather than demanding repayment. If we are attacked, we should be prepared to allow the attacker to continue; if we are sued, we should be ready to give more than is asked; if unjust demands are made, we should be ready to go beyond the demand. These are standards which demand a love that can never be generated by the natural man, but it is only a shadow of the love which the Lord Himself demonstrated so fully in His life and especially in His death. The principle is then summarized with the statement that we should be ready to give to any who ask and never to turn from those who want to borrow. The law made provision for a man to be sold into service to meet a debt. The Lord teaches that we should be ready to overlook any debts that are owed to us. This is seen again in the next chapter where it is a basis of our prayers, 6. 12. If we look at these as demands to meet, we see a mountain to climb, but if we look at our Lord, we see the example of someone who goes beyond anything that we are considering here. 
The teaching is summarized in the closing verses of the chapter. In place of a love that only reaches our immediate neighbours, who are ready to respond in kind, our love must even reach our enemies. If someone curses, we should return a blessing. This can be either verbal or in action. If someone hates us, we must do good to them. If someone sets out to maltreat us and bring evil on us, we should pray for them. There is no one less deserving of our love than we were of the love of God, so we have no excuse. Anything less is only the same as any other person in the world. We ought to be seen to be different in every way. It is the character of our Father who pours out His blessings on all. Man only knows an imperfect love that can be practised by even the most evil of men. We must show the perfection of love that we know through the Father and the Lord Jesus Christ.
What kind of love do we show in our lives?

Memory Verse: ‘But I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you’, Matt. 5. 44.
January 13 	     Matthew 6. 1-18.
Giving, Praying, and Fasting 
These verses deal with three forms of devotion, but one principle is repeated in each case: our devotion to God our Father should be for Him alone, not for those around us. If we fail to fulfil this, then we shall lose our reward.
The first consideration is the matter of giving to the Lord. We must not make a show of our giving for all to see. In Mark chapter 12 verses 41-44, the Lord watches how the people give; He sees the rich who ensure that everyone sees how much they give so they receive praise from men, but He sees the poor widow giving her all. His valuation is far different to that of men. The principle here is that we must do all in the sight of our Father only in the assurance that He will give a full reward. While He may choose to recompense us in this life as a result, we need to act in the realization that only eternity will reveal true values. We may not receive abundance of this world's goods, but we shall find that, where we have given out of a full heart, we shall have treasure laid up in heaven. 
The second consideration is prayer. The Pharisees wanted everyone to see them pray. In contrast, the Lord tells us to shut ourselves away where no one can see except our Father because our prayers must be for Him alone. Frequently in our Lord's life He spends a night in prayer when the people left for their own homes, John 8. 1. He sets the example of prayer in secret and we know that He was heard, Heb. 5. 7. The fullness of reward is still future. If prayer is to be secret, then it is also to be short and simple. We do not need to enlarge our prayers as though they would be heard for length. Simple, direct requests will have a better response than lengthy dissertations; repetitions that have no substance are also to be avoided. We may repeat, but only when we are exercised regarding the matter afresh. 
The Lord gives a pattern for our prayer teaching that that the glory of God is paramount and His will is central to our request; prayer is not trying to change the mind of God, but bringing our circumstances into line with His will. Our needs and the confession of sins follow and the prayer ends with the acknowledgement that all is under His control. There is also a reminder that we must show the same forgiveness to others as we desire for ourselves.
 The third consideration in devotion is fasting. This involves setting aside legitimate things so that we can devote time to the Lord. The Jews practised this in a legal manner at set times; there is no specific teaching for the present on this although there are examples and we may all find times when we need to be alone with the Lord at the expense of anything that may distract us. This must be in such a way that no one can see what we are doing. It is an act of devotion to God with a specific purpose in view. It is not intended to attract praise from men.
In summary, every act of devotion is intended to be an exercise of heart in the presence of God alone.
Are our devotions performed for our Father “which seeth in secret”?

Memory Verse: ‘That thine alms may be in secret: and thy Father which seeth in secret himself shall reward thee openly’, Matt. 6. 4.
January 14	Matthew 6. 19-34.
Treasure in Heaven 
These verses deal with questions that are very relevant to the present day. We need to be clear in our thoughts about what is really important and how we can miss out on the most important things in life. The things of earth are passing but the heavenly treasures will not pass away. Two principles are outlined in the verses. The first relates to the accumulation of wealth for ourselves; the second relates to the anxiety about the necessities of life. Both are inconsistent with the profession of faith. 
If we want to be consistent with our profession, then we shall recognize that earthly treasure is of no value. We profess to be living in anticipation of our Lord coming to take us away from this scene of material things. Everything that belongs to earth will fail because it is corruptible or be left behind because the Lord will take us either by death or at His coming, 1 Tim. 6. 7. In the meantime, these things will only bring cares for fear of robbery and corruption that distract us from the Lord. In contrast, if we lay up treasure in heaven, then we know that it can never fail, because our Lord is the keeper and our heart will be set on the Lord Himself and those things that we have entrusted to His care. The full significance is spelled out in the next verses; if our eye is set on Him, it will be clear and we shall have a true vision that is not affected by the things of earth; if we have cares about earthly things, then our eye will not be clear so we will be darkened in our minds. The things of earth will quickly become our master, meaning that we cannot truly serve God because there is no place for divided loyalties.
As far as necessities are concerned, the first fact we need to remember is that life is more than food and raiment. This is exactly the answer that the Lord gave to the first temptation presented by the devil, so we have His example to guide us here. 
Secondly, the Lord provides for all creation, the birds have their food, flowers are clothed and between these two facts is the reminder that we cannot make ourselves grow. Based on this we have the assurance that He will never fail us and we are shut up to Him for any benefit that these give us, so we have no reason to fear.
Thirdly, it is the manner of the ungodly to become preoccupied with life, and to lose sight of eternal realities. We profess to believe in the living God, so we ought not to be taken up with the concerns and issues of life that are under His control.
Finally, we are told that the Kingdom of God and His righteousness must be our first priority. If we are true to our profession, then we have given up every claim that this life holds for the sake of Christ, Phil. 3. 7, 8, we have accepted His authority, Rom. 10. 9, and we have agreed to a life of righteousness that exceeds the righteousness of the scribes and Pharisees, Matt. 5. 20, so there is no reason to doubt that He will provide, Ps. 78. 20; Heb. 13. 5, 6. He has called us to follow His steps in the assurance that we will come into the fullness of what He has gained for us. This is the pathway which will bring eternal reward; any other path will only lead to corruption and loss
If we put God first, He will supply all our needs and it will be to his glory.

Memory Verse: ‘But seek ye first the kingdom of God, and his righteousness; and all these things shall be added unto you’, Matt. 6. 33.
January 15 	Matthew 7. 1-12.
Criticism and Prayer 
It is far easier to judge when others try and fail than to do what really needs to be done. Underlying this is the need to realize that all our concerns will be met if we bring them to the Lord in prayer. This is the link between the two thoughts in these verses.
The opening verses of this chapter deal with the question of criticism, the cause of much trouble in the history of the church. The basic principle is simple: if we judge another, then we must expect to be judged in the same way. We can easily fall into the trap of criticising people for faults that are found in ourselves. What the Lord warns about here is the sin of seeing failure in someone else while we are guilty of sins which are far worse than theirs. In this Gospel, the Pharisees provide a number of examples of this: they criticise the Lord for breaking the sabbath by performing a miracle, but they fail to show the love that the law demands, Lev. 19. 18; they make shrines of the tombs of prophets killed by earlier generations but hound to death an innocent man who is also the Son of God. There may be reason to criticise others, but we need to remember that God's searching eye can see all our failings and faults. We also need to remember that where there is a failure, we need to restore any that have fallen, realizing that we are prone to the same failure, Gal. 6. 1. 
In the context, verse 6 looks at those who expect the unbeliever to obey the word of God. The things of God cannot be taken in by the natural mind; it rebels against His authority, so trying to enforce His standards on such people will be like giving pearls to swine. There are many who profess to be leaders of the Church, but have no personal knowledge of the Lord. Such men take the truth of God and corrupt it with human reasoning that denies the Lord God and our Lord Jesus Christ, Jude 4; 2 Peter 2. 1. While we may bemoan the fact that society dismisses the truth of God, we need to be wise in our dealings because it is only in the grace of God that there is any measure of recognition of His standards. If we are not wise, we will create a situation where we bring ourselves into unnecessary conflict with authorities, who are willing to allow us liberty to fulfil the desires of God as long as we do not impose our standards on them. Such conflict is not honouring to God.
The remaining verses deal with the question of prayer. We are given the assurance that, if men can act in a way that is good, then our Father will be sure to do so even more readily. He is the source of every good and perfect gift, Jas. 1. 17, and our Lord assures us that if we ask in His name, we will receive our request, although we need to remember that asking in His name means that our requests will be consistent with His mind and character. We can be certain that all things will work together for good to them that love Him, Rom. 8. 28. We must not doubt His word, even if we cannot understand His way. 
A summary of all the teaching is given. We must show the same love to others that we desire them to show us. We must live by the standard that is right even if others fail to match up. Our life is to be lived before our Lord, not men.
Are we always careful to search our hearts rather than criticising others?

Memory Verse: ‘Therefore all things whatsoever ye would that men should do to you, do ye even so to them: for this is the law and the prophets’, Matt. 7. 12.
January 16	Matthew 7. 13-29.
The Challenge of the King 
The Lord now brings his first discourse to an end with the challenge to the people regarding their response. He is not merely passing on some ideals which they should aim to keep, He is laying down the standard that is required to fulfil the righteous demands of the kingdom of God. It is intended to expose the failure of men, because we cannot meet the standard, rather than as a means of gaining admission.
The first challenge is that there are two gates in life which lead to two paths. The challenge is to enter at the ‘strait gate’. He then describes a wide gate and a broad way which leads to destruction. This way is the path that people take by default. It appeals to the natural man and encompasses every idea of man's wisdom and religion; it is frequently summarized by statements such as, ‘All religions (or gods or philosophies) lead to the same place’. As the Lord teaches here, the statement is true, but not in the way that men choose to think. He urges us to enter the gate that leads to life with the narrow path behind it. This is clearly seen in the principles that He has laid down here; it is a path that no one can travel in their own strength. Although the teaching here may be understood to suggest that we can take this path by ourselves, it is consistent with the Lord telling Nicodemus that he, and any other who want to see the kingdom, must be born again, John 3. 3. It is unpopular because  we must accept our own weakness and failure, then acknowledge our need for a Saviour.
The next challenge is to beware of those who profess to teach but lead astray. The Lord is very definite that there will be evidence because of their fruit. This challenges us as to how we recognize good teaching; we may be taken in by plausible doctrine unless we heed the warning here and test the truth against the life. Where there is true doctrine, it will be seen in the life of the teacher; if it is only his thoughts, the life may not be affected. The test can be extended to include the fact that the truth will always point us to our Lord Jesus Christ in such a way that our hearts are touched to be more like Him. If the teaching fails to honour Him, if it tends to divide the saints, if it gives honour to other men or ideas, it is teaching which is dangerous and should be avoided.
The final challenge is a summary of all that has gone before. The assumption here is that we have considered what the Lord has said. Based on that, we are on a foundation that we choose by our response: if we hear and act on what we hear, then we are building on a solid rock which will withstand the fiercest onslaught that may come. If we look at other Scriptures, we will find that the foundation is Christ. There is no conflict. Here the Lord speaks as the King, setting out the standard He desires. In other places, He is seen as the one who has met the demands and provided the basis, through His death, on which we can be righteously accepted. This is the thought of justification which is explained in detail in the epistle to the Romans.
Those who fail to act build on a foundation that will not stand the test, leading to destruction as the Lord had stated previously, v. 13.
Are we careful to make the challenge of the word clear to all?

Memory Verse: ‘Therefore whosoever heareth these sayings of mine, and doeth them, I will liken him unto a wise man, which built his house upon a rock’, Matt. 7. 24.
January 17	Matthew 8. 1-13.
Healing: A Leper and Centurion's Servant 
These verses start the next section of Matthew's Gospel. The first section sees the King coming as prophesied and laying down the standard that He expects. Now we move into a section where His power is manifest for all to see.
He comes down from the mountain and meets a leper who worships Him. The picture here is that, as soon as He has set out the standard that He requires, He meets a man who is excluded. Under the law, the leper is unclean and cannot approach other men. We have to assume that He comes to the Lord because he had heard of others being healed, 4. 23, 24. He comes worshipping, an action which is reserved for God alone. The Lord had sent the devil away when he asked for worship, 4. 10, yet here He accepts the worship of the leper. This is a clear indication that He claimed the right as God to be worshipped; any other explanation would be hypocrisy. The leper uses the title, Lord, showing again that he recognises the authority of the Saviour.
The request of the leper shows that he knows he is not worthy of cleansing in himself. The folly of many, whether in his day or ours, is that they think that they can merit the salvation of God by doing something that clears the debt of sin. The timing of this incident demonstrates the folly of such thoughts, but also the assurance that no one will be turned away if they come in faith rather than pleading their works. The leper is sent away, cleansed with the instruction to go to the priest. This last instruction shows that the law no longer has a claim against this man. What a wonderful picture of our salvation in Christ, 1 John 1. 7; Acts 13. 39!
The second incident teaches us the importance of prayer and the assurance that the salvation of God is not limited in its scope. A centurion comes, beseeching Him for his servant. This is remarkable because the centurion would be the man with greatest authority in a place like Capernaum. As he states later, he is a man who is used to giving orders and seeing them obeyed instantly; the word used for his request has the idea of a beggar coming with no rights at all. The contrast is great, but the reason is simple. However great the centurion or the power of Rome that he represented, he recognized One who surpassed every power that he knew. 
The Lord offers to come, but he will not allow it because he knows that he does not merit the presence of the Lord in his home. As with the leper, faith is seen because he realises that he can never do anything to merit the favour he asks. Beyond this, his faith rises to the recognition that the Lord has the power to speak and heal without coming to the house. This could anticipate the gospel spreading to places where He never went; it also encourages us in prayer because, if He does not need to go to the house, then we do not need to be present for Him to answer our prayers. Perhaps we can think of loved ones or friends with whom we may have little contact. We can bring the need to Him and He can answer. No wonder He commends such faith in a Gentile centurion.
Are we as ready to pray and then to leave our request with the Lord?

Memory Verse: ‘When Jesus heard it, he marvelled, and said to them that followed, Verily I say unto you, I have not found so great faith, no, not in Israel’, Matt. 8. 10.

January 18	Matthew 8. 14-22.
True Discipleship 
As the Lord comes into Peter's house, He sees a need and acts. The leper was healed because he came; the servant was healed because another brought the need to the Lord; now Peter's mother-in-law is healed because the Lord sees a need without any record of human intervention. This demonstrates differences in the way that our Lord works, although the end result is the same, the need is met. The first two miracles took place in the open although, for the second, it was only the centurion who saw the evidence; the third healing takes place in the home, away from the multitude. Once again, the circumstances do not affect the Lord. There are men who claim a power that is only seen in large companies. We need to beware of such people because the action is not consistent with how the Lord worked; some who make no profession of God can imitate some of these things, but typically it requires a large company to achieve the miracle. This is not true in the ways of God. Where there is a need for outward show, it is an evidence of something that brings glory to man rather than the Lord. The fact that He works in the house here is also an indication that the outward show may detract from the inward work that He wants to accomplish.
As soon as she is healed, the woman ministers to them. The reality of the change is seen in her service. This is the evidence of fruit that He desires; we should all be marked by a willingness to serve our Lord and His people out of love for the One who has saved us.
In the evening, crowds come with more people to be healed. The Lord heals all who are brought that evening. He does not turn any away, fulfilling Isaiah chapter 53 verse 4. The later events show that the people would not hear His voice so they missed the full blessing. We need to ask ourselves how much we are really prepared to give up for our Lord; we profess that we trust Him for all, but we can easily negate that by our actions.
After the attention of the multitude, the Lord sets out with His disciples for the other side. He knows the heart of man and does not want to arouse a multitude for the wrong reasons. Two men come at this time professing to follow. The first is a scribe who fails the test of homelessness; he is ready to follow the King into the palace, but he is not prepared to accept the privation and the rejection that comes to the godly, 2 Tim. 3. 12. Next, comes a man who is ready to follow as soon as his circumstances permit; it is likely that he is still waiting for his father to die before he buries him and follows the Lord. The challenge here is that there can be no delay to heeding His call; we must come when He says, not when we choose. The challenge is not now how much we are prepared to yield, but when we will yield. It is easy for us to think of what lies ahead in life and to think that as soon as our circumstances change, exams finish, family grow up, work ends. we will follow. Sadly, many have proved that there are always excuses which arise and never the opportunity to do what we claim to desire. The reality is that it is our desire that is faulty. We must be ready to obey when He says as well as what He asks of us.
Are we ready to give up all to follow Him?

Memory Verse: ‘And Jesus saith unto him, The foxes have holes, and the birds of the air have nests; but the Son of man hath not where to lay his head’, Matt. 8. 20.
January 19	Matthew 8. 23-34.
The Storm and the Demons 
After the speaking with the two would-be disciples, the Lord enters a ship and His disciples follow. This is important in terms of what follows because it shows that they are only following where He leads. They set out for the other side and a tempest arises with waves that cover the whole ship. This is a frightening experience, yet the Lord sleeps through it all. There is an obvious contrast between the Lord who goes into the ship in complete confidence and the disciples who follow because He leads. The fact that He sleeps is an evidence of His confidence, but the disciples are afraid and wake Him with a cry for help because they are perishing. It is easy for us to criticize the disciples, but we need to remember that they had only just started to follow; they did not have the benefit of the revelation that we enjoy. When they followed, they thought that the journey would be no more then another crossing; they probably thought at that time that the Lord had placed Himself in their care, but they have a lesson to learn. 
The first action of the Lord here is to rebuke the disciples for their fear and lack of faith. They are fishermen who know the sea and who are used to overcoming the storm with their own expertise. The lessons that He wants them to learn are: that He had led them into the boat, so He is responsible for the journey; then, that He is asleep so He is confident that there is no reason to fear; and, finally, that even the everyday circumstances require His help. These are easy to quote when we do not face the troubles, but they are equally true in our experience today. We will face many storms in our lives but, as long as we are assured that He is leading, we can rest in the assurance that everything is in His control. Clearly, if we have set out on our own path or trusted to our own expertise then we need to return to the place where we strayed and follow His way in His strength. Before we reach a situation like the one described here, we need to realize that even if the Lord leads us onto familiar territory, we still need His help, so we must commit our way to Him. Once, like the disciples, we realize that we cannot cope with the circumstances in which we find ourselves, we have two actions which may be equally valid, depending on the exact position. Firstly, we can recognize that He is sovereign and we have committed all to Him, so we can leave it in His hands. Secondly, we can confess our helplessness and ask for His help in the confidence that the storm cannot defy Him. The error of the disciples, which we all reflect many times, is that they allowed fear to bring them into a panic that accuses the Lord of failing to keep them safe.
On the other side, they meet two demon-possessed men who are so fierce that no one dares to pass. The demons challenge the Lord because they know Him as Son of God, but they know the time of judgement has not come yet. They ask to go into a herd of swine. When He gives permission, they cause them to drown. While they cannot stop Him from fulfilling His purpose, this is a dreadful picture of the judgement that will come on those who refuse to repent. The response of the city is often seen today. Rather than repent, the people plead for Him to leave
Let us be careful to remember the true nature of the conflict into which we are called.

Memory Verse: ‘But the men marvelled, saying, What manner of man is this, that even the winds and the sea obey him!’ Matt. 8. 27.

January 20	Matthew 9. 1-13.
The Paralysed Man and the Call of Matthew 
The Lord returns to His own city; there is no record of any further opportunity for the Gergesenes. They may have refused their only chance to hear His words. 
In Capernaum, a paralysed man is brought to Him on his bed. The Lord looks into the hearts of those concerned, sees their faith and forgives the sins of the paralysed man. They came for physical healing and are told of sins forgiven; for all the words of the Lord, the man still lies on his bed. We can imagine the questions that might arise, but the Lord always looks beyond what can be seen to find the root of the problem. He will not always do what we expect because He removes the cause first. There is no value in healing the man's body if he is going to find himself in the same condition a few days later.
Some scribes hear and are angry because of His words. They know that only God can forgive sins so, in effect, He is claiming the authority of God to forgive. They did not speak openly, but He knows their thoughts and challenges them. In this act, He demonstrates the truth of His claim to be God, but then He proceeds to prove it again, not only by healing the man but by stating He would do this to show His power. 
The man takes the Lord at His word, takes up his bed and walks. The man has been forgiven and now he is healed so he can go back to his house in the assurance that he is completely delivered from his affliction. This is a picture of the fullness of the salvation that is ours in Christ. Sins are put away and the life is changed. We need to take care to preach the full truth of the gospel as there is a danger that many will be under the judgement of God because they have heard a message of forgiveness that does not affect the life. Once again, we can see how the teaching of the earlier chapters is reflected in the way the Lord moves here. He said that reality will be evident by fruit in the life, now He performs a miracle that highlights this.
The Lord leaves the house and passes the place where Matthew is sitting to receive the custom or tribute. As far as the Jews are concerned, they see a man who is a traitor, taking taxes from the people to pay the occupying authority. Even if Matthew never took a penny for himself, which most would, he will still be despised for his work. We have no way of knowing the reason why he did this. We have no way of knowing how honest he might have been in his conduct while taking that place. These are irrelevant to the fact that the Lord sees him and calls him. The result is the same as with the paralysed man. He leaves everything, welcomes them into his house and brings together a company of ‘publicans and sinners’. The Pharisees condemn Him for His association, but He answers that He has come to call sinners to repentance. This does not mean that some are righteous in the sight of God, but simply that until someone accepts that they are not righteous, they cannot be saved. The assurance is that there is mercy because this is what delights the Lord more than the sacrifices and ritual observances in which these men boasted.
How much will we give up for our Lord?

Memory Verse: ‘But that ye may know that the Son of man hath power on earth to forgive sins, (then saith he to the sick of the palsy,) Arise, take up thy bed, and go unto thine house’, Matt. 9. 6.
January 21	Matthew 9. 14-26.
Fasting and Jairus' Daughter 
The disciples of John have a question, possibly highlighted by the Lord eating with men like Matthew. They have practised fasting and separation from the multitude but now the One who succeeded their teacher is eating freely with people who are the outcasts of society. Their concern is genuine and the Lord gives two answers which show the true nature of fasting.
The disciples of John, in common with other Jews, are looking for the Messiah to come and establish His kingdom. The act of fasting was designed to remind them that they were awaiting the fulfilment of their hopes. For the disciples of Jesus, their hopes are centred in the One who is with them. They are not looking for someone to come but walking with the One who is the fulfilment of their deepest longing. As such, the thought of fasting is as foreign for them as it would be at a wedding feast. There will be a time for the disciples to fast, although the Lord does not expand on this until it is necessary. We look back now and understand that He is particularly warning of the time of Great Tribulation that is coming for the world, when owning the name of God and His Christ will be a reason to be put to death in a violent way. At that time, there will be no cause for rejoicing, only for earnest prayer and fasting to know the mind of the Lord and His protection from the enmity of men energized by Satan.
The second answer reminds us that the Lord has brought in a new order. Under the law, there was a fear of judgement because sin must be punished and even times of triumph were tempered by the danger of failure which would negate the good. In contrast, the new order brings a salvation that depends on the Lord alone so we can rest in Him, knowing that He cannot fail. Instead of joy that is tempered by fear of failure, we have the unmitigated joy of knowing that our sins have been put away, never to be called to remembrance. This is the covenant of Jeremiah chapter 31 verses 31-34.
As the Lord speaks, Jairus comes worshipping. As with the leper, worship is linked with a plea for help. This shows us that true worship is to own the Lord for who He is and what He can do. It is what is in the heart that counts, not what we say about Him, so it may begin with simply laying hold on Him in our weakness but our appreciation will.
The Lord goes with Jairus and a woman touches the hem of His robe. In humility, she did not think herself worthy of His attention, but she knows a touch will heal. The Lord, as always, has time for her and she is rewarded, not only by healing, but by His word of cheer. Let us follow His example in making time for others. 
At Jairus' house, as the Lord Jesus tells the mourners that the maid is not dead, but sleeping, they mock His word but He silences them when she is restored to life. We anticipate a day of resurrection when every mocker will be silenced.
Are we living in the joy of fellowship with Christ and obedience to His word?

Memory Verse: ‘And Jesus said unto them, Can the children of the bridechamber mourn, as long as the bridegroom is with them? but the days will come, when the bridegroom shall be taken from them, and then shall they fast’, Matt. 8. 15.
January 22	Matthew 9. 27-38.
The Opposition of the Pharisees 
Two blind men greet the Lord as son of David and plead for mercy; they realize that He is the promised Messiah. They show their faith by following Him into the house, where He asks if they believe He can heal them. They confess that they believe and receive the promise that it will be according to their faith. The fact that Matthew records an incident with two blind men reminds us that the nation is still divided. Judea is the kingdom of Judah; Galilee is where the kingdom of Israel had been. The miracle is a reminder that the kingdom will include all tribes, but sadly, at that time, they were unable to recognize the presence of the King. The fact that the healing was a blessing commensurate with their faith hints at the prospect that the lack of faith, evidenced almost immediately after this event, will ensure that the nation remains in blindness for many centuries.
The Lord charges them to tell no one. The reason for this is evident very quickly, but they are not aware of the harm that they would cause. While true faith should be confessed, Rom. 10. 9, sometimes there is reason not to publish the matter widely as it may arouse unnecessary opposition, which appears to be the case from the events that follow this.
When they leave, a dumb, demon possessed man is brought. The Lord casts out the demon and the man speaks again. This action brings a division among the people. The multitude marvel. They state that they are seeing something that has never been seen before in Israel. It is one of the statements of testimony in the gospels which is probably truer than the speakers realized. What they are seeing is the Messiah, the Son of God, demonstrating His power for all to see. Even the greatest of prophets were only the mouthpiece of God, performing miracles using a delegated power; now they are watching the source of the power for all who have gone before.
While the people marvel, the Pharisees accuse Him of using Satanic power to accomplish these miracles. On this occasion, the accusation is ignored, but the contention has started; the Pharisees have shown their refusal to heed His voice. 
The Lord passes on to other places to continue His work, preaching in the synagogues and healing ‘every sickness and disease among the people’. The statement of the people when they marvelled is proven now because there certainly has never been a time before when every sickness and every disease was healed. This is a clear proof that the One who is doing this is the Messiah Himself, but still they will not listen.
The Lord has compassion for the people who are deceived by false shepherds. He sees them left to go their own way like sheep without a shepherd. Their leaders show the character that Ezekiel warns about, Ezek. 34. 3, they are only interested in themselves and their own profit. Against this background the Lord points out to the disciples the fullness of the harvest, but shortage of true labourers. He urges the disciples to pray. The door is open; the need is great but not the labourers to meet the need. This is true in many places today where a few have great opportunities.
Are we as ready to go into the fields as to pray for labourers?

Memory Verse: ‘Pray ye therefore the Lord of the harvest, that he will send forth labourers into his harvest’, Matt. 9. 28.
January 23	Matthew 10. 1-15.
The Twelve Sent Out
If the previous chapter ends with the compassion of the Lord and His instruction to the disciples to pray for labourers to be sent out to gather in the harvest, He now tells the disciples that they are the answer to that prayer. This is a lesson to us that, where we see a need and pray for it, we must be prepared to be the answer to that need. It is easy to see a need and to pray, we may even identify someone that we think might fill the need; the challenge here is that the Lord may see us as the answer and we must be prepared to go. The identification of the need, and even concern about it, is not itself the calling, but neither is it right to pray for others to go if He calls us.
The twelve are sent out with the same power as the Lord Himself; they are given power to cast out demons and heal all sickness and disease. The same word is used to describe the scope for both the disciples and the Lord. The twelve are named with Simon first; he has the addition that he is also named Peter. Interestingly, Andrew and John, who appear to be the first to follow, John 1. 37-44, are both named as the second in their respective families. Matthew is the only gospel writer who does nothing to hide his background, stating that he is the publican; Judas has the addition, ‘which also betrayed Him’. We should always remember that our names are recorded in heaven along with our character and our work. For the true disciple, these will be reviewed at the judgement Seat of Christ and reward given, but there is no place for one like Judas, whose destiny is the Great White Throne and the Lake of Fire. However well someone may fit into the company of disciples on earth, they will not gain entrance to heaven without Christ as Saviour. 
The twelve are sent specifically to Israel with the simple message, ‘the Kingdom of heaven is at hand’; it is the same message that John the Baptist and the Lord  preached. They testified of an urgent need to be ready for the King and we are called to testify to urgent issues today. The Lord is coming. Men must be right with God before He comes. Only faith in Christ will deliver from sin. For Israel, there were signs to confirm the authority of the messengers. Today, our lives are the witness of the work of God in new birth.
He sends them out in faith, depending upon the people to provide accommodation and food. It is easy to trust in the Lord when we have the support of other income, but we must trust Him for all our need. The Lord states that the workman is worthy of his hire; He may not pay in the same way as the world; it may be we shall only see the reward in heaven. We all have a responsibility to support those who serve, 3 John 6-8; 1 Cor. 9. 14. 
The disciples must show their contentment with the provision that is made by finding a worthy person with whom to stay and remaining there for the whole time on that city; they must not try to better their position while they are in the city. They come with a greeting of peace; if they are refused shelter, then the city is to be condemned before the Lord with a judgement that is greater than that of Sodom and Gomorrah. The message today is slightly different, but the principle is the same.
Are we trusting the Lord, or our bank balance?

Memory Verse: ‘Provide neither gold, nor silver, nor brass in your purses’, Matt. 10. 9.
January 24	Matthew 10. 16-31.
The Character of Discipleship 
The disciples are going into a hostile world; they may be testifying to the King but the people, for all their profession, are not ready to receive Him. It is interesting that, although the claim of the Pharisees has been recorded in chapter 9 verse 34, they do not voice it publicly until later, but the Lord already knows that the people will accept the dictates of their rulers instead of bowing to His authority. 
Because they are serving as sheep in the midst of wolves, they must be wise and harmless in their demeanour. Although the devil is seen as a serpent, the expression, wise as serpents, is not suggesting that they use deceit, but rather that they are alert to every possibility of danger. The dove is the bird which returned to the ark until a place of rest was found on the earth; it could not associate with any form of corruption and death as the raven might, Gen. 8. 9. While we must expect to be persecuted as the disciples were, we must ensure that we only suffer for obeying the Lord, not for our own faults, 1 Pet. 2. 20, or for acting in a way that stirs up unnecessary opposition, 2 Tim. 2. 24. 
There is the possibility of facing trial for their faith in and allegiance to the Lord Jesus Christ. In these circumstances, they are not to try to answer in their own strength, but to rely on the Lord to speak through them. Fellowship with our Lord fits us to speak for Him and is more important than preparing answers to accusations that may be made against us. In general, we must ensure that we allow the Lord to search our hearts and expose our failings, before we prepare to witness to others. If we are not right with Him, we are not fit to help others. This does not justify failure to prepare when we know that we will be called on to minister to the saints or preach the gospel.
There is the prospect of division even in families. We are part of a new family as a result of new birth so our allegiances have changed. This is seen in John chapter 7 verses 3, 4, when the brothers of the Lord try to persuade Him to go to Jerusalem. Whether they are mocking or just misunderstanding Him, we cannot tell. As far as the believer is concerned, either could be true and may result in any family relationship being set aside for the sake of peace with the authorities; the Lord quotes one brother giving up another, a father giving up his child and children giving up parents. Paul warns of days when there will be no natural affection, Rom. 1. 31; 2 Tim. 3. 3. There is no guarantee of friendship, only persecution, 2 Tim. 3. 12, and the same hatred as they showed the Lord, John 15. 18-25. While this passage refers to the witness of the Jews to other Jews, the principle is the same for all, although the intensity of hatred may vary from place to place. 
The Lord gives three encouragements: firstly, He has trodden the path He calls us to follow so we may always look to Him to help us; secondly, there is an eternal reward to compensate for the service done in this life for his sake; thirdly, the Father who takes note of the sparrow that falls is watching over us. We are much more important to Him than all the sparrows. Father and Son take an interest, they know all and reward according to their perfect knowledge, not or partial understanding. 
Are we ready for the cost of discipleship?

Memory Verse: ‘For it is not ye that speak, but the Spirit of your Father which speaketh in you’, Matt. 10. 20.
January 25	Matthew 10. 32-42.
The Test of Discipleship 
The Lord gives three tests of discipleship in these verses which challenge our obedience to Him. 
The first test relates to our readiness to confess Him. This is set against the promise that He will confess us before His Father. As ever, He takes time to encourage us with a promise that surpasses the difficulties that we face, although we can never overstate how difficult the path will be. It may be the most difficult of the tests in many cases because, once we confess Him before those who know us, there is no going back. This is highlighted by the Lord as He points out that it could mean that we will arouse opposition from even our family. He takes no pleasure in discord and He will never encourage actions that stir it up without reason, but it is a sad fact that the world has no time for Him. If we take our stand with Him as indicated by the idea of taking up a cross, then we must realize that we are taking the place of an outcast, virtually a dead man, in the eyes of men. We must be ready to give Him His rightful place, even at the expense of family ties.  However, children must still obey parents, unless they are asked to deny the word of God. 
The second test to be outlined is the value that we set on our lives; it is another very harsh test. The idea here is that we live in a way that denies everything for which this world lives. It may include dying for the Lord, but the emphasis is on living in a way which makes us appear dead as far as the world is concerned. There should be nothing in the world that attracts us because we belong to another sphere and the promise that He gives with this test is that it brings the enjoyment of eternal life. If we reach the ultimate test and have to lay down our life, it is only the entry into His presence for ever. The contrast is that those who choose this life instead of the Lord, will lose out for the whole of eternity. Some, who have believed but fallen back, will be ‘saved as by fire’, 1 Cor. 3. 15, but many unbelievers will face everlasting judgement. In either case, the comparison means that the cost is small as Paul reminds the Corinthians, 2 Cor. 4. 18. It is easy to see this in advance but it is difficult when faced with such circumstances. 
The final test, which may prove just as costly as the tests of public service, is that of receiving the Lord's servants. In a real sense, this could be the most difficult test because those who are serving publicly can see something being accomplished. They may face hardship, but there will be some fruit for their labours, otherwise the Lord would not call them to serve. For these saints, the sphere is private; they have to sacrifice what they have, which may be very little, in order to sustain the Lord's servants as they fulfil their labour. History tells of those whose homes were opened and who hid the labourers; only the Lord sees the fruit of such service. In days of persecution, there will always be such, protected by the Lord in order to provide for His servants. The issues are as real for them, because they will face the same sentence from men as those who preach to the people. The reward of the Lord is in line with this. We set store by those who are in the public eye, but eternity will reveal that many unknown saints have contributed more than the public figures.
Are we ready for the tests that challenge our allegiance to the Lord?

Memory Verse: ‘Whosoever therefore shall confess me before men, him will I confess also before my Father which is in heaven’, Matt. 10. 32.

January 26	Matthew 11. 1-15.
The Testimony of John 
As the twelve set out on their service for the Lord, He continues with the same work Himself. Even today, the same principle applies; we are sent to do a work which is the same as He has done and is doing in every place. We are not alone, neither are we unique in our service.
John the Baptist begins to doubt the Lord. He is in prison and he does not see the evidence that he expected of the power of God at work. This can be the same for any of us. It is easy to trust when things go smoothly or, at least, as we expect. It is much more difficult when things do not appear to happen as we expect. The lesson that John learns here is one that we need to remember constantly; there is always evidence of the Lord at work if we look in the right places with a right expectation.
The Lord sends the disciples back to John to report what they have seen. The evidence is there for all to see; the problem is that we, like John here, will often set our own expectations of what we want to see and then measure against these. This is not how our Lord works, so it will always give a false answer. In this case, the answer raised doubts when there was evidence to show the reality of His person, on other occasions we may meet our expectations yet still not know the Lord in the circumstance. The answer of the Lord is that He is doing exactly what Isaiah chapter 61 verses 1 and 2 had predicted; the issue is not with Him but with the people who do not believe, because they fail to see the evidence that is before their eyes if they are unbiased in their observations. As John's disciples return to him, the Lord asks the people what they think about John. He offers three possible answers as to why he had attracted the multitudes but the third is the true value. 
Firstly, the Lord suggests that John might be a reed shaken with the wind; this might appear for a time but would soon disappear. This could not be true, because John was not a man to be moved by the circumstances. He would rather face imprisonment and death than compromise the truth of God. He is an example of how we should be faithful at all times.
Secondly, He suggests that John may have worn clothes that attract people to him because they set him out as an important man. This is clearly not true because he was found in the wilderness, where no person of importance would go.   
The first two suggestions of the Lord are a picture of what appeals to people, but fails to fulfil the purpose of God.
Finally, the Lord points out that John was in reality more than just a prophet, he was the greatest of men, the one who was sent to prepare the way for the Lord Himself. The Lord points out the sad fact that the kingdom is associated with violence as men try to take it by force rather than faith, misrepresenting the things of God. We must be careful to show faithfully what the Lord is really like, even if, like John, faithfulness to the word of God, means rejection by men.
What impression does the world have of us?

Memory Verse: ‘And blessed is he, whosoever shall not be offended in me’, Matt. 11. 6.
January 27	Matthew 11. 16-30.
The Condemnation of the People 
After the witness to John, the Lord turns to tell the condemnation of the people of His day. They had seen John and dismissed him because he separated himself from the people; when the Lord came, they dismissed Him because He ate and drank with the people. The only consistent feature was that they were right and everyone else was wrong. We can read words like this and add our condemnation, but the reality is that these words expose the true character of the human heart. Jeremiah chapter 17 verse 9 warns us that ‘the heart is deceitful above all things’; we must never forget that the flesh in us means that such a statement is still true of us if we follow our natural tendencies. We need to test our doctrine and actions as well as the teaching of others against the word of God. What we will usually find is that there is truth and error in both interpretations; we need to hold fast to what is true, but change anything that is false. In addition, the difference between the way in which John worked and the movements of the Lord were because they had a different service to perform; there may be actions which are not wrong of themselves, but they can be wrong for some, perhaps because of past associations. We must be fully persuaded in our own mind and not judge others who have liberty to engage in such actions, Rom. 14. 4, 5, 10.
The Lord continues with a condemnation of the cities who heard Him. He uses three of the most evil cities of the Old Testament to provide an unfavourable comparison with the three cities where His work is centred. Chorazin and Bethsaida are named first as cities on the fringe of His ministry; they are compared to Tyre and Sidon, which bordered the land of Israel. Ezekiel chapters 27 and 28 tell of the character and destruction of Tyre, while Sidon is perhaps most commonly associated with Jezebel in 1 Kings chapter 16 onwards; neither of these associations would be chosen by the people of God, yet the Lord states that, in the sight of God, the sin of His hearers is greater. Beyond this, He adds the condemnation of Capernaum, comparing this city to Sodom, a byword for the worst forms of evil. The One who knows the heart sees that any of these cities would have repented with the same privileges as the cities of His day.
He next explains the nature of Divine revelation. It is done in a way that ensures there is no ground for boasting in human intellect, but it is on the basis of simple faith; the knowledge of the Father and the Son is beyond the grasp of any human mind, yet the Son can reveal the Father to any who are ready receive it by faith. Many will never be prepared to admit their inability so pride will keep them from the desired blessing.
Against this background, the call comes for the weary and the heavy-laden to come to Him. All around people are striving to enter into His promise by their religious ritual (Pharisees), human intellect (Sadducees) and political activity (Herodians). All were doomed to fail, but those who were ready to admit that their efforts were getting nowhere could come to the One who gives perfect rest. In place of commandments that cannot be kept, He will yoke Himself with them so that together they accomplish what they cannot do alone.
Are we prepared to take His yoke and learn of Him?

Memory Verse: ‘All things are delivered unto me of my Father: and no man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son, and he to whomsoever the Son will reveal him’, Matt. 11. 27.

January 28	Matthew 12. 1-21.
The Sabbath and the Perfect Servant 
This chapter starts with the disciples plucking and eating corn on the Sabbath day. Under the law, the poor were allowed to pluck and eat corn but the Pharisees objected on the basis that this is a form of work. Under the law, this was allowed for the poor who were in need, Deut. 23. 25; the Pharisees held the Sabbath in such a rigid manner that they were not prepared to show mercy to the poor. The basis of their argument would be that the Sabbath was an act of devotion to God as opposed to an act against a fellow man. The Lord counters by pointing out that David and his men ate the shewbread when they were in need, despite the fact that only the priests were to eat it. There is partiality in the attitude because the Pharisees would not condemn David for his action, but the lesson is that the priest of the time and the Lord sanctioned David's action because the need was great. This is the principle taught by the law and the action of the disciples is permitted on this basis.
From the field, we move to the synagogue and there is a man with a withered hand. The first incident shows that the spirit of the law is that mercy allows a man to satisfy his need on the Sabbath day, now the question is if someone help another person in need. We may think that the answer is obvious, but it is asked directly in a way that clearly implies they thought it inappropriate. The Lord answers by pointing out that they show the answer by their own actions. The challenge of the Lord is that they will lift a sheep out of the pit on the Sabbath without a thought, surely a man's health is more important? The Lord has highlighted the real issue here; it is that the Pharisees interpret the law in such a way that they are not inconvenienced, but they have no thought for the problems that it may cause someone else. Although it is not stated here, this is a clear violation of the underlying principle of the law; thou shalt love thy neighbour as thyself, Lev. 19. 18.
The Pharisees go out to plot His destruction. It is clear that they will never be able to discredit Him, but rather He will show them up, so they must remove Him; they show their true nature. In contrast, the Lord leaves the place because He is not going to enter into strife; He is fulfilling the purpose of God for His life as well as displaying the character that God desires from us.
Matthew, by the Holy Spirit, shows that this is exactly what Isaiah had taught about the character of Messiah, the Servant of the Lord, Isa. 42. 1-4. He is truly after the heart of God. David, who was quoted earlier, had failures in his life, but we are looking at a Man who cannot fail. Everything about Him is perfect; everything is a delight to the heart of God. As has already been seen, the Spirit of God can ask the devil, ’Hast thou considered My servant?’ in the perfect assurance that He will never fail any test that Satan can devise. He will fulfil the righteousness of the law, yet He is always ready to come to the aid of any who are in trouble. Although He moves in meekness, never promoting Himself, He will triumph in a just manner that means that all can trust Him without any reason for fear.
Do our lives bear the scrutiny of our Lord?

Memory Verse: ‘Behold my servant, whom I have chosen; my beloved, in whom my soul is well pleased: I will put my spirit upon him, and he shall shew judgement to the Gentiles’, Matt. 12. 18.
January 29	Matthew 12. 22-37.
Blasphemy against the Holy Spirit 
The people bring a man who is both blind and dumb as a result of demon activity. The circumstances are similar to those described in chapter 9 verse 34, but that man was only dumb. The Lord heals the man and the people are amazed at this demonstration of power; they start to question if He is not the Messiah, the Son of David. As soon as the people ask questions like this, the Pharisees try to silence them by claiming that the Lord was empowered by Beelzebub (or Beelzebul), the prince of demons. The only previous reference to this name is when Ahaziah sent messengers in his illness, as recorded in 2 Kings chapter 1. The meaning of Baalzebul is Lord of heaven and the title was given to the second to Satan in power. It is corrupted in Scripture to Lord of flies (Beelzebub), possibly to mock the heathen deity. 
The Lord answers first by pointing out that, if this were true, the hosts of darkness would be set against each other; this is something that Satan would never permit. 
His next argument is that the Pharisees need to ask where their children receive power to cast out demons. There are two possible reasons for this. Firstly, it may be a warning to them that they should not raise a challenge that could be levelled at them. Also, as there is no record of any demons being cast out by others, it may be that it is a challenge that He is showing a power that they cannot match. Both of these have warning for us today. We should aware that if we dismiss things that others do as well as ourselves, we must be able to show the difference in the character of the actions from the word of God. Also, if others do something that we cannot do, we must be able to show why their actions are not according to Scripture. We are approaching a day when the enemy will use supernatural powers to raise a following, 2 Thess. 2. 9, 10, but this does not mean that our Lord cannot intervene in a similar way. The feature that marks the works of the Lord is that the powers of darkness are subject to Him; He can bind them at will. This proves that their master is powerless to defend them.
He now raises Himself as the ultimate test. Any who do not associate with Him are set against Him, while those who do not bring people together in Him are scattering. This is a clear challenge to the Pharisees to show their true nature; in this context, He raises the question of blasphemy against the Holy Spirit, which implies that it is attributing the works of the Holy Spirit, as seen in His miracles, to the devil. The addition regarding speaking against the Holy Spirit confirms this; they are trying to dismiss the works of God as being demon inspired. In this, the context becomes important as the challenge is raised immediately after the power of a demon has clearly been broken.
The final challenge is view the works in light of character. The devil may be a master of imitation but he can never change the heart of man; the test here is the same as in chapter 7 verse 17. In that instance, it was a general warning, now it is applied in a specific situation with the solemn warning to these men, who are guilty of claiming authority from God that their words will condemn them in the final judgement. 
Do our lives show fruit that is consistent with what we teach?

Memory Verse: ‘But if I cast out devils by the Spirit of God, then the kingdom of God is come unto you’, Matt. 12. 28.
January 30	Matthew 12. 38-50.
The Desire for a Sign 
The next approach of the Pharisees is to ask for a sign to prove His credentials. This is a common reaction from men who are trying to appear genuine and plausible, but it is really an evidence of unbelief. The Lord answers by telling them that they will see the sign of Jonah, the prophet. He explains clearly what He means by telling that He will be buried for three days and nights in the same way as Jonah was the three days and nights in the fish. True faith accepts the word of God and the assurance that faith will be rewarded. The Lord gives one sign which would prove His claims; the fact of His death and resurrection. It is notable that when this promise is fulfilled, the same people will pay money to try to silence the witness rather than accept it. This should not surprise us because the reality is that most people who ask for a sign have no intention of believing and are trying to justify their position.
On at least three occasions, the Lord tells the disciples directly that He must be killed and will rise again on the third day, but they did not understand. These men hear this warning and the statement regarding the building the temple in John chapter 2 verse 21 but they took the Lord at His word; when He was crucified, they attempted to prevent the resurrection. As this failed, the soldiers were bribed to deny what had taken place. They compare badly with the queen of Sheba, who came to hear Solomon, or the men of Nineveh, who repented when Jonah preached. They profess to know the word of God but they are not as ready to listen, as some who had almost no knowledge. The wisdom of Christ is far greater than that of Solomon, yet they will not acknowledge this even when the people marvel as they hear it; the preaching of Christ is more powerful that of than Jonah, yet they will not listen to Him.
The Lord tells a parable to illustrate their condition and to warn of their judgement. They are like the man possessed by a demon. When the demon is cast out, he looks round and finds them ready to receive him back with seven others. While the conduct of the Pharisees may have its origin in the failure of the past, when idolatry brought the nation into captivity and exile, their attempts to avoid the same fault in their own strength are like cleaning the place so that it welcomes other sins which are far worse than the ones they have rejected. This is typical of the flesh and we need to be careful to avoid it in our lives. As soon as we start to translate the principles of the truth of God into specific actions which go beyond the revelation of God, we open the door to a wrong spirit which will pave the way for the devil to attack and destroy.
As the Lord speaks, His mother and brethren come. They can see danger from the enmity of these men and want to save Him from them. He is not moved by their concern. He looks on His disciples. These are His family now. Here is the ultimate challenge of discipleship for many. Whatever may be given up, to give up the family is always to be one of the hardest of all. Discipleship takes us out of our families by nature and brings us into the family of God. It is there that our first responsibility lies.
Where do our priorities lie?

Memory Verse: ‘For whosoever shall do the will of my Father which is in heaven, the same is my brother, and sister, and mother’, Matt. 12. 50.
January 31	Matthew 13. 1-17.
The Parable of the Sower 
The Lord immediately moves out of the house to the sea. This shows the change in the nature of His ministry which is emphasized by the teaching that follows. Being in the house is a picture of a ministry that is directed towards the nation, who are central to the purpose of God as far as the earth is concerned. The sea is used in passages such as Isaiah chapter 57 verse 20 for the wicked, particularly the Gentiles. The people who should have listened have now rejected Him, so He is going to others. He now sits between the nation and the Gentiles, at least in picture. 
When He goes, great multitudes come to hear Him. If the rulers have refused, there are still many who want to hear what He has to say. In the first parable that He teaches, the Lord shows how well He knows their hearts. While they may come to hear in great numbers, there are still not many who really want to take note of what He says. This is a challenge to us.How do we listen to the word of God? It is also an encouragement in that He is not treated any differently to ourselves when people refuse the gospel.
He goes into a boat to teach; this was for the very practical reasons that it allowed Him to speak unhindered by people pressing round Him and that His voice could be heard clearly, but it is also a reminder of Isaiah chapter 28 verses 11, 12, that the Lord would use people with stammering lips and another tongue to speak to the nation.
The first parable is one of the best known of all; it is explained in details so that there is no excuse for misunderstanding, yet the truth is frequently lost when we look round. It is notable that there is one sower and one seed, but vastly different results. The same message from the same preacher produces different reactions. When we listen, we must be in a condition where the word can bring fruit without hindrances; we must also pray for the hearts of those who hear the word to be touched as well. 
The disciples ask why the Lord speaks in parables. It is a result of unbelief. The people will not listen, so He speaks in a way that needs them to search for the meaning. The Lord is ready to explain to any, like the disciples, who ask, but the many who have no real concern will remain in ignorance. Sadly, they will find that they may lose what they had learned. The truth of God demands obedience from those who hear. We cannot ignore what He says and expect to remain as we were. This is the same as Isaiah was told to expect, Isa. 6. 9, 10. They are unable to hear, to see or to understand because they will not exercise faith to take heed to the warning. 
The contrast for the disciples is clear. They are brought into the full revelation of the prophecies which the Old Testament writers could not understand. The greatest of those who went before were limited in their understanding; they could only know the promise without the fulfilment. For us today, we have the full revelation of God; not everything has been fulfilled but even those things that are still future have been revealed for us.
In what way do we listen to the Word of God?

Memory Verse: ‘For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath’, Matt. 13. 12
February 1	Matthew 13. 18-30.
The Sower Explained, the Wheat and the Tares
The Lord next explains the parable of the sower for the disciples. It teaches the effect of the word of the Kingdom on the hearers. This title for the seed describes the word of God in its general application. There are different aspects of the kingdom which are more prominent at different times, but the basic truth is the same in every age. This teaches us that there is a message from the word of God for all who read it in every age so we must always read it expecting to hear what He has to say to us. It also reminds us that every part of His Word has an application for His people, even if not all is directly written to the people of that time. 
The wayside speaks of those who hear the Word, but do not understand it. They do not act on what they hear because they do not realize its relevance to them. The devil takes away what they have heard. This warns us of the need to ensure that we understand the truth of God and, if we teach others, that we take time to explain clearly to them so that they understand it as well.
The stony places speak about those who hear and their emotions are stirred to act on what they hear. Because the response is based on emotion, there is no root; there is an appearance of immediate growth but the seed dies away with no lasting change. 
The thorny ground illustrates those who hear but allow many things to compete with the truth of God in their lives. Because the seed grows in contention with the other things, it fails to bring any lasting fruit because there is too much competition from the cares and attractions of the world.
The good ground shows a heart that is right before the Lord. There is nothing to contend with the seed but rather the Word is obeyed and, if it is not understood at first, time, care and prayer is used to make sure it is grasped fully. The result is fruit for the glory of God.
The second parable shows the rapid contamination of the work of the Lord. No sooner is the good seed sown than an enemy comes to sow tares. The enemy came when they slept. We can never rest from our labours without the enemy trying to destroy God's work. Although the deed of the enemy is recognized early, both crops are left to grow until the end. This allows the true nature of each to be clearly visible. The Lord makes no mistakes, but we cannot always distinguish accurately. If we act before the time, we may find that we are guilty of wrong choices. At the harvest, there will be a gathering of the tares first for burning and then of the wheat for the garner. While there is still an application today, we need to realize that the coming of the Lord to reign is primarily in view here, which is why the tares are taken first then the good gathered into the garner.
What kind of soil best represents my heart?

Memory Verse: ‘But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty’, Matt. 13. 23.
February 2	Matthew 13. 31-43.
The Mustard Seed and The Leaven
The Lord Jesus tells two more parables to the multitude to warn of appearances.
The first uses the mustard seed to illustrate the way in which a small seed is sown and it can appear to have tremendous results; the way the Lord describes this makes the meaning clear. One of the smallest seeds grows into the largest herb, a tree where the birds can nest. It is an illustration of the way in which the kingdom appears to grow as far as men are concerned but instead of being a place that is true to what God wants, it is a place where the devil comes and begins to destroy the work. This pattern is seen from the start of history. God had to judge the earth with a flood, within one hundred years, He had to scatter men across the earth; within the lifetime of Shem, He called Abram to leave the idolatry of the Chaldean region. Around forty days after He gave the law, the Israelites were worshipping a golden calf. In the Church age, there were thousands who were saved as the Word was preached at first but the devil was soon at work, Acts 5, 15. The result is that there has been error and division ever since the days of the apostles. The same principle will be seen in local testimonies as well as in a general sense, unless we are careful to guard against the deception of Satan.
The next parable uses the picture of leaven being hidden in a batch of meal. The words are important; the fact that the leaven is hidden indicates that this is something which the woman does not want people to see. Apart from the fact that leaven always speaks of evil in the Scriptures, the fact that it is hidden is against the character that the word of God demands from servants of God. Paul is very careful to demonstrate that his service is open to the view of any who want to challenge him; 2 Corinthians chapter 4 and 1 Thessalonians chapter 2 emphasize that this is how all service should be performed. 2 Corinthians chapter 4 verse 4 shows that any attempt to deceive is an indication that the devil is at work. The parable shows the subtlety of Satan's work; he corrupts what is of God and Christ by hiding evil in the good, so that it is not seen until it has permeated the whole loaf. This is a warning that is repeated by Paul at Miletus, ’Of your own selves shall men arise’, Acts 20. 30. Both Timothy, 2 Tim. 3. 6, and Titus are warned of this. The elders must counter such men by sound doctrine, Titus 1. 7-11. The false teachers are introducing the false doctrine and practices of which the leaven speaks.
Inside the house, the disciples ask Him to explain the parable of the tares. He will do this for those who spend time with Him away from the crowd, but we must make time for it. He explains the purpose of God that the good and the evil which continue to grow until the time of harvest. We can make some distinction based on the type of life that people lead, but only the Lord who sees the heart can tell the difference between His own and those who pretend, 2 Tim. 2. 19.
Are we bearing fruit to the glory of God?

Memory Verse: ‘Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear’, Matt. 13. 43.
February 3	Matthew 13. 44-58.
The Final Parables
The Lord tells three more parables in the house, two showing His love for His people, the third giving another picture of the judgement at the end of this age.
The first illustration is a man who finds treasure in a field. This illustrates how far our Lord was willing to go in order to have a people for Himself; He buys the field, giving a picture of a work that encompasses all. This is the teaching of Paul in 1 Timothy chapter 2 verses 5, 6 where he writes of the Mediator, ‘Christ Jesus who gave himself a ransom for all’. No one will be able to claim that God is unjust, because there is scope for all to be saved if they are prepared to accept the claims of God. The truth is expanded in Ephesians 1 as Paul writes of the purchased possession and tells of the time when all things in heaven and on earth will be gathered together in One, in Him. The treasure may refer to the privileged position of Israel in the earth at that time but it could include the saints of all ages; the fact that it is a parable means that it illustrates truth, so we do not need to limit the picture beyond the boundaries that are found in Scripture. The fact that He hides the treasure could refer to Israel being set aside for a time while the Church is called, Rom. 9-11, or it could refer to the Old Testament saints who are waiting for the Church to be completed before they enter into the fullness of the promise that God has given to them, Heb. 11. 39, 40; it shows how the Lord keeps all His own in the world until the day when He comes to ‘make up His jewels’, Mal. 3. 17. We are kept by Him and by the Father, neither of whom can be equalled for power, John 10. 28, 29. 
The second parable tells of a merchant who is buying pearls. He finds one that is beyond compare and sells all that he has to buy it. This shows the value that our Lord sets upon His people. The fact that the pearl originated in the sea reminds us of the church taken from among the nations; the significant feature is that no price is too great for Him to pay; this is true for His own collectively or for each of us individually.
The third parable concerns the draught of fishes, gathered, and separated into either the good or the bad. If the field was redeemed, it does not mean that every person is saved. Some have no part with Him in His glory; for them, the only prospect is eternal loss. 
The Lord emphasizes the need for wise teaching that uses both the past revelation in the Old Testament and fresh revelation from the New in order to feed the saints fully.
On His return to Nazareth, the unbelief of the people prevents any mighty work being done by the Lord. They thought they knew His origin and so they refused to listen to His teaching. How sad to see the prejudice of men who base their arguments on unfounded supposition.
We need to learn to live by faith, then we shall not hinder the work of the Lord.

Memory Verse: ‘Who, when he had found one pearl of great price, went and sold all that he had, and bought it’, Matt. 13. 46.
February 4	Matthew 14. 1-12.
The Death of John the Baptist
As Herod hears of Christ, he is convinced that John the Baptist has risen from the dead. His conscience tells of his guilt for his part in the death of John. 
The picture that Matthew gives of Herod suggests a man who was ready to act in a way that furthered his own interests. This appears to be a reasonable summary for the man. He arrests John because John had condemned the marriage of Herod to Herodias, his brother's wife. While he wanted John dead, Herod refused because he saw the uproar that this would bring from the people. Once again, he is acting for his own interests, not out of any sense of right or wrong.
On his birthday, the daughter of Herodias dances in a way that pleases Herod, so he promises her any gift that she desires. Herodias anticipated the offer, so her daughter asks for the head of John the Baptist as instructed. This shows the danger of making a promise that is not properly qualified; Herod had no previous intention of acting in this way but he will not refuse this now because he will lose face with the guests. The real character of Herod is emphasized by this; as ruler, he is responsible for maintaining the rule of law; he is not expected to act on someone's whim. His conscience would leave him in no doubt that this is not a just action. The overriding concern for Herod is that he might lose face and even stir up opposition from Herodias. Sadly, the action of Herod is repeated frequently in history, to such an extent that when John hears the judgement of those shut out in Revelation chapter 21 verse 8, the first in the list are the fearful. They may not have done what Herod does here, they may have more reason for fear than Herod, but the Lord cannot change His standard so those who will not accept His word out of fear stand doubly condemned. Firstly, they are guilty of sin. Secondly, they have willingly chosen to refuse mercy because they are more afraid of the consequences in the present life. 
The manifestation of evil is hard to comprehend. Herod sends to have John beheaded and his head brought on a plate as requested. The death of John is unmerited. Herod's conscience would have condemned him for putting John to death, but the way he died shows the corruption in the heart of man; it will make a show of seeing a righteous man killed. This has been repeated through history. Sometimes, the appearances change, but the heart does not. Today, many forms of sin are permitted in the name of tolerance while those who stand for the righteous demands of God may be called intolerant.
John's disciples take the body and bury it, ensuring that he is not identified with those who deserved to die; they tell Jesus, the only action that any could take at this time. 
What kind of testimony will we leave behind?

Memory Verse: ‘And said unto his servants, This is John the Baptist; he is risen from the dead; and therefore mighty works do shew forth themselves in him’, Matt. 14. 2.
February 5	Matthew 14. 13-23.
The Feeding of the Five Thousand
The Lord sets out for a desert place when He hears of John's death. He shares in the grief of the disciples even though He knows the end of all things. He would not expect us to be unmoved by similar events. 
The people did not respect His privacy; they followed on foot. We need to understand the needs of those who grieve and should not add to their pressure. However, the example of the Lord shows that His compassion still moves Him to heal. He cannot ignore a need at any time; His compassion reaches out to others even if His grief may be at its greatest. This is seen at the cross when He shows compassion for the daughters of Jerusalem, Luke 23. 28, the people, Luke 23. 34, the thief, Luke 23. 43, and His mother, John 19. 26. In the evening, the disciples see a fresh need and advise the Lord to send away the multitudes before they faint with hunger. They showed a genuine concern and wanted to meet it within the scope of their ability. This brings a surprising answer from the Lord; they need not go as the disciples could feed them.
Matthew does not record any dissent from the disciples, only an expression of their need. They do not have the means to feed this company, they only have five loaves and two fish. The lesson here for us to grasp is simple. However great the need, or however small our supply, the Lord is sovereign. If we acknowledge our need to Him, recognizing the need and our weakness He will supply to the full. Paul had learned the same lesson in a different context when he wrote, ‘My strength is made perfect in weakness’, 2 Cor. 12. 9. The Lord tells them to bring what they had. As far as the disciples are concerned, they only have to obey; as far as the people are concerned, they only have to sit down on the grass. The Lord looks up to heaven, blesses and gives. His action acknowledges the truth of James chapter 1 verse 17, ‘every good and every perfect gift cometh down from above’. If the disciples give an example in bringing the need to Him, He gives an example in acknowledging the Father who gives. The disciples distribute the food; this sounds like a simple act, but as we think of twelve men carrying food to five thousand men as well as women and children we can begin to understand what this entails. Beyond that, we can only assume that the food multiplies as they take it round or was multiplied in the hands of the Lord; there is no sudden food mountain for the people to see. Whether the food is replenished in their hands or whether it multiples in the hands of the people does not matter; what is important is that there is so much that the people are filled. The lesson for us is that if we bring the need to Him and do what He says, He will meet the need in His own way.
The disciples collect twelve baskets, one for each of them before He sends them across the sea. He sends the crowd to their homes, then He goes up to pray in a mountain alone. Secret prayer is the basis of public power
Are we prepared to let the Lord use whatever we have for His own glory?

Memory Verse: ‘And they did all eat, and were filled: and they took up of the fragments that remained twelve baskets full’, Matt. 14. 20.
February 6	Matthew 14. 24-27.
Walking on the Water
The disciples have another lesson to learn; they set out in obedience to the Lord in familiar circumstances, but they find themselves in danger. Previously, they had been in a boat with the Lord and they woke Him as the water threatened, but this time, they are separated from Him. Their faith is being tested, but the test is greater. The Lord always teaches by stages so when we learn of Him in one situation, He will take us a little further next time. We also need to remember that no two days are the same; however familiar the route appears, it is always different, so we need fresh grace for each step.
Unbelief will tell us that He does not care, that He has left us on our own; faith will rest in the assurance that He never asks us to do something that cannot be accomplished and that He is always near to us, however long He may leave us without revealing Himself to us.
He goes to them at the fourth watch of the night. By this time, they had spent all night on the sea and they must be asking if they would ever reach land again. The picture here is of the fact that our witness is in a world that is hostile and will never let up in its opposition. We will not see the Lord with us personally, but we have the assurance that He will come and bring us safely into the promised blessing. This should keep us in every test. Paul writes, ‘the night is far spent, the day is at hand’, Rom. 13. 12; Peter exhorts us to heed the word of prophecy as ‘a light that shineth in a dark place, until the day dawn’, 2 Peter 1. 19. Let us learn and apply the lesson to our hearts and lives. 
The Lord comes to the disciples, walking on the water. He is Lord of every circumstance, whether we consider His revelation in the trials of life, 2 Tim. 4. 17, the day when He comes to receive us to Himself, 1 Thess. 4. 16, 17, or even a future day, when He will gather His elect for His kingdom, Matt. 24. 31, we can be certain that He will come at the set time if we are waiting for Him. 
The disciples see Him, but they fail to recognize Him. They are afraid of what they see; perhaps they fear a premonition of death. Looking at the circumstances and interpreting what we see in the light of them will always lead to a faulty vision and fear. We need to look with the eye of faith. Reason says that He cannot be on the stormy sea, but faith knows that He can and will use the waves that threaten as His pathway to us, Psa. 77. 19, The cry of despair goes up as the disciples fear an evil spirit would destroy them, but they hear the words of comfort from the Lord of the seas. If our sight fails us, then He will speak so that we can hear the voice that has thrilled our souls so often. While He wants our faith to grow, He has no desire to bring us to harm; He wants to silence every fear that threatens our peace.

Have we heard His voice, ‘Be of good cheer; it is I: be not afraid’, today?

Memory Verse: ‘But straightway Jesus spake unto them, saying, Be of good cheer; it is I; be not afraid’, Matt. 14. 27.
February 7	Matthew 14. 28-36.
Peter Walks on the Water
Peter asks the Lord if he may walk on the water; there appears to be some doubt as Peter says, ‘If it be thou’, but he does not doubt that he can do this with the Lord's help. He has heard the voice and he wants to be certain of what he has heard. He is certain that no one could imitate the Lord's response to his request.
The Lord bids Peter to come to Him and Peter immediately steps out on to the storm tossed sea. He had feared for his life only moments before, but now he steps out trusting in the One who bids him to come. This is the difference that the Lord makes to a situation; without Him, an everyday task can be treacherous; with Him, nothing is impossible. As Peter set out, he walked without a problem; his trust is in One who can never fail so he achieves something that he would not even have dreamed about doing before. If the storm pictures the tests of life, then his walking teaches that faith can overcome every obstacle that the world can throw at us, 1 John 5. 4, 5.
Peter's initial triumph is followed a moment of near disaster. Rather than looking to the Lord, he sees the boisterous wind and is afraid. It is good that he had the faith to start, but he needs that faith to continue. We are often faced with decisions that leave us looking to the Lord for direction, but once we set out, we can easily forget the need to continue looking to Him. Instead of the faith that looks to Him, we find the fear that reminds us of the dangers; they are no greater than they were before, but we are no longer resting on the only secure foundation in such tests. 
Fear is followed immediately by sinking, but Peter recognizes the answer and calls on the Lord to save him. While it is true that a sinner who recognizes that they are in danger of judgement for sin can call and be certain that the Lord will save them, the primary lesson here is that we need to exercise the same faith at all times; there is no time when we cannot call on Him and there is no situation from which He cannot save us. The Lord answers immediately; He reaches out and holds Peter. At this time, nothing depends on Peter. He is not saved because he reached out. He is not saved because he held on to Christ. Everything comes from Christ alone. The Lord rebukes Peter for doubting and, as soon as they reach the boat, the storm ceases. This brings worship as they see yet more of power of the Son of God.
In Gennesaret, the people recognize Him and send into all the country to tell of His coming. They bring all their sick to the Healer. Some only needed to touch and their faith was rewarded; all were healed by the One who never failed to hear and answer the cry of the needy.
Have we by faith heard His call, and felt His touch?

Memory Verse: ‘And immediately Jesus stretched forth his hand, and caught him, and said unto him, O thou of little faith, wherefore didst thou doubt?’ Matt. 14. 31.
February 8	Matthew 15. 1-9.
The Hypocrisy of the Pharisees
The scribes and Pharisees from Jerusalem accuse the disciples to the Lord. They were breaking the traditions of the Jewish elders by eating without washing their hands. This is typical of the flesh which will always try to excuse itself by pointing to others. If they cannot accuse the Lord directly, they will accuse Him by proxy using His disciples. The same is even truer today because the world cannot accuse the Lord directly when He is not present; they will see His people and judge Him according to what they see. While we must not stop doing right because they do not like what we do, we must ensure that we do not give reason for them to accuse justly. The charge they bring relates to their tradition, even by their own admission, it is not a demand of the law.
The Lord challenges the disciples with the fact that they set their tradition above the demands of God. The commandment of God was clear: a man must honour his father and mother, Exod. 20. 12, and if he cursed them then he must die, Lev. 20. 9. There is no ambiguity in the statements even if the initial demand and the sentence for cursing are separated within the law. There is no excuse for disobedience.
The Jewish tradition changed the demand, saying that a man could fulfil his obligation to the law by offering a gift to the temple in lieu of the honour he owed to his parents. In this way, they negated the demands of the law by introducing a tradition that contradicted them. 
The Lord sees through their outward piety and recognizes that the people were guilty of hypocrisy. He quotes the words of Isaiah to confirm their condemnation that they only drew near in lip, not from the heart, Isa. 29. 13. They had translated the law of God into a system of men that was easy for the rich and privileged, but difficult for the common people. 
There are two lessons from this that are very pertinent for us today. Firstly, we need to be careful to distinguish between traditions and the word of God; we must be true to the word without compromise, but we need to consider if our traditions are still valid. They should never be seen as set in stone. Secondly, we must test our traditions against the word of God to ensure that we are not guilty of setting aside the word for the sake of a tradition. It is possible, for example, that we may teach the word in such a way that we may encourage children to go against their parents. Clearly, even a child is responsible to the Lord alone when they hear the claims of the gospel, but they should still be taught to obey their parents in any way that does not deny the truth of God. We may also teach in a way that leads to saints trying to override the elders of an assembly or even the secular authorities; again, it is the duty of all to accept the authority of those set over them, unless it is direct conflict with the truth of God. 
We need wisdom to discern rightly the circumstances of others without prejudice.

Memory Verse: ‘But in vain they do worship me, teaching for doctrines the commandments of men’, Matt. 15. 9.
February 9	Matthew 15. 10-20.
The True Source of Defilement
The Lord now calls the multitude together to hear what He has to say about defilement. His answer to their challenge was private, but now He is going to teach positively and He wants everyone to understand the need for genuine cleansing of the inner man. He tells the people that the source of defilement is what comes out from a man, not what goes in. This appears obvious to us today as we read what He said, but it is easy for us to forget it in the way we conduct ourselves; we can follow certain rituals as if they were demands of God and criticise people who deviate from them. No specific ritual is required to obey the word of God today, but anything we do or say will only be acceptable if it is done out of a true heart.
The disciples ask why the Lord is ready to give offence to the Pharisees. There is a lesson here for us. While we should do all we can to be at peace with all men, Rom. 12. 18, we must not compromise in a path of obedience to God whether it is in preaching the gospel, teaching the word of God or living a Christ-like life. If exposing the true nature of sin is an offence, we cannot avoid the duty to obey. Sadly, because they love evil, many will be offended if sin is condemned but, if we compromise, we may fail to warn someone of eternal issues and a soul may find themselves in a lost eternity. Is there any choice for us when viewed in this light? 
The Lord says that the Pharisees were not planted by the Father so they must be uprooted. They have taken upon themselves the position of ruler and teachers of the people but they do not even know God. This is often the case today; men claim to be leaders of the church but their life and teaching shows that they are in rebellion against God. They allow and sometimes even promote actions that contradict the word of God. In this way, they are blind leaders of the blind; they have refused the light of God but try to teach the word of God from their own ignorance. Such people face the prospect that their actions are condemning themselves and they are leading others into condemnation as well. 
Peter asks the Lord to explain His original statement. The Lord explains that eating something unclean is not a cause of inward, moral defilement; what we eat passes through the body and leaves without having any input on our morality. In contrast, sin is working in the heart, defiling him inwardly in such a way that the corruption may then be seen outwardly in the sins that are listed. As with examples, the teaching here is a further explanation of what the Lord set out in the Sermon on the Mount: He stated that our righteousness must exceed that of the scribed and Pharisees; now He shows that the ritual that they followed to demonstrate their desire for purity was an empty sham of no value in the sight of God.
Are we careful to keep our hearts pure before the Lord?

Memory Verse: ’For out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies’, Matt. 15. 19.
February 10	Matthew 15. 21-28.
The Woman of Canaan
These verses record one of the instances in the gospel narratives where, it seems, the Lord makes a journey for a specific individual. This shows the heart of our Lord and sets an example for us to follow; no one is so insignificant that they are not worthy of our care and attention.
He leaves Israel for a time, going to Tyre and Sidon. Given what we know of these places from the Old Testament, they appear to be unlikely places to visit at first, yet we need to remember that Elijah was preserved in Zidon for the years of famine in the days of Ahab and Jezebel. The lesson is clear; the Lord knows that there are people who are ready to listen to His voice in the most unlikely places. In the light of the refusal of Israel to listen, it is also a reminder to the nation that He will go beyond their boundaries to find those who are prepared to receive Him. This is seen today as the gospel reaches throughout the world while Israel are in darkness because of their refusal to believe, Rom. 11. 12. There is, however, the reminder that Israel will receive the fulfilment of the promise later as the time for Gentile blessing ends as they, too, refuse the gospel, Rom. 11. 21-25.
A Canaanite woman comes to the Lord; she calls on the ‘Son of David’ for mercy but receives no response. The name she uses is one which uniquely relates to Israel. She has no claim on Him in this capacity. This illustrates an important lesson for the gospel. No one will receive from the Lord unless they come with an honest recognition of their position. In the present, no one has any special privilege, all must come as needy sinners to the Lord of all, who dispenses grace as He chooses. While the gospel went to the Jew first, Rom. 1. 16, this is as true for Israel as for any other people now.
The disciples want to send her away; they may think that He is silent because the Canaanites should have been destroyed by Israel. The Lord points out that He has only come to the house of Israel. This could put off many, but she will not be deterred; she may not belong to the nation, but she realizes He will not refuse any genuine need. 
She now takes her rightful place, calling on Him as Lord and worshipping; immediately, she receives the promise that she desired although her faith is still tested. The Lord tells her that her daughter is healed, which happened at that exact time, but she has to go home to prove the truth of His words. The response of the Lord shows that He knows that her faith will rise to the test. It is notable that Matthew records two miracles where the Lord is not present when the healing takes place and both involve Gentiles, Matt. 8. 5-13. The nation who professes His name know little of His power, yet others can see what they miss.
Are we careful to remember that all we have is only on the basis of grace?

Memory Verse: ‘Then Jesus answered and said unto her, O woman, great is thy faith: be it unto thee even as thou wilt. And her daughter was made whole from that very hour’, Matt. 15. 28.
February 11	Matthew 15. 29-39.
The Feeding of the Four Thousand
The Lord returns to the Sea of Galilee. This shows the heart of our Lord. It seems that He made the journey to Tyre and Sidon for the sake of one woman. In John chapter 4 He makes a journey for another individual. Philip followed this example when he left the scene of blessing in Samaria for a man travelling on a desert road, Acts 8. 25-40. As far as the Scriptures record, Philip never returns to Samaria, the place of blessing. 
The Lord sits on a mountain. As He sits there, great multitudes come to Him for healing. There is a picture here of His present ministry as He sits at the right hand of God, receiving all who come in their need to Him and answering every genuine cry. The details here remind us of the response to John the Baptist in chapter 11 verses 4-6. He proves His credentials by fulfilling the prophecy of Isaiah chapter 61 for all to see. The list of those who are healed shows that He meets every need fully. This reminds us of the fullness of our salvation; He does not simply save from the penalty of sin, but He changes lives as well. It is clear from other Scriptures that there is no guarantee of physical healing today, 1 Tim. 5. 23; 2 Cor. 12. 8-10, but we can be certain that there is always provision from Him which will meet every need, Heb. 4. 16.
The people are astonished at the power that He shows and they remain there for three days, watching what He does. It is sad to see that once again they are taken up with the miracles rather than the Word: as we read the gospels, the only lasting blessing is for those who continue in His word, John 8. 31, a test which they refused at that time. 
He looks on the multitude with compassion and tells the disciples that they must not go away without food. As He challenges them, the only provision is ‘seven loaves and a few small fishes’. Once again, He takes what they have and feeds a multitude, this time four thousand men as well as women and children, and there are seven baskets left. 
In the wilderness, our Lord went forty days without food and still would not turn stones into bread for Himself; here, after three days, He ensures that the people are satisfied. He will never do anything to promote His own glory, but He will do everything that He can for those around. He sets the example of thinking about others rather than self, Phil.. 2. 4.
The word for basket here is the same as is used in Acts, 9. 25, when Saul escaped from Damascus. These baskets may have been large enough for a man. Previously, there was a basket for each of the disciples, but now there appears to be more food, as long as it is shared. This is a picture of fellowship, as believers can feed together on the provision that He has made for the people. It is enough for all, but only as they share with each other. In this way, we are all built up in our faith and no one takes a prominent place.
Are all our possessions available for our Lord and His people?

Memory Verse: ‘And they did all eat, and were filled: and they took up of the broken meat that was left seven baskets full’, Matt. 15. 37.
February 12	Matthew 16. 1-4.
A Sign Demanded
The Sadducees now join the Pharisees to challenge the Lord. This is one of only three occasions that we read of the Sadducees in the gospels; they came with the Pharisees to be baptized by John, Matt. 3. 7, they come here, and they come again when the Lord ends all questioning after His enemies had united against Him, Matt. 22. 23-33; Mark 12. 18-27; Luke 20. 27-38. The timing shows clearly that there is no sincerity in their request. He has just healed the sick for three days and then fed a crowd of more than four thousand with seven loaves and a few fish. He had healed the daughter of one of them earlier. There is little more that He could do to demonstrate who He is. It is interesting that they are, in effect, asking Him to vindicate Himself by a sign, yet in John chapter 8 verse 13 they accuse Him of doing exactly that when He challenges them as to the fact that they refuse to accept that the light of life is shining in His life.
The Lord answers in a way that reflects this. They are able to read the signs of the weather in the sky, but they cannot see the evidence of the clear fulfilment of Scripture in front of their eyes. Matthew clearly shows us twenty-one times that prophecies are fulfilled by His life and His actions. The Jews wanted a sign as an evidence of power, whereas the Gentiles judged by human wisdom and reason. Outwardly, the cross shows weakness, as Christ dies without resistance, and folly, as He dies when He could have been crowned as King; by faith, we see the hosts of darkness destroyed, with all the works of the devil and the power of sin broken, Col. 2. 15; 1 John 3. 8; Heb. 2. 14;1 Cor. 15. 57; we see the answer to a question which defeated the wisest of men, Job 9. 2; Rom. 5. 1; Jew and Gentile both receive an answer in Christ. Whether we consider those who ask here or the people of today, the flesh will not receive the testimony of God against itself.
The only sign that is given to these people is the sign of Jonah the prophet. This has already been explained and it is the subject which is prominent as the apostles preach throughout the early days as recorded in the book of Acts. 
It is notable that, as the apostles preach the message of resurrection, the Sadducees become prominent. They will not accept that this is possible so they use every method that they can in order to negate the evidence that the sign has been fulfilled. The Pharisees appear to accept the possibility of resurrection so, rather than direct opposition, they are seen corrupting the truth of the gospel by adding legal observances to the proclamation of simple faith. The reason for the Lord's apparent curt reaction to their demand is clear, not only because they are ignoring what they have already seen, but also because He knows that they will ignore the later sign as well.
Do we walk by faith or by sight?

Memory Verse: ‘ A wicked and adulterous generation seeketh after a sign; and there shall no sign be given unto it, but the sign of the prophet Jonas. And he left them, and departed’, Matt. 16. 4.
February 13	Matthew 16. 5-12.
The Leaven of the Pharisees and Sadducees
The disciples still have to learn the basic truth that the spiritual is most important; they have forgotten to take bread as they cross the water and Jesus warns them about the leaven of the Pharisees and Sadducees. Immediately, they think about bread. The warning earlier about what corrupts a man, Matt. 15. 11, should have taught them that physical bread is not a cause of problem for the spirit, but they do not immediately connect the teaching. We can easily be guilty of the same mistake; we may understand, perhaps, that something such as eating certain foods does not have a literal, physical meaning for us today, but we can still try to take a similar commandment, such as observing days, literally, despite the teaching that highlights the error of such a practice, Col. 2. 16; Gal. 4. 10. While the moral standard of God does not change, there are ritual and social demands which do not have a literal significance today.
The Lord rebukes them for their lack of faith; they have just seen clear evidence that He can provide food for them, yet they question the lack of bread. They have also failed to grasp the significance of the response that the Lord has given to the Pharisees and Sadducees as they asked for a sign. Before we criticise the disciples, we do well to ask how often we are guilty of forgetting what the Lord has just done for us, because we find ourselves in a situation that is slightly different and we fail to make the connection between the two.
After He speaks, they realize that He was speaking about the doctrine of these men. The danger that they pose is because their attacks are not always blatant. In this case, they make a request which, to the Jewish mind, may appear to be perfectly reasonable; it is an attack which is seen in many forms even today. Men ask why God does not intervene in the disasters of life but do not accept that they are only interested in confirming their refusal to believe, not in seeing evidence that will make them believe. This is evident by the fact that occasions when God does appear to intervene are dismissed as coincidence.
The danger highlighted by the Pharisees is that of ritual; they had reduced the law of God into a ritual. We may see anomalies in their ritual but if we are honest there are many practices among believers today that are open to the same charge. Whenever we replace obedience with a ritual, we open ourselves to such a charge.
The Sadducees demanded that everything should be reduced to something which can be understood by the natural mind. They would not accept spirits or resurrection because it was not within the scope of normal experience. We must accept the right of God to act as He will in His sovereign authority.
Faith knows that we can only please our Lord when we are identified with Him. 
Are we living by faith for the pleasure of God?

Memory Verse: ‘Then Jesus said unto them, Take heed and beware of the leaven of the Pharisees and of the Sadducees’, Matt. 15. 6.
February 14	Matthew 16. 13-20.
Who am I?
These verses bring the central challenge of Scripture. Everything else falls into place if the answer to this simple test is correct; nothing else will be right until then.
The Lord asks His disciples who the people think that He is. He does not need them to tell Him because He knows the answer already. What He is doing is exposing the contrast between men's ideas and the understanding of His own. There is no value in accepting what others may say without personal faith. However accurate the understanding, it needs a work of God to make it good in their own experience. 
There were many answers, but they are summarized by the words, ‘one of the prophets’. It does not matter how highly men esteem Christ, they will not accept the reality of His person with the claims that this lays on them. The question is significant because the title, Son of Man, lays claim to the right to rule on earth, Ps. 8. 4; Dan. 7. 13. If He is merely one of the prophets then men should listen but there is no special authority; this is all that men are prepared to concede naturally, even if they use titles that suggest a deeper meaning.
He now asks the disciples for their opinion; the true believer will never compare Him to others, but contrast Him, as Peter does here. He is in no doubt as to the real identity of the One they are following. He is the Christ, the Son of the living God. Peter uses two titles which can only be applied to one Man in the whole of history. However great the reign of David or Solomon may have been, they will be overshadowed by the kingdom of Christ. However closely a man like Moses may live to God, he is never the Son of God. The names do not carry the same significance for men in the world today so we must ensure that we are clear in our presentation of Christ so that they are left in no doubt as to the meaning of His name.
Peter's confession is a revelation of the Father, but it is open to all who genuinely seek the Lord. He can distinguish empty words from a true heart; we have to take a person at face value but He knows the heart. The confession is the Rock on which the Church is built; it, indeed, is the foundation for the fulfilment of every promise that God has given. Without Him, there is no hope, Eph. 2. 12, because He is our hope, 1 Tim. 1. 1. There is no substitute for this foundation, but not even the gates of hell can shake it.
The commission that follows shows the importance of this as the Lord speaks of the keys of the kingdom of heaven. Peter has a responsibility to open doors to the gospel; he can bind and loose with the authority of heaven. A similar expression is used for the local church in Matthew chapter 18 verse 18 showing the privilege into which we have been brought in Christ; the rule of Heaven should be seen on earth among His people.
Are we truly following the person of Christ, or just doctrines?

Memory Verse: ‘And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it’, Matt. 16. 18.
February 15	Matthew 16. 21-28.
True Discipleship
If the disciples have learned the greatness of the person of Christ, they must now learn the work that He has to accomplish. They need to realize that for all the greatness of His person, He cannot save a single soul without dying and rising again. He begins to tell them about His sufferings, death and resurrection. Sadly, each time He tries to tell them, He is interrupted and the message is lost, ch. 16. 22; 17. 10; 17. 24: 20. 20. We need to be careful as we read not to be so occupied with our preconceived ideas that we fail to hear the message that the Lord has for us.
Peter rebukes Him. We can understand Peter's concern and even something of his logic, but Peter needs to learn, as we do, that faith takes the Lord at His word without question. The rebuke is a contradiction of Peter's confession because the Son of God must know what will happen and, if necessary, could prevent it. In such a situation, we should be asking the question, ‘Why?’ 
Peter calls Him ‘Lord’ yet tries to tell Him what to do; this is a denial of the title that he uses now. It reminds us that simply speaking of the Lord does not mean that we accept His authority in our lives. We must show that He is Lord by the way we live. The Lord recognizes the lies of Satan behind the words of Peter and quickly silences the one at the root of the problem.
The Lord now outlines what it really means to be a disciple of His. It is a matter of will; if any man desires to follow Me. This will never happen by itself or by following other people; we may be brought to a point of decision, but there must always be that moment when it becomes a personal choice. It requires self-denial. We cannot follow Christ and seek our own ends. It requires taking the place of a dead man as far as sin and the world is concerned. We cannot follow Him and still be identified with a world that rejected Him or actions that dishonour Him. Finally, it requires dedication. We must be prepared to follow without question wherever He may lead. The earlier words have already indicated the extent of this with the assurance of His triumph that we are called to share. This is confirmed by the warning that there is no place for compromise. To live for this life is to lose eternally; to lose this life is to gain eternally. There is no middle ground. Sadly, the evidence of testimony today is that there are many who try to claim a middle ground. Only the Lord knows the reality of a profession, but we need to recognize the serious issues that centre in Him even if the real calculation is simple. Gaining all the world is far outweighed by eternal loss for a single soul.
After such a challenge, the Lord again gives a glorious assurance of certain reward for the faithful. We can never be the loser if we identify with Him.
Do we live in the light of the near return of our Lord and Saviour, Jesus Christ?

Memory Verse: ‘Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me’, Matt. 16. 24.
February 16	Matthew 17. 1-9.
The Transfiguration
Chapter 16 ends with the prospect of His coming but chapter 17 starts with a preview of His glory. Matthew tells us that it is now six days later, This reminds us of the work of God in creation. He took six days to form the heavens and the earth until it was ‘very good’, Gen. 1. 31, now He pictures the fulfilment of that as He works to bring in the New Covenant, Jer. 31. 31. Sin marred the original creation, but the purpose of God cannot be thwarted, so He will bring in the perfect rest that He desired from the first.
Three go with the Lord into the mountain: Peter, James and John. These are the only apostles named after Pentecost. Peter is the preacher who speaks to the multitudes; he takes the gospel to those who have not heard it before, Acts 10. James is the first of the eleven to die, killed by Herod, Acts 12. 2. John is the last to die, remaining as an elder to shepherd the saints to his last days, 2 John 1; 3 John 1, which appears to be many years after the others have died. 
The Lord is transformed before them; these three have the privilege of seeing the glory of God revealed in Him. Stephen, Acts 7. 55, and Saul of Tarsus, Acts 9. 3, have similar experiences. In Stephen’s case, as he dies, but, for the others, it is one which moulds their lives. While we may not have a vision like these men, we all need to capture the truth of what they see as they learn that He is the manifestation of God on earth. Peter records this in his last writing, 2 Peter 1. 16; Paul tells of his experience in Jerusalem and Caesarea before being taken to Rome, Acts 22. 6; 26. 13. As John writes his gospel, he alludes to this, although he clearly shows that the outward experience on that day was something that was always open to the spiritual eye.
The face and garments are described in a way that tells of glory and purity. Here is One who is open to view and His life is a display of glory with nothing to detract.
Moses and Elijah are with Him. They may speak of the law and prophets; they may remind us of the first and last witness of God to the nation under the Old Testament. Peter wants to retain the scene, but he has to learn that there is only One who can be honoured. Moses and Elijah are removed and the Father bears witness from heaven that this is His beloved Son. Moses and Elijah failed, but there is One in whom He has found nothing but delight. He must be set on His own.
The second lesson that they must learn is the fact that the Lord will rise from the dead. Sadly, they still cannot understand what He is saying and they do not ask Him to explain at the time. We need to be careful to take the time with Him to ensure that we understand what He is telling us.
How far do we recognise the unique personality of our Lord?

Memory Verse: ‘While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him’, Matt. 17. 5.
February 17	Matthew 17. 10-21.
Elijah and The Demon-Possessed Child
Instead of asking about the resurrection, the disciples ask about the coming of Elijah. They miss the opportunity to learn what the Lord wants to teach because they have their own question. The answer is a clear indication that John the Baptist had fulfilled the prophecy, if only the people had been ready to listen, but they refused him and the Son of Man will also suffer at their hands. Again, He tries to redirect their thoughts to the subject that was of primary importance, but they are not ready to listen. We all learn that there are questions that would have been answered and troubles for which we would have been prepared if only we were prepared to listen to our Lord.
As they return to the multitude and the nine, they are met by a man who kneels to plead for mercy for his son. The child is possessed by a demon, and in danger of his life as a result, yet the nine can do nothing to help. This was not a new situation for them, but they had not learned the importance of receiving fresh help for each test. We need to remember that one victory does not mean a complete triumph; we may overcome at one time and then find that we are prey to the same situation later because we trust in our own strength or the strength of past experience instead of waiting on the Lord for fresh help. Often one victory may be the precursor to a subsequent failure because we do not trust.
The Lord asks how long He must suffer this perverse generation. The man comes to the Lord in his need, but seems to imply that the failure of the nine suggests that He cannot help either. The nine have failed to bear a faithful witness because they trusted in their experience instead of going back to the Source of all power. The multitude may be collecting in anticipation of failure. Whatever failure there has been, whatever lack of faith, the eternal Son of God will not fail. He rebukes the spirit and restores the child to his father without any further interruption. 
The disciples ask why they could not heal this child. They cannot see any difference between what they did and what He did, yet the result was vastly different. The reason is that we need to have the Lord to guide us at all times. We may have done something many times before, we may have seen the Lord working in the same way before, we can be certain that imitation will never be accompanied by the power of the Lord. If we are to be of value to our Lord in His Service, then we shall need to learn the lesson of earnest prayer, waiting for the Lord to guide us and enable us to press on in the way that He directs when He directs. It may be that we will need to set aside legitimate things to determine how the Lord wants us to proceed. This is the significance of prayer and fasting in this context.
Do we remember to look to the Lord for help in every situation?

Memory Verse: ‘And Jesus said unto them, Because of your unbelief: for verily I say unto you, If ye have faith as a grain of mustard seed, ye shall say unto this mountain, Remove hence to yonder place; and it shall remove; and nothing shall be impossible unto you’, Matt. 17. 20.
February 18	Matthew 17. 22-27.
Betrayal and Tribute
The Lord again warns the disciples of His impending death and resurrection. This time, He tells that He will be betrayed into the hands of His enemies. Even the fact that He is to be betrayed does not arouse their concern enough to ask Him for more explanation. They are sad at the news, which suggests that they had not listened enough to hear Him speak of rising again. Although there is some progress here, there is still only a partial grasp and this proves to be worse for them than hearing nothing. It is a principle of the Lord's dealings that He will never leave His people without hope. He consistently tells of the resurrection, but they do not grasp the meaning. We, too, will face many situations for which our Lord wants to prepare us but we need to listen to all that He says so that we are not like these disciples.
In Capernaum, someone asks Peter if his master pays tribute. He immediately says that He does. The Lord challenges Peter about his answer because he has failed to grasp the greatness of the person of Christ. He may have made a confession which is perfectly true, but he is still learning to understand the significance of the confession. This is a lesson that we all need to learn. We can never exhaust the person of our Lord and we need to take time to review our lives and teaching in the light of His glories, so that everything is done for His glory alone. A king only receives tribute from his subjects, not from his own son. Peter has indicated that the Son of the living God gives tribute to men, whether it is for the house of God or for the earthly rulers. We need to consider how our actions may reflect on the person of our Lord and ensure that we do not belittle Him.
While the Lord points out the folly of Peter's reasoning, He then shows that his answer is right, but for the wrong reasons. He is under no obligation to pay tribute, because He is ‘God over all’, Rom. 9. 5, but He does pay to avoid giving offence to others. The principle behind this is developed in the next chapter; it is also taught clearly in the writings of the apostles, Rom. 13. 7; 1 Pet. 2. 13-17. While we are sons of God, we are left to move in this world as subjects of its authorities and so we must pay whatever duties it may ask of us. 
Peter is sent to catch a fish, where the tribute money is found. Again, the Lord shows His absolute power. He will pay the tribute that is due, but He can overrule so that the payment is found. It may be that He did not have the money to pay directly but He knows where it is; we need never doubt that the Lord is sovereign and, if He asks something from us, He will not allow us to suffer as a result.
Are we careful to ensure that our thoughts and actions are right before the Lord?

Memory Verse: ‘He saith, Yes. And when he was come into the house, Jesus prevented him, saying, What thinkest thou, Simon? of whom do the kings of the earth take custom or tribute? of their own children, or of strangers?’ Matt. 17. 25.
February 19	Matthew 18. 1-11.
The Question of Offending Others
The disciples come with another question. It is possible that they have thought about the fact that the Lord is to be put to death so now they ask who is greatest in the kingdom, thinking that He must be replaced. The question is a reasonable question for men, but it overlooks much of what the Lord has been trying to teach. 
The Lord answers by raising an even more important question. Without a conversion that leads to becoming like a little child, there is no possibility of entering the kingdom. The picture is that rather than the competition of men trying to outdo each other, we must be marked by a simplicity of faith that rests in complete confidence on the Lord, in the same way as a child depends on its parent. He follows by pointing out that to be great in the kingdom requires the humility that is prepared to take the place of a little child. He is the perfect example for He made Himself of no reputation, Phil. 2. 7. It is possible to be too important in our own eyes, but it is never possible to be too lowly.
The second lesson is that we must show the same care for all as the Lord. He sets store by all, however insignificant to the eyes of men. A little child is of great importance to Him, so we must ensure that we do not despise them. Here is the answer to the question of who is greatest – no one is to be set down. We automatically tend to look up to people, but the Lord teaches us here that we should give priority to looking for those who need our care, not in a condescending manner, but with the same love as He has shown to us. This is emphasized in the next verse when He states that it is better to be drowned in the sea with a millstone round the neck than to harm one of them. In the context, the danger is likely to be that we overlook them, as insignificant, or we upset them, by a condescending attitude that makes them feel unwanted. Every believer is a child of God on the same basis as any other and, as such, deserves the same treatment for the same reason. 
The danger of stumbling (offences) cannot be overemphasized; the Lord uses various members of the body to show where these acts can originate. It is easy to see how the hand speaks of the things we do, the foot of the places we go, and the eye of the things we see. All of these may be a cause of stumbling for ourselves or for others. Many things are not directly against the teaching of Scripture but they are not beneficial, 1 Cor. 6. 12; 10. 23; the thought here is perhaps emphasized in Revelation chapter 21 verse 8 where the list of those who are shut outside begins with the fearful. Those who are not saved because of the fear of others have their part in the lake of fire, the second death. 
The Lord reminds us that angels and the Father are watching for those who stumble any of His own. It is a contradiction of the purpose of the Saviour which we must fulfil; He came to save the lost, not to lead them to destruction.
Are we careful to consider the effect of our actions and words on others?

Memory Verse: ‘Whosoever therefore shall humble himself as this little child, the same is greatest in the kingdom of heaven’, Matt. 18. 4.
February 20	Matthew 18. 12-20.
Care for the Saints
In contrast to the possibility of stumbling others outlined in the earlier verses, the Lord now shows the care that we should have towards those who have strayed. Although the parable here is similar to the opening verses of Luke chapter 15, there are significant differences. This has in view some who have strayed, in Luke 15, it is a lost sheep; in Luke 15, He searches in the wilderness, which suggests those who have never been brought into the fold, here it is the mountain. This parable highlights those who are trying to walk a right path but have strayed, possibly because they have already been stumbled. It is not enough that we are careful to avoid giving offence, we must also be ready to seek the welfare of those who have stumbled. The reason for the sheep straying is not given because we should not make a distinction between those who have been stumbled by others and those who have stumbled because they were not careful in their own conduct. We should have the same shepherd care as our Lord. It is easy for us to judge a person's actions or motives and decide that they have caused their own problems. This is no excuse for failure on our part to try to bring them back. The words, ‘If so be that he find it’ remind us that we may not be successful, but that is no excuse for failing to seek or even for giving up in the effort.
The next verses teach how to deal with trespass or sin when it arises. While it cannot be overlooked, it should be dealt with in a way that involves as few people as possible. The first step is for the person recognizing the sin to approach the one at fault on a personal level. This is the ideal, as no one else is involved. Only if this fails should another person be approached, on this occasion two or three witnesses; typically these would be men who fulfil the requirement for elders that are set out in 1 Timothy chapter 3 and Titus chapter 1. If this fails, the matter would need to be taken to the church; the context demands that this is a local company rather than the whole body. This action is then binding as far as heaven is concerned. The meaning of this is that no other company of believers can ignore this judgement until the matter is resolved. Clearly, they can help to resolve the problem in certain circumstances. It is to be expected that, while the saints in a local company will be guided by those who are set over them, 1 Thess. 5. 12, they will also be aware of any personality issues which may cloud the judgement in such situations, so the final action would only be carried out in situations of extreme rebellion.
The section ends with the double assurance. Firstly, for prayer; where there is agreement consistent with the mind of the Lord on earth, it will bring a positive response from heaven. Then, when we gather in His name, He will be there. We cannot take this as an unconditional promise because the expression indicates that it only applies when there is a genuine desire to obey the teaching of the word of God in all that is done, even though there may be failings due to human weakness. 
Do we have the same love for the saints that our Lord shows to us?

Memory Verse: ‘For where two or three are gathered together in my name, there am I in the midst of them’, Matt. 18. 20.
February 21	Matthew 18. 21-35.
Forgiveness
Peter now asks an obvious question in view of what the Lord has taught, How often should I forgive? In the light of the earlier verses, it is easy to see how this rises: There is a brother who often appears to stumble, how often do I seek and restore him? There is another who has sinned and been restored, now he sins again: How often do we forgive? It is also important to realise the significance of this in the light of the two verses that immediately precede the question. If we fail in this respect, our prayers will be hindered, Matt 6. 12,15,16, and we will not enjoy the presence of the Lord, v. 20. This is not an idle question or even one that is out of context; it is one that directly affects the testimony of the saints today.
Peter thinks that seven times is probably a good number; he know how often seven is used for a complete work, so it appears to be reasonable but the answer is that it must be seventy times seven. The idea of this number is not a specific limit so much as a number that we could never retain. It is hard to imagine that we would be faced with a situation where we might forgive this number of times and if we had forgiven wholeheartedly, we would not have a record to know that the number had been exceeded. The true example of forgiveness is the pattern set by our Lord, as He forgives even those who nailed Him to the cross, Luke 23. 34.
The Lord tells a parable to illustrate how we should forgive in the light of the way in which God forgives us.
A servant owes the king ten thousand talents: in today's money this would be millions of pounds. The king orders that the man is sold with his wife and children to pay the debt; he pleads for mercy and promises to pay the whole debt. The king writes off the debt, because he knows the servant could never pay. 
As the servant leaves, he finds a fellow servant who owes him one hundred pence. The sum is several thousand times less than the debt that the king had written off and he hears the same plea as he had made to the king. He refuses to show mercy and arranges for the man to be imprisoned until the debt is paid. 
As we consider the parable, we must remember that the Lord told it to illustrate the specific truth of forgiveness. We cannot use this parable to contradict the clear teaching of Scripture that once the Lord has given eternal life, we cannot be lost. It does show, however, that one of the first evidences of eternal life is a readiness to forgive others because we have been forgiven; we should also remember that it must be from the heart, not in word alone. It is easy to say that we forgive but as soon as an issue arises, the past is brought back to light: this is not forgiveness in the way that our Lord forgives or expects us to forgive.
Are we able and ready to forgive others because the Lord has forgiven us so much?

Memory Verse: “So likewise shall my heavenly Father do also unto you, if ye from your hearts forgive not every one his brother their trespasses”, Matthew 18. 35
February 22	Matthew 19. 1-15.
Divorce and Children
This chapter starts the final stage of the Lord's public ministry as recorded by Matthew. The events so far have centred in Galilee but now He leaves for Judea. Galilee has had its opportunity and failed to respond, now the Lord moves into the region where He will meet more direct opposition and also where only one miracle is recorded by Matthew
As He comes into Judea, great multitudes come to hear and He heals their sick. There is no difference in His ministry or its effect on the people.
The Pharisees come to test Him. They are determined to catch Him out in some way. He has answered every question that they have raised, but they are not finished; they now ask about divorce. Their question is on what grounds a man may put away his wife. The way in which Matthew introduces this indicates that the question is not genuine. Some appear to believe divorce can be granted for any reason, others limit it. If the Lord states that it is limited, He will be unpopular with those who think it should be unrestricted; if He does not limit it, they can quote the law, Deut. 24. 1, to indicate that the only ground for divorce is uncleanness in the woman.
The Lord replies by referring them back to the original purpose of God in marriage. A man will leave his parents and be joined to his wife in a way which means that they are one flesh. God joins them so no man has the right to break the bond. This is the intention of God relating to marriage going back to the beginning of time.
The Pharisees believe that they have an answer because divorce is permitted under the law, so the Lord appears to contradict the word of God. He points out that divorce was given as the result of the hardness of heart of the people; it was never intended by God. The fact that the Lord gives a solitary reason for divorce here is consistent with Deuteronomy chapter 24 verse 1, but limits it to the time when the man takes his wife. He cannot make the claim after the marriage. It is also interesting that Deuteronomy chapter 22 gives clear instruction regarding how uncleanness should be handled. As Matthew chapter 1 verse 19 implies, divorce was a merciful exception to the demand of the law that the maid who is guilty should be put to death. Such is the teaching that the disciples ask if it is not better to remain unmarried, but the Lord points out that each must do as is given to them. 
Children are brought onto the scene now and the disciples turn them away, trying to protect the Lord. The disciples have forgotten the teaching of chapter 18, but the Lord demonstrates His consistency as He takes the children in His arms. It is significant that this is recorded here, as children usually suffer most as a result of a divorce when the parents are more concerned with their own feelings that the effect on the lives of others.
Are we always careful to consider the weak and insignificant?

Memory Verse: ‘But Jesus said, Suffer little children, and forbid them not, to come unto me: for of such is the kingdom of heaven’, Matt. 19. 14.
February 23	Matthew 19. 16-30.
The Rich Man and True Riches.
In contrast to those who are only interested in trapping the Lord, there is a man who has a genuine desire for eternal life, but he still wants to do something to earn it. His question shows the way he is thinking and the Lord challenges him to put his life to the test. He highlights the real problem, by pointing out that only God is good. He then tells him that keeping the commandments promised life. The law demands complete obedience without failure, but the man asks which. James summarizes the principle in the words, ‘For whosoever shall keep the whole law, and yet offend in one point, he is guilty of all’, Jas. 2. 10; this man thought that he could choose what to obey. The Lord still continues to review the law with the man. He is working to expose the failure of the man. He lists five specific commandments and the one which summarizes our responsibility to other men; the man is bold enough to claim that has kept them all from his youth. The Lord now tests his statement by asking him to sell what he has, give to the poor, and follow Him. Does he love his neighbour as himself? Does anything displace God? Does he covet? His own profession is seen to be false and there are at least two other commandments that he cannot keep; he had great possessions, so he left full of sorrow because he could not give up the possessions for Christ.

The Lord now warns that the rich cannot easily be saved. There is no question about the desire of this man, but his love for riches surpasses the call of the Lord. It is easy to trust in the Lord and riches, but, when a choice is required, he cannot make the right one. The Lord uses the picture of a camel passing through the eye of the needle. In the context of what follows, this appears to be an indication that it is only a work of God that can ever accomplish this. The poor come in their material need and have nothing to hold them. The publicans and sinners come in their moral need, knowing that they can never earn eternal life. Many, like this man, want to do something but are not prepared for the cost.
Peter asks about himself and the other disciples who have given up their livelihood and families for the sake of Christ. He wants to know what they will receive. It may be that, after the warnings about the Lord's suffering and death, Peter is facing the question as to whether there really is anything for them in following Him. The answer is clear. There is reward in the regeneration. This is the time of which Ezekiel speaks in chapters 36 and 37, when sin is put away, lives are transformed, and the nation is revived. For the twelve, including the replacement for Judas Iscariot, there is the promise of a throne to judge the twelve tribes of Israel. At present, they are linked to a Man who is about to be killed and they are likely to follow; there is no immediate relief, only the assurance that the future glory will outweigh any present sufferings
Do we always have time for any who come to us for help?

Memory Verse: ‘But Jesus beheld them, and said unto them, With men this is impossible; but with God all things are possible’, Matt. 19. 26.
February 24	Matthew 20. 1-16.
The Labourers in the Vineyard
The Lord now gives another parable to illustrate reward in the kingdom. A householder goes out early and hires labourers for his vineyard. In the context, it is important to note that he agrees the wages with the men and they go into the field without further question; there is no dispute about the amount that they are to be paid. On four later occasions, he goes back into the market, finds men who have nothing to do and hires them with the promise of a just payment. There is a challenge here as to what incentive we need to work for our Lord; we should be content with the promise of a just reward.
When the day ends, the man pays the labourers, starting from those who only worked for an hour. They receive a penny in payment, which is what the original workers agreed. The other men are all paid until it comes to those who were employed from the first. Up to this time, no one questions the payment, whether they worked for one hour, three hours, six hours or nine hours. When the first men come to be paid, they question the owner because he gives them the same, even though it is what they agreed from the first. They plead what they have done but the master has to remind them that he is keeping his word; they wanted no more so, if he chooses to treat others in the same way, that is his prerogative.
There are many lessons which we can learn from this parable. It is a picture of grace, which gives freely to all without question; in this way it reminds us of the true basis of eternal life. It cannot be earned, it can only be received by faith as a gift of God. In this context, the first labourers are a picture of men like the ruler who think that they can earn eternal life. All their efforts are of no value apart from the grace of God that gives to those who trust Him without any reference to our merits. It may also be a picture of reward. We read of David that he ‘served his own generation’, Acts 13. 36. This is all that any are asked to do and the reward is out of the bounty of God. Some may serve in the face of great adversity, others may face little opposition. Some may see great harvests, others may see few gathered in. All we are asked to do is to serve faithfully where the Lord has placed us and He will reward in a just manner.
The underlying principle here is summed up by Paul to Timothy as, ‘Godliness with contentment is great gain’, 1 Tim. 6. 6. We cannot judge by the standards of the present age and expect to receive a reward that is just relative to others, that is, according to the outward appearances that men use rather than what is right in the eyes of God. Let us judge matters in the light of Calvary, then we will realize that to receive eternal life far outweighs anything we might earn; any reward that we receive for our service is a bonus. It is the work of the devil to question the ways of God, but faith is content to trust Him in every circumstance and accept His judgement as true.
Are we content to serve the Lord without question?

Memory Verse: ‘So the last shall be first, and the first last: for many be called, but few chosen’, Matt. 20. 16.
February 25	Matthew 20. 17-19.
The Way to Jerusalem
As He goes up to Jerusalem, the Lord takes the twelve aside to tell them what is about to happen, so that when it happens they need not be surprised. Although He has spoken about this at different times, He clearly wants them to understand what is happening. He does this privately, because this is a special revelation for them, not for all people, and He does not want to be interrupted by others while He tells them. We need to realize that our Lord has things to reveal to us as well, but we must take time with Him alone if we are going to learn what He wants us to know. There are many times when He gives a forewarning of what is to come, but we find ourselves unprepared for the circumstances that come because we did not take the time to listen to Him when He tried to warn us. We need to remember that reading the word and praying are a means for the Lord to speak to us. He may speak directly or use others to bring a message. We need to have our ears and hearts open to discern when He speaks.
On this occasion, the message is simple, yet it is explicit in every detail. He will be betrayed to the scribes and Pharisees; one of His own will deliver Him up to His enemies. They will condemn Him to death; the sentence is decided by the Jews, not the Gentiles. They will hand Him over to the Gentiles to be mocked, scourged, and crucified. The Gentiles will carry out the sentence decided by the Jews, including the form of death that Jews could not and would not execute themselves. The Word of God must be fulfilled to the letter. He will rise again the third day. Jew and Gentile have united with one of His own to bring Him down, but all the powers of earth and hell combined cannot prevent the sentence from being overridden by the hand of God. The description here emphasizes the unity of man in trying to remove the Son of God, but it only serves to demonstrate the sovereign power of the One who cannot be destroyed. There are many today who face a similar onslaught, but we can all be encouraged whatever trial we face, in the assurance that there is no power that can ever stand against the One who has promised never to leave us or forsake us, Heb. 13. 5, it is little wonder the writer adds, ‘So that we may boldly say, The Lord is my helper, and I will not fear what man shall do unto me’.
As the events unfold, we find that, as with each occasion, a distraction arises to prevent the Lord's warning from being heeded as it ought. Whatever the specific source of the interruption, behind it is the fact that the devil is always active to stop us from obeying the will of the Lord. We must be diligent to ensure that we take time to enjoy fellowship with our Lord alone and to hear what He says as we read His word and pray. Nothing less than this will be of any value, which is why the devil will use every means to stop this if he can. Reading or prayer alone is not adequate, both are vital for our welfare.
How careful are we to make sure we understand what our Lord says to us?

Memory Verse: ‘Behold, we go up to Jerusalem; and the Son of man shall be betrayed unto the chief priests and unto the scribes, and they shall condemn him to death’, Matt. 20. 18.
February 26	Matthew 20. 20-34.
The Request of James and John
The warning of the Lord is lost as James and John come with their mother to ask for a favour from the Lord. We cannot directly attribute this to the devil, but it is likely that he would implant the thought to ensure that the disciples are distracted. There is a warning that we can do the work of the devil by interrupting a time for reflection with something which is entirely out of place.
The mother's request is for a place to be given her sons on either side of Him in the kingdom; every mother wants to see their sons progress and she shows discernment in her request. Far better such an interest than asking about material gain or secular success, but it is still a misplaced desire. Only One is worthy of honour and nothing can be allowed to compete with Him.
The Lord does not dismiss their request out of hand but rather He shows the path that is required before any can lay claim to such a place. This is not the reply that they expected but the lesson is clear. He speaks of a cup and a baptism. The cup reminds us that our life is meted out by God. The Lord has the right to direct our path in the way He chooses. He is asking the two if they are prepared to follow the same path that the Father has set out for Him; this is the path of treachery, false accusation and death. The baptism speaks of what they must pass through, emphasizing the bitter hatred of men, who hated Him without a cause, as they exact the same demands on His people. Both say that they are ready for this and receive the assurance from the Lord that they will see their profession fulfilled, but He cannot guarantee the original desire because this is not His to give. Men think of the glory of serving bravely in the fierce conflicts. While we may face a fierce conflict, the important difference is that we must not promote our own glory or seek gain by aggression. We are called to a path of lowly submission, epitomised by our Lord as He goes on to the end of His earthly pathway. We are to ‘follow His steps’, 1 Pet. 2. 21, to know ‘the fellowship of His sufferings’, Phil.. 3. 10, ‘Looking unto Jesus’, Heb. 12. 2. The ten hear of the request and are indignant, showing that they are no better in their heart than the two. They all must learn to walk as He walked, in lowliness, meekness, and forbearance, Eph. 4. 2. 
Two blind men meet the Lord as he leaves Jericho, the place of the curse. They suffer from a disease that reminds us of the curse of sin, but they realize the opportunity that is theirs. Even if the multitude rebukes them, they are not prepared to be silenced. We ought to look for such a response as we preach the gospel. It is clear evidence of faith and the result is that the Lord calls them to Himself. He asks for their wish and responds by granting their request and they follow Him. We need to have the same love for the lost; they are like beggars with no help for themselves from men, we alone have true words of life and comfort for them.
Do our lives bear fruit for the glory of God?

Memory Verse: ‘Even as the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many’, Matt. 20. 28.
February 27	Matthew 21. 1-14.
The Entry into Jerusalem
The Lord comes to Bethphage, which means the house of a green or unripe fig. It is a true picture of the nation at that time; the outward formalities give the signs of life, but there is no reality when put to the test. Despite the reaction to the preaching of John and the Lord Himself, there is nothing but show for the most part. The Lord and His disciples are at the Mount of Olives; this is the place where the prophecies of His coming indicated that He would be found yet the nation is not waiting for Him as they should if they had heeded the words of John. There is a challenge for us in that we profess to be waiting for our Lord to come, but do our lives show that we believe it is imminent? 
Two disciples are sent to find an ass and a colt for Him to ride on. If they are challenged, they must reply, ‘The Lord hath need of them’. The disciples do not appear to know the place or the owner, but the Lord knows the place and that the request will be granted because He is asking. This reminds us of the confidence that we can have in our Lord when He directs; even the most obscure directions are sure to prove correct. 
He comes in fulfilment of the word of God, ‘Sitting upon an ass, and a colt, the foal of an ass’, v. 5; Zech. 9. 9. The people welcome their king in a song of triumph, again taking the words of Scripture, Ps. 118. 26, as they greet Him with a song and palms of victory. Their only thought is that He will deliver them from the power of Rome; they need to realize that there is a greater victory over sin and the devil to be accomplished. This must take place before the nation can enter into the fullness of the blessing that the Lord intends for them. They must also enter into the kingdom by new birth, with the change of heart that this requires, rather than a recognition of outward power.
The people of Jerusalem were moved. At His birth, the wise men moved the city when they asked for the new born King. Herod was angry and tried to kill Him. Now the city is moved again, but this time it is the Jewish leaders who are moved to enmity and they plot to kill Him. They only see Him as the Prophet from Nazareth; they need to recognize Him as Son of God before He can rule in power. Those who refuse Him in this life will see Him as the Judge who condemns to eternal condemnation.
The Lord goes up to the temple and purges it of merchants and money-changers; the place where the Lord placed His name, that was chosen as the House of Prayer for all nations, has become a den of thieves. They see a foretaste that day, but the fullness cannot be seen because of their unbelief. We need to review our lives to ensure that we are living in a way that is consistent with our profession. Today, because we have a heavenly calling, we cannot separate our secular activities from the spiritual worship; our conduct at all times reflects on the testimony of the House of God.
Do we live in the good of all that we profess by our outward actions?

Memory Verse: ‘Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass’, Matt. 21. 5.
February 28	Matthew 21. 15-22.
The Condemnation of the Nation
The chief priests and the scribes were upset as they saw the miracles of the Lord and hear the children's praise. Their bitterness is so great that they challenge works of kindness and children's songs. There is no doubt that they are moved by envy because the response of the children highlights His acceptance and their failure. 
The Lord answers their request to silence the children by pointing out that they were only fulfilling what had been foretold in Psalm 8 verse 2, ‘Out of the mouth of babes and sucklings hast thou ordained strength (or ‘perfected praise’ as in the Septuagint)’. They show that the pride that comes with maturity of age may lead us away from the Lord. It is only a simple, child-like faith that leads us to appreciate the Lord and His ways with us. We must keep our trust in the Lord to the same simplicity as a child shows towards its parents. This will allow us to enjoy the fullness of His joy. 
The Lord returns to Bethany for the night then comes back in the morning where He enacts an action parable that shows the judgement that is coming on the nation. If Bethphage is the house of unripe figs, then the Lord sees a tree which is covered with leaves, but no fruit; when He finds no fruit, He condemns the tree to fruitlessness and it immediately withers. 
While we can see a picture of the nation and its judgement, we can also see a reminder that fruit is the evidence of life, so we should be looking for fruit and we should be preaching in a way that demands a change of life, not just a profession of faith. John records that the Lord would not commit Himself to many who believed when they saw His miracles because He knew their heart, John 2. 24, 25. There is nothing for Him in a profession that is word only without the reality in the heart. Many follow for the miracles, because they think that He will introduce the kingdom of God at that time; today many follow in name because they think that they can avoid the judgement of God without any change of life. They fail to accept His claims in their hearts and lives.
The Lord encourages His disciples with the assurance that prayer, which is accompanied by faith, can accomplish more than what they have seen. It is an assurance which we can take at face value with the encouragement that it gives us to lay hold on all that He has put at our disposal. It is also a picture of the effect of the gospel. If we preach in faith, going forward as directed by the Lord, we will see mountains of doubt and fear disappear as the Lord moves for His praise and glory. The message that we have to tell is one of ‘the power of God unto salvation to everyone that believeth’, Rom. 1. 16. This is not simply a deliverance from the judgement of God that our sins deserved, this is a power that delivers from the bondage of sin and brings us into the glorious liberty of the sons of God, Rom. 8. 21.
Let us set our hearts to know His will, and pray in accordance with this for His glory.

Memory Verse: ‘And all things, whatsoever ye shall ask in prayer, believing, ye shall receive’, Matt. 21. 22.
March 1.  	Matthew 21. 23-32.
The Authority of the Lord.
The chief priests and elders challenge the right of the Lord to teach and to work miracles in the temple. They ask Him where He received the authority that He claimed for doing this, thinking that they would be able to stop Him because He had none. If He claims authority from God, they will dismiss this because they see themselves as His formal representatives.  If He refuses to answer, they will silence Him for having no right. As such, they think that they have Him trapped.
He asks a question that silences them and answers their question at the same time. The question is: Where did John receive his authority to baptise? Matthew explains the dilemma that this causes for these men. Either they accept that John was sent from God or they say he was acting on a man's initiative. In the first case they are condemned for ignoring him. In the second, they will upset the people because they recognise John as a prophet sent from God. The Lord  actually does more than simply silence them with a question that they dare not answer.  He exposes their true character. The only reason why they cannot answer is because they are controlled by what men think rather than the word of God. This brings a challenge to us. If we live according to the ideas of men, we open ourselves to the danger of hypocrisy. There is nothing wrong with avoiding actions which offend others when that is the clear motive. There is a serious issue if we take this further and allow the fear of men or the desire for praise from men to prevent us from obeying the word of God.
The Lord now tells a parable that clearly exposes the true character of these men and leaves them in no doubt as to their true standing before God. The parable tells of a father with two sons whom he asks to work in his vineyard. The first agrees immediately but never goes, the second refuses, then repents and goes to work. The Lord then asks the question from this: Which son did what the father wanted? There can be no doubt in anyone's mind that, for all the words that they spoke, only the second actually obeys.
The Lord explains clearly what this parable means. On earlier occasions, He used parables so that the meaning would only be understood by those who took time to find its meaning. Now He ensures that they are in no doubt. The publicans and sinners, whom they despised, are entering the kingdom while they, with all their show and boasting, remain outside. There is a lesson for us today. We may profess a knowledge of the word of God but, however well justified our claim may be, it will not profit us if we do not obey what we know. There is more pleasure for the Father in a believer who is true to a little light than in one who can explain lengthy passages but is not prepared to fulfil its demands.
Are we ready to obey the Word of God, and not try to excuse ourselves?

Memory Verse: 'For John came unto you in the way of righteousness, and ye believed him not: but the publicans and the harlots believed him: and ye, when ye had seen it, repented not afterward, that ye might believe him', Matthew 21. 32
March 2.	Matthew 21. 33-46.
The Parable of the Husbandmen.
The Lord now tells a parable that exposes the rulers still further. They had challenged His right to speak. Now He shows that they are guilty of going beyond the place that God has given them. The parable also makes the claim that He is the Son Who represents the Father.
The parable clearly comes from the picture of the vineyard in Isaiah chapter 5. A man plants a vineyard. The preparation of the vineyard is similar to that described in Isaiah chapter 5 verses 1 and 2. He prepares it thoroughly, He plants a hedge to protect it. He places a wine-press there so that they can enjoy the fruit of the vine. They could not have asked him to do anything more than he has done. He then goes into a far country for a time, leaving them to tend the vines.
When he sends servants for the fruit, they refuse and maltreat, or even kill, the servants. Finally he sends his son as the ultimate representative of his authority; they kill him, thinking that they will be able to retain the vineyard for themselves.
The picture is clear. The allusion to Isaiah chapter 5 leaves them in no doubt about what the vineyard represents. The claims of the Lord to be the Son of God means that they know He is speaking about Himself as the Son at the end of the parable. This means that the servants who came between must be the prophets. The rulers of the nation have refused the word of God through His prophets for centuries. He is gently warning them at this time. In a little while, He will give a clear denunciation of these men because they take the actions of the earlier generations to their logical conclusion, ch. 23. 31-33. He asks them to judge what the owner should do. There is only one answer that they can give even though it condemns them. The Lord uses Psalm 118 verse 22 to show that this is exactly what the Scriptures predict. Those who boast in the nationality and religious effort will lose everything to those whom they despise.
Matthew tells us in verse 35 that those who accuse the Lord are fully aware that the parable is directed at them. They cannot touch Him because they are afraid of the people. Once again, their true character is exposed. They have no thought of right and wrong.
The final warning is that, just as they realise the husbandmen will be destroyed by the owner, so they face the prospect that they will miss the place that they desire while others, whom they despise, will enter. The Lord emphasises the message with two pictures of a stone: He is the stone that was rejected Who will be the head of the corner, Psalm 118. 22, in the place of glory for all to see; He will also be the stone that crushes those on whom it falls, Isaiah 8. 15. They are guilty of unbelief in the face of incontrovertible evidence, but the One Whom they refuse will ultimately be their judge.
Are we motivated by selfish ambition, or the glory of our Lord?

Memory Verse: 'Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes?' Matthew 21. 42

March 3.  	Matthew 22. 1-14.
The Parable of the Wedding Feast.
The Lord now tells of a marriage feast prepared by a king for his son. The words again tell the authority of the Lord. He is clearly laying claim to being the Son of God.
The feast is prepared and the servants are sent to bring the guests, but they refuse. He sends other servants and some simply belittle the message and carry on with their own lives. Others maltreat and even kill the servants. Finally, he sends his servants into the highways to bring any that they find. When this is complete, one of the guests has come without the wedding garment. He has no place in the feast. He is cast into outer darkness where there is weeping and gnashing of teeth. 
The difference between this parable and the previous one is that this one emphasises their reaction after the king has prepared the feast. It is bad enough that they refuse the Son when they see the miracles which He performs to demonstrate His power. They will be guilty of a greater sin when they refuse the very sign that they requested. He will rise from the dead as they asked, ch. 12. 40. His death and resurrection provide the basis on which God can bring His purpose to fulfilment; there is nothing more that needs to be added or can be added to what He has done. The book of Acts shows how the parable is fulfilled when the people hear the message and many believe, but the rulers attempt to silence the messengers. When they find that the attempts to silence them fail, they resort to more severe punishments with Stephen, Acts 7, then James, Acts 12, being put to death. The warning of verse 7 would be fulfilled when Rome came against Jerusalem. The people will be decimated and scattered. Even today, there is a warning of the solemn consequences of refusing to give honour to God.
The king is determined to honour his son and, if the first guests will not come, he sends out servants until he fills the place. While we may apply this today, there is a more definite significance in a coming day when the Lord sends messengers to preach the Gospel of the kingdom, Matt. 24. 14, after the Church has been caught up to be forever with the Lord, 1 Thes. 4. 17. The precise blessings that result from the message that is preached at that time may be different in that they relate to this earth, but there will be a great blessing and everlasting life for those who believe, Matt. 25. 46. 
There is still a further warning. Someone who does not have a wedding garment is found in the feast. This takes us forward to the time of the Millennial Kingdom. Although only believers will enter the kingdom, there will still be children born during the thousand years when the King reigns. Some of these will not believe. They face the same judgement as the sinner of any other age. Just as birth into Israel did not save and birth into a home where the parents are believers does not save today, so birth to godly parents in the kingdom will not secure eternal life for any. Throughout the whole course of human history, the only basis of salvation is the work of Christ.
Do our lives always show the effect of the Word of God on our hearts?

Memory Verse: 'Go ye therefore into the highways, and as many as ye shall find, bid to the marriage', Matthew 22. 9
March 4.	Matthew 22. 15-22.
The Challenge of the Pharisees and Herodians.
The Jewish leaders are now determined to silence the Lord. The Pharisees and Herodians join together because they think that He cannot answer both. The flesh will set aside every other difference so it can discredit the Lord.
The challenge that they raise is whether the Jew should pay tribute to Caesar. They mask their question with a commendation of the Lord as being true and speaking the truth of God. He immediately exposes their hypocrisy and the true nature of their question. He is not deceived by men whether they use flattery or apparent sincerity in their approach. In addition, it is impossible for Him to sin. Those temptations to sin that we all know could not touch Him. The New Testament reveals Him as being sinless in every aspect. Outwardly, He 'did no sin, neither was guile found in His mouth', 1 Pet. 2. 22. As to his thoughts, He 'knew no sin', 2 Cor. 5. 21. As to His inner being, 'In Him is no sin', 1 John 3. 5. We need to beware of similar attacks because the devil knows that we are open to flattery by nature. 
The question is contentious. The Jews did not like paying tribute to Rome but if they did not, then they were breaking the Roman law. If the Lord agreed with the payment, the Pharisees would discredit Him in the eyes of the people as a traitor to the nation. If He did not, the Herodians would accuse Him to the Romans of treason for refusing to accept the rule of law. As far as men were concerned, the plan had been carefully constructed so that there is no answer that could silence both parties.
After exposing their hypocrisy, the Lord answers in a way that gives us a pattern and a principle to follow in our lives. He asks them for a penny and uses their own money to show that it is Caesar's property. This is a good example for us in that He does not try to force them to accept what He says but starts from their own ground. We can often be guilty of presenting the truth of God from our perspective. While everything that we say may be true, the danger is that we are speaking to people who do not accept the foundation on which our faith is based. They will not agree with the argument that follows. The answer illustrates the principle that Paul emphasises when he writes to the Romans, Rom 13. 1-8. We are living in the natural world and we must fulfil  responsibilities in that sphere. We also belong to the Kingdom which is spiritual and must fulfil our duties in that sphere. In most cases, the duties will not be in conflict with each other so we can and must fulfil both. It is only when there is a genuine conflict that the principle of obedience to God takes precedence, Acts 4. 19; 5. 29.
Rather than confounding the Lord, the critics are silenced and He is magnified before the people: this will always happen when spiritual wisdom is used, James 3. 17, 18.
Are we careful to distinguish civil and spiritual duties? 

Memory Verse: 'They say unto him, Caesar’s. Then saith he unto them, Render therefore unto Caesar the things which are Caesar’s; and unto God the things that are God’s', Matthew 22. 21
March 5.	Matthew 22. 23-33.
The Challenge of the Sadducees.
The Sadducees who do not believe in the resurrection come next. Their problem is that they are blinded by human reason so they cannot see beyond the present state. They base all their ideas on the principle that they must be able to relate everything to what they can know in the present state. This is dangerous, but we can all become guilty of similar ideas if we do not ensure that all our thinking is based only on the Word of God.
They try to trap the Lord with a hypothetical question that is reasonable in the present but assumes that the resurrection state must be the same. They cite seven brothers, the first of whom marries a wife then dies without children. As required by the law each of the other six take the wife in turn until all are dead with no children. Finally, the woman dies. By applying the example of present experience, if there is a resurrection, she would be married to seven men. The fact that there are no children avoids the possibility that precedence would be given to the father of a child. The fact that seven brothers are cited is only to magnify the issue in their eyes. In reality, the issue would be no different even if there were only two brothers but the flesh is impressed by what appears big. 
The Lord points out that there are two fallacies in their argument. They have not taken account of the Scriptures and they have disregarded the power of God. At this point, He is ignoring their original question to deal with the root of the problem. Once again, this is a pattern for us to follow. We will be faced with many questions for which we do not have a direct answer. Men will try to prove that something is false because it does not fit into the boundaries that their own reasoning establishes. When this happens, we can only tell what the Scriptures reveal without trying to explain what is not revealed. All that we can say beyond what is revealed is that God is not limited by the boundaries that we face. As the Hebrew writer states, 'he that cometh to God must believe that he is', Heb. 11. 6. If men are not prepared to accept this, they will go no further. Sadly, many would rather trust in the vain assertion that everything will eventually have a natural explanation than believe in God. As far as resurrection is concerned, their argument is based on a fallacy because there is no marriage in the resurrection state. This answers the question, but the Lord sets another example as He recognises the real question and answers that as well. God calls Himself the God of Abraham, Isaac and Jacob after they had been dead for centuries. He is the God of the living, not the dead so they must have been alive when He spoke. Once again,. The Lord answers the question in a way that they could not deny. Any Jew in the first century who tried to deny that God appeared to Moses and spoke in the bush would have no credibility among the people. They might argue that Daniel chapter 12 is too obscure to understand. They might argue that Ezekiel chapter 37 is national not individual. Not even a Sadducee who denies the resurrection dare deny the experience of Moses as recorded in  Exodus chapter 3. 
Are we prepared to believe the Scriptures as they stand without reasoning?

Memory Verse: “Jesus answered and said unto them, Ye do err, not knowing the scriptures, nor the power of God”, Matthew 22. 29
March 6.	Matthew 22. 34-40.
The Challenge of the Lawyer.
The joint effort of Pharisees and Herodians and an effort from the Sadducees have failed to silence the Lord. The Pharisees are determined not to accept defeat. He has answered a political issue of tribute. He has answered a logical issue regarding resurrection. Now they will test Him on a religious basis.
A lawyer stands to question Him about the commandments. It is likely that they would be ready to challenge whatever He said. Their actions suggests that they would give precedence to the sabbath day. This has some merit based on Exodus chapter 31 verse 16. If He quoted this commandment, they would be ready to highlight His miracles which  violated their observance of the sabbath. As such, they thought that they could discredit Him. If He quoted any other commandment, they would be ready to ask why this should be given precedence. If He refused to answer, they would suggest this was a sign of ignorance. To the human mind, they had a perfect answer to anything that He might say. 
The Lord answers the question of the greatest commandment by quoting the summary that is given in Deuteronomy chapter 6 verse 5, 'Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy might'. As with the earlier answers, the Lord has taken them up on their own ground. Every Israelite would be expected to know and to quote the preceding words, 'Hear, O Israel, the Lord thy God is one God', Deut. 6. 4. If this is so important, the commandment that follows from this must be given priority. They had assumed that He would choose from the ten commandments that were given directly to the people. He wisely ignores the answers which could be challenged for one which they cannot deny. In addition, He quotes the commandment which is the foundation of every commandment. It is so basic that no one could ever question His choice without opening themselves to censure. It is clearly basis of the first four of the ten commandments. It is at the basis of the others because we cannot love God Who is unseen unless we love His people whom we see, 1 John 4. 20. The Lord then quotes Leviticus chapter 19 verse 18  to show that there is only one other commandment that is required in order to fulfil the whole law. These principles have never changed. We live in a day when there are different circumstances to the days when our Lord lived. The sacrifices, offerings and feast days have been fulfilled by the work of Christ. The actual fulfilment may still be future, but the basis has been laid, so they are not required. The dietary laws have been superceded by the spiritual principles, which were pictured in these laws. The two commandments quoted here, with the moral principles that come from them, can never be set aside.
While we may rejoice to see the enemies silenced again, we need to recognise the force of these words for us. These commandments are the basis on which our lives will be tested at the judgement seat of Christ. We are not bound by the specific requirements of the law but, whether we consider the law from the Old Testament or the teaching regarding our conduct in the New, the same two principles form the basis of everything that is expected from us.
Where do our priorities lie?

Memory Verse: 'Jesus said unto him, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind', Matthew 22. 37
March 7.	Matthew 22. 41-46.
The Lord Silences All.
The Lord has silenced His critics. Now He asks the Pharisees the question that is central to understanding the word and ways of God. It is almost the same question as He asked the disciples at Caesarea-Philippi, Matt. 16. 15. The difference is that He now asks, 'What think ye of Christ?'. They believe that His claim to be the Son of God is blasphemous. He is going to show that they have not thought about what the Scripture teaches about the Messiah.
The Pharisees immediately answer that Christ is the son of David. They are looking for the fulfilment of the promise to David. He will have a son to reign over the full extent of the land promised to the fathers. They have not thought about anything that suggests that the Messiah is more than just a man from the family of David.
The Lord points out that David speaks of Messiah as Lord. He quotes from Psalm 110 verse 1, 'The Lord said unto my Lord, Sit thou on My right hand until I make Thine enemies Thy footstool'. This raises the question as to how he can be both son of David and his Lord. This is an anomaly as far as men are concerned. It is basic to the error that is taught by many false sects. It is the problem of trying to understand the word of God in terms of what we can see around us. Many who use the title, Son of God, for the Lord still see Him as a lesser being. Often, they mean that He was the first created being. Sometimes, they suggest that He was created by God at His incarnation. This is in conflict with the teaching of scripture but it occurs because, like the Sadducees, they try to understand things that cannot be grasped by the natural mind. There is no contradiction here as long as we do not limit our thinking to human experience. While the Pharisees would decry the Sadducees for many of their doctrines, they are still guilty of trying to explain what they read in the light of their own experience. By their logic, if the Messiah is son of David, he must be a man so He cannot be God. They cannot see that the God Who chose to dwell in the tabernacle or the temple can just as easily live in a body of flesh and blood.
The explanation as to how the son of David can be his Lord is simple if we accept the word of God. The man, Jesus, was born into the family of David. Both Mary, Luke 3. 31, and Joseph, Matt. 1. 1, could trace their family back to David. As man, Jesus has a genealogy that can be traced to David. Mark and John both begin with the reminder that He is Son of God. John tells us that He has no beginning, John 1.1, while Mark states that He is the Son of God, Mark 1. 1. John the Baptist tells the people that, although he is older than the man to Whom he bears witness and his preaching began first, this person existed before him, John 1. 30. He also points out that He has a place of prominence ahead of John. When the Pharisees came to challenge John, he stated that he was not worthy even to loose the shoe of the One Whom he would identify. After he had announced Jesus as the Lamb of God, John repeated this and added that he had been told that He is the Son of God. There is no reason for confusion, all has been clearly stated.
Are we careful to accept and obey by faith whatever we read in the Word of God?

Memory Verse: 'And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions', Matthew 22. 46
March 8.	Matthew 23. 1-7
The Scribes and Pharisees Exposed.
The Lord exposes the hypocrisy of the scribes and Pharisees further. He turns both to the disciples and the multitude to ensure that what He says is clear for all to hear. The importance of this is that the rulers are plotting to put Him to death. Their schemes will involve the people so He ensures that they are in no doubt as to the reality of the position.
The scribes and Pharisees sit in the seat of Moses, a place of authority. The wording used is precise and indicates that they have taken this position for themselves. The Lord indicates that God does not directly sanction their position but their position demands respect so the people should be prepared to observe what they are told to observe. This is an important principle. We are not taught to disregard men of authority. It is clear from the Scripture that the only reason to refuse to obey is when men are asking us to go against God. He has set an example in that He has not tried to overthrow their authority although He has silenced them on more than one occasion. Even now, when He has left them without any response to bring, He still tells the people to listen to them. We may feel they do not justify the position that they hold. We may see failures. It is only when they ask us to violate the clear teaching of Scripture that we must refuse. We must never be marked by rebellion even when we choose to obey God rather than men .
The Lord speaks of these men as those who make demands that they do nothing to fulfil. Although they teach the Word of God, they are no example of what they teach. We must always show in our lives what we teach that the Scriptures expect from us. Paul reminds Timothy that his life was an example, 2 Tim 3. 10. He also reminds both Timothy, 1 Tim. 4. 12, and Titus, Tit. 2. 7, that their lives should be examples to the saints.
The second failing which the Lord exposes is that they make demands that weigh down and discourage the people, but they do nothing to help them. This is seen in the way they reacted to His miracles. They expect the sabbath to be observed with such rigidity that a man could not be healed on that day, Luke 13. 14. The contrast for us is clear. We are to 'do good unto all', Gal. 6. 10, and 'bear one another's burdens', Gal. 6. 2. Paul makes clear that the latter demand is basic to fulfilling the law of Christ.
The problem for these men is pride. They do everything so that they receive praise from men for their apparent piety. Sadly, this has been true of many who claim to follow Christ over the centuries. It gives the world reason to speak against those who claim the name of Christ. It is seen when we live in a way that suggests that attending services and saying prayers is all that is needed to be spiritual. Let us be most careful to ensure that we are not guilty of this. Apart from direct damage to the testimony, it will also cause the other failures seen in the Pharisees to appear. Whatever the appearance before men, the ultimate result of such a sham is spiritual poverty and weakness in testimony that detracts from the Lord instead of glorifying Him.
Let us maintain humility and fix our eye on Him so that we do not need His rebuke.

Memory Verse: 'All therefore whatsoever they bid you observe, that observe and do; but do not ye after their works: for they say, and do not', Matthew 23. 3
March 9.	Matthew 23. 8-12.
Honour and Humility.
The Lord now gives very clear instruction for those who are prepared to listen that they must not take title or position to themselves. Everything centres in Him. He deals with three specific titles that were  common among the Jews and are still heard often today.
The first title is rabbi or teacher. This is a title which honours a man because he is a teacher. The first principle that is set down here is that there is only one Teacher to be set apart from others, that is Christ. Any other person who claims a position as a teacher that sets them over others is usurping the place of Christ. Later passages in the New Testament epistles make it clear that there are men who are gifted as teachers among the saints. There is nothing wrong with recognising the gift that has been given to an individual. The teaching here is not in conflict with the fact that only those who are gifted should teach the saints. The error comes when one man takes a place of precedence over others. The New Testament shows that there will usually be more than one teacher in any company once it has been established. The example of Barnabas is clear: even after the saints at Jerusalem sent him to establish the church in Antioch, he still asked Saul to help, Acts 11. 22-26.
The second title is father. Once again, we need to be careful to maintain the teaching of Scripture in this respect. The Lord is not teaching that no one should be respected for their spiritual maturity and wisdom. Paul speaks of himself as a father to the Corinthians, 1 Cor. 3. 15, and to Timothy, Phil 2. 22. He is referring specifically to the fact that the Corinthians and Timothy owed their spiritual life to his labours. He encourages young men to entreat older men like fathers, 1 Tim 5. 1. This is showing due respect for age. John speaks of fathers in 1 John chapter 2 verses 13 and 14. He is teaching that there are men who have spiritual maturity which sets them apart as examples to younger saints. In none of these cases is anyone using the title to give themselves a position of prominence over other saints. We only have one Father Who is working all things according to the counsel of His will. It is true that elders will guide the saints and their advice will be respected because of their maturity. Ultimately, however, the saints must be guided by the word of God, not by men. No true elder will set himself up in the place of God. 
Finally, the Lord deals with masters. In this instance, the word suggests the idea of someone who takes a lead. It does not have the force of the word for lord, but it does still suggest someone who expects everyone to follow him. As with fathers, it is good to have those who set an example for the saints to follow, but this does not mean that they expect to be followed at all times. 
The principle underlying this teaching is clear: there is a place for order and recognition of those who show maturity in spiritual matters, but no one should ever be putting themselves forward in a way that sets them apart from others. When Peter writes of elders in 1 Peter 5, he makes clear that they will be among the saints, not lording it over them; this distinction shows the meaning of the Lord's words here.
Let us never promote ourselves or others to the place that our Lord alone can claim.

Memory Verse: 'And whosoever shall exalt himself shall be abased; and he that shall humble himself shall be exalted.', Matthew 23. 12
March 10.	Matthew 23. 13-30.
The Woe of the Leaders.
The Lord now exposes the hypocrisy of the scribes and Pharisees with a sevenfold series of woes. He exposes their true character. In general, the same principles will apply at the Judgement Seat of Christ although some specific details will not be directly true.
While a true believer cannot be lost, any who teach the Word can present the truth in a way that discourages the sinner. We must be true to the Scriptures in a way that does not hinder those who want to please the Lord. There is a warning that some who claim to teach the truth in unbelief may be responsible for keeping others from salvation as well as missing it themselves.
The second reminds us that our prayers, or any forms of devotion, should not be used as a basis for profiting from the saints. We must be careful to do everything as to the Lord without looking for reward from anyone on earth, ch. 6. 4, 6, 18. 
The third is common among false sects today. They bring others under their teaching. They  indoctrinate them then they encourage those who listen to further their own efforts. Sometimes they make empty promises of reward or even obligations to work in this way. The Gospel is free, any suggestion of a duty to be fulfilled denies the truth, 1 Cor. 9. 18.
The fourth warns us of the danger of emphasising the externals. Two examples are given where the offerings that men bring are given precedence over the place where they are brought. For us today, this reminds us that we can make our labours or offerings more than the One Who calls us together. He is central to everything and anything that detracts from this must be put avoided, even if it is true in its rightful place.
The fifth takes us further along the path of emphasising the external. They require the last detail of outward tithing to be performed without any regard for the heart that motivates the action. They still fail to heed the warning of Hosea chapter 6 verse 6 which the Lord had quoted when they criticised Him for eating in the house of Matthew, ch. 9. 13.
The sixth is the fact that they dress themselves up so that outwardly, they appear to be everything that is desirable, yet in reality there is no change of heart. This is the lesson that Samuel had to learn when he was sent to anoint Saul's successor: the first son of Jesse appeared to be everything that might be desired but he was rejected by the Lord; David was last to be called because the family dismissed him, yet it was only there that the Lord saw a heart that was right, 1 Sam 16. 7.
Finally, they make shrines of the tombs of the prophets while they are plotting to exceed the sin of their fathers by refusing the Messiah Himself.
Let us remember the Word of the Lord, Judge not that ye be not judged.

Memory Verse: 'Woe unto you, scribes and Pharisees, hypocrites! for ye pay tithe of mint and anise and cummin, and have omitted the weightier matters of the law, judgement, mercy, and faith: these ought ye to have done, and not to leave the other undone', Matthew 23. 23

March 11.	Matthew 23. 31-39.
The Final Condemnation.
The reality of their condemnation is in their own words. They have confirmed that they are the sons of those who killed the prophets. They are following the example of their fathers. What they are really doing is fulfilling what their fathers have started. We see this as in the way that religious men often speak of those who were persecuted as “saints”. Historically there are many examples of those who honour men from an earlier generation and still persecute those of their own generation who teach the same truths. We may handle the truth of God in the same way. We profess to look up to men from a past day. We honour their teaching yet we can do the things that they condemned. Often we can exceed what the saints of their own generation ever did.
The real aim of the men whom the Lord condemns is to suppress the truth. In the time of the Lord and His apostles, they did it by physical persecution and even death. The early chapters of Acts record how severely they acted to silence the witness of the apostles. Saul of Tarsus was a leader in these activities before His conversion. It is true of religion at any time in history. Sometimes, they will use other means. Some are in rebellion against the Lord. Some, like Saul, 1 Tim. 1. 13, are acting in ignorance. Only the Lord can distinguish. We must continue to bear witness faithfully.
Caiaphas, the high priest, thought that the death of the Lord would avoid trouble for the whole nation, John 11. 50. The Lord states the opposite. Their actions confirm the sentence of God against them. This generation will bring together every act of refusal from the days of Abel to the murder of Zacharias, the son of Barachias. We can easily identify Abel as the second son of Adam. He was murdered by his brother, Cain, because God accepted Abel's offering. The description of Zacharias fits the prophet from the end of the Old Testament although we are not told that he was murdered. It could also be a reference to the father of John the Baptist. Some historians suggest that he was murdered but this is not confirmed. What is clear is that the hearers knew. They cannot challenge their guilt.
For all the woes pronounced and the judgement foretold, the heart of the Lord still reaches out to the people. As He said through Ezekiel the prophet, He never wanted to condemn. He only desired that those who sin would turn and live, Ezek. 18. 23. He uses the picture of a hen who tries to gather her chicks so that they are safe even if she has to die to protect them. This is the love which He has for His people. They refuse His mercy but His love does not change. Those who heard Him only have the prospect that their house is left desolate. For the nation, He tells that the day is coming when they will acknowledge Him and receive what He has promised. He must be true to Himself and fulfil His Word. 
Are we always ready to show mercy as our Lord does here?

Memory Verse: 'O Jerusalem, Jerusalem, thou that killest the prophets, and stonest them which are sent unto thee, how often would I have gathered thy children together, even as a hen gathereth her chickens under her wings, and ye would not', Matthew 23. 37
March 12.	Matthew 24. 1-14.
The Beginning of Sorrows.
The Lord leaves the temple: this is a fact, but it is also an indication of His rejection by the rulers. In the same way as the glory of the Lord departed from the temple in the days of Ezekiel, Ezek 10. 18, He leaves the people to face their judgement because they have refused their Messiah. As they leave, the disciples point out the splendour of the building; once again, they have not learned the lesson. All the splendour of the temple will come to nothing because the heart of the people is not right. The same is true today. We speak of the Lord being in the midst of His people, Matt 18. 20. Outwardly everything may appear to be right, but unless our heart is right, it will be of no value.
The disciples ask about what is going to happen. They ask three questions, but the Lord only answers one of them. This is probably because He knows what they intend to ask and answers that question. They link the destruction of the temple, the coming of the Lord and the end of the age. It is important that we ask questions and take time to understand what the Lord is teaching, but He will not always answer everything at once because He knows what is best for us at any time.
The first part of the answer is a warning of three types of event that will occur before the end comes. No time scale is given, so we should not be surprised to find that events of this nature have been common over the course of history. The warnings are: firstly, there will be deceivers who claim to be Christ and draw a following after themselves; secondly. there will be many wars and threats of war; thirdly, there will be natural disasters occurring across the world. We need to be careful to ensure that we are not deceived by men who deceive the people; the later Scriptures teach us that our Lord will take us out of this scene before the final events that lead to His coming, 1 Thes 4. 14-5. 11. 1 Thessalonians chapter 5 verse 9 shows that we will be saved from the wrath that is coming on the world before the Lord returns to the earth. The iniquity of men means that there will be bloodshed. The Lord will often use natural disasters to remind men that He is Sovereign. This is only an escalation of what has happened throughout history. Our Lord might come at any time. We must avoid giving unnecessary importance to world events. These can change in a matter of days. At the end of the last century, the Cold War effectively ended in a few days. If we are not wise, we may raise expectations among those who listen. Their faith could be undermined when our predictions are not fulfilled, but the truth remains constant.
In those days, obedience to the Lord will bring increasing opposition, affliction and even death. This will prove too great a price to pay for any who are not genuine in their faith. As the deception of false prophets increases and iniquity rises to new heights, many will turn back on their profession. The assurance for the faithful is that they will be saved and the Gospel will reach all nations before the end comes. Turning back is evidence of empty profession, Heb 3. 16-19, 1 John 2. 19.
Are we thankful and using the privileges of the present to the fullest extent for His sake?

Memory Verse: 'And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come', Matthew 24. 14
March 13.	Matthew 24. 15-31.
The Coming to the Earth.
The first definitive sign that the Lord gives is that the abomination of desolation is set up in the holy place. Daniel chapter 11 verse 31 foretells this event. While there have been events in history which foreshadow it, the ultimate fulfilment will be evident in a coming day. It is clear from the details that this cannot be linked to one event from the past. 
When this happens, the people are told to flee for their lives. They must not even take time to collect any belongings from their houses. The description implies an urgency that surpasses anything that has ever been seen to this day. It is a precursor to the greatest time of trouble that the world will ever see. There is no mercy even for the mother with child. The people are told to pray that they will not be forced to flee in winter or on the sabbath day. They will have no choice. The need to leave with haste at the first opportunity is greater than even the demands of their understanding of the law.
If there is any doubt regarding the abomination of desolation, the description of what follows tells of an event that is unrivalled in its intensity. Some might link the  call to flee with the destruction of Jerusalem by the Romans. While we cannot belittle the events of AD 70, it would be hard to justify the words of the Lord in this context. The holocaust is the event which stands out as a time of great tribulation. These events were nearly nineteen centuries apart. There is no link between them. The suggestion that this has been seen is a deception of the devil so that people are not waiting for the Lord to come. 
The assurance is given that those days will be shortened. There will be men who use the events spoken about here to claim that they are christs. They promise to deliver the people from the enemy. It is perhaps most tragic that the events will occur because the people have accepted the claim of someone who brings them into a covenant. He uses this to subdue them but then breaks it as soon as it has served his purpose. There will be those who would still accept the claims of the imposter. They are looking for a political solution so they will not be swayed by the desecration of the temple. It appears that there are some who will try to draw the people out of their hiding place by claiming to be the Christ and will even perform miracles and signs under the control of Satanic power so that many will be deceived into following them to their own destruction. 
The same iniquity is already at work with restraint, 2 Thes 2. 7,  so we need to be careful to test everything against the Word of God or we could find that we are following a lie from the devil rather than the truth of God.. 
In contrast to the signs of the deceivers, when the Lord comes, it will be in blaze of glory which will be seen across the world. There will be death and destruction with a feast for the fowls of heaven. The sun, moon and stars will be darkened and angels will be sent to gather His people from their hiding places. Whatever man may think today, there will be no place for open movement until the Lord steps in to end the tribulation.
Let us rejoice knowing that He will deliver us from the wrath to come, 1 Thes 1. 10.

Memory Verse: 'And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other', Matthew 24. 31
March 14.	Matthew 24. 32-42.
Parables re: His Coming.
The Lord now tells seven parables which highlight the need for the saints to be ready for His coming. These verses deal with the first two.
The first parable uses the fig tree as an example. The fact that the tree is tender and leaves begin to grow shows that the summer is coming. In the same way, we should be aware of the events that are happening so that we are not taken by surprise in the way that the world may be. The fact that similar events recur throughout history means that we should always be living in expectation of the Lord coming. As the events unfold, those who live in the days will appreciate that they are facing exceptional circumstances. They can be certain that the time is very short. All will be fulfilled within a generation. Without hindsight, it is impossible to tell exactly when the time starts. There may be events before the Church is called to be with Christ which later prove to have laid a foundation for the Scripture to be fulfilled. What is certain is that those who see the days will know that the coming of the Lord is very near. The working of Satan will appears to be so great that he seems to take control of heaven and earth. Even in such times, we can be certain that the Word of the Lord will not fail. He will intervene to deliver His people at the right time.
The second parable tells of the days of Noah. This illustrates the character of the world in that day. In Noah's day, they were found eating, drinking, marrying and giving in marriage until the day Noah went into the ark and the same will apply when the Son of Man returns. There is nothing unusual in what was taking place. This is not emphasising the depravity of the days. We know that the New testament warns of increasing evil, 2 Tim 3. 13. The emphasis is that everyone is doing exactly what they would normally do. The abomination of desolation will be set up three or four years before the signs in the heavens. From that time, there may appear to be no intervention from God. This is nothing specific between the two events to give any further indication of what is to follow. No doubt any concerns which may have come as a result of the image will be dispelled by the time that the Lord comes. Back.
Once He does act, the suddenness of the coming is such that it will be too late to act. Men will be held to the choices that they have made. Two people will be working together and one will disappear. The parable of the tares in Matthew chapter 13 verses 41 and 42 shows that those who are taken are the bad. They will be judged at once. Even if they had been prepared to take notice of the warnings, they will have no opportunity. 
While the specific events described here relate to the return of the Lord as Son of Man to the earth, there is the same suddenness and certainty of judgement when the Lord takes His church to be forever with Himself.
Do we live as those who believe in the imminent return of our Lord for us?

Memory Verse: 'Watch therefore: for ye know not what hour your Lord doth come', Matthew 24. 42
March 15.	Matthew 24. 42-51.
Further Parables re: His Coming.
In these verses, the Lord gives two more examples of people who should have watched. The first parable highlights the need for readiness in the face of uncertainty. A house is ransacked by a thief. If the owner could be certain about the time, he would have been ready for the thief, but the thief will always come at a time when he is not expected. This parable is repeated in Luke chapter 12 verses 39 and 40 and a similar illustration is used on four more occasions, twice by the Lord, Rev 3. 3;16. 15, and once each by Peter, 2 Peter 3. 10, and Paul, 1 Thes. 5. 2,4. James also carries a similar warning regarding the day of reckoning for those who treat their servants unjustly, James 5. 1-8. The message is one which should be told by the Lord's people and which should affect our lives so that we show that we believe it. The emphasis here is on a loss which occurred because the man made no preparation while he had opportunity.
The second parable tells of a servant who are given responsibility for a house. He is given the job of providing food for the house while the master is away. He knows that the master will return at some time. The Lord highlights two types of servant. The first is the faithful servant who does what his master asks. He has nothing to fear because he knows that the master will be satisfied with his work. For this servant there is a reward for his faithful service. It is the attitude that should characterise every true believer. We claim to believe in Him. We should take His Word as it stands and act on the assurance that He will not fail to perform it. Although there are many who may not know the truths of this passage in detail, every true believer will have an anticipation of meeting the Lord and answering to Him. 
The Lord draws a contrast with the servant who decides that he can take advantage of the master's absence for his own benefit. He anticipates that he will have time to put matters right when he hears that the master is on his way. This is the type of person of whom Peter writes in 2 Peter chapter 3 verses 3 to 5. He asks, Where is the promise of His coming? He chooses to ignore the warning of judgement in the same way as the men of Noah's day. The coming of the Lord will take such a person by surprise. The fact that he is a servant in the house suggests that he makes a profession of leading the people of God. The reality of his life is that there is nothing for God to be found. There is no mercy. He will be cut off and consigned to the judgement of the hypocrite. This has a specific type of person in view. It certainly includes those who claimed to be leaders in the Lord's days on earth, but the same character is seen at other times. Any who act in this way will receive the greater condemnation.
If any profess faith but live as though they are not answerable to Him, we have every right to question their profession. This may be because someone deliberately chooses to profess faith without reality. There is a danger that we can dilute the gospel so that people can make a profession without understanding the full significance. We need care to be faithful in our preaching.
In what condition will our Lord find us when He comes?

Memory Verse: 'Blessed is that servant, whom his lord when he cometh shall find so doing', Matthew 24. 46
March 16.	Matthew 25. 1-13.
The Wise and Foolish Virgins.
The Lord now gives another warning about the need to prepare. This parable includes any who make a profession in any sphere of life or service for the Lord. The first warning was that everyone must be ready be ready unlike the men of Noah's day. The second warned those who profess to lead the people of God to be faithful in their service. Now the Lord challenges everyone to ensure that their profession is true. He uses the illustration of ten virgins waiting for the bridegroom to come. Because it is late, they sleep until the cry goes up to warn that the bridegroom is coming. At this time, they prepare their lamps. Five of them find that they do not have enough oil. They ask the other five, but these dare not give any of their oil in case they run out themselves. The five foolish virgins go for oil and the bridegroom comes while they are away. As a result, they are shut out of the feast.
As the parable starts, all ten virgins appear to be identical. They are all looking for the same bridegroom. They all have their lamps. No one can see what is in the vessel so there is no way to know that only five have oil. When the bridegroom fails to appear at once, they all sleep. This may suggest that they make a profession but do not live in a way which shows that they are genuine. This could be true because of backsliding or because the profession is not genuine. We cannot always tell which is true. In the parable of tares in Matthew chapter 13 verses 24 to 30, the good seed and tares were left to grow together until the harvest. At that time, they could be clearly distinguished.
As the warning cry goes up, the difference is clear for all to see. Oil in the Scriptures is a picture of the Holy Spirit. Here the teaching is that only half of the group are born again by the Spirit of God. The Lord warned Nicodemus that, 'Except a man be born again, he cannot see the kingdom of God', John 3. 3; He explained further that this is a work of the Holy Spirit, not men, John 3. 5,6; Ezek. 36. 25-27. It may be that they all ran when the abomination of desolation was set up in the temple, ch. 24. 15-18. They all profess to grasp what was happening. They did not all understood the need to be born again. Some might flee simply because they fear the consequences of such an act of desecration. Some might simply be afraid of an enemy who would do such an act. These might join the true believers without ever coming into the good of the truth of God.
There is no opportunity when the cry goes up. They heard the cry, but they were too late to act. The only time to prepare is before the bridegroom comes. The principle is true today. There are many who think that they can put off a decision until they near death. This has two serious issues. Firstly, no one can tell what will happen from one day to the next, Prov. 27. 1; James 4. 14. Secondly, the Lord may come at any time. He will send 'strong delusion' on those who have chosen not to receive 'the love of the truth', 2 Thes. 2. 10,11. This principle is true whether we consider the rapture of the church or the return to earth. The warning is the same, “therefore, for ye know neither the day nor the hour wherein the Son of man cometh”
Are we watching for our Lord to come?

Memory Verse: 'Watch therefore, for ye know neither the day nor the hour wherein the Son of man cometh', Matthew 25. 13
March 17.	Matthew 25. 14-30.
The Talents.
The Lord now deals with rewards for service. The previous parable is a warn to any who made a profession and then slumber. This parable reminds us that we are saved to serve the Lord. There is a clear application here to the nation of Israel who received the promises of God, Rom. 9. 4. They were responsible to bear witness to Him in the world. This will be true after the church has been taken to be with Christ. Each servants is given a different amount when the man sets out on his journey. This reminds us that He gives different gifts to all. He also gives different levels of responsibility. We cannot question this. God is soveriegn and can give as He chooses. 
The first servant trades his five talents and gains another five. The principle here is that he uses what he has received. This is all that the Lord expects from us. He does not ask us to do anything for which He has not equipped us. This is a principle that is seen in many ways throughout the Scripture, particularly in the New Testament. Paul emphasises in respect of the use of material goods in 2 Corinthians chapter 8 verse 12 that is it 'according to that a man hath'; in Romans chapter 12 verse 6 it is 'according to the grace this is given to us'. He does not expect us to fulfil a work that is not within the scope of the ability He has given us. If we are faithful to do what He asks, there will be a reward. The second servant starts with two talents. He gains another two. He has used what the Lord gives to him wisely. He shows no concern that it is less than what another man received. The third servant chooses to hide his gift in the ground until the man returns. While the Lord is sovereign in allocating the gifts, this implies that there is reason for it.
When they are called to account, the first two servants receive the same commendation, 'Well done, good and faithful servant; thou hast been faithful over a few things, I will make thee ruler over many things: enter thou into the joy of thy lord'. No distinction is made at this stage. The reason for this is that the Lord only asks us to use what He gives. He does not give any extra reward for someone who received more initially.
The third servant comes with an explanation of his behaviour. He sees the lord as a hard man who wants to receive more than he gives at the expense of others. He hid the talent for fear of losing what he had. The issues here are that the servant had a wrong appreciation of his lord and he failed to acknowledge the rights of the man. This is readily seen today in the way that men think. They paint a picture of a God Who is distant and claims the right to ask without giving. They deny the fact that He gives 'life, and breath, and all things', Acts 17. 25. Despite his words, the servant shows that he does not accept the claims of God.
The first man receives extra. The last is condemned to everlasting judgement only because he has refused to accept the claim of God upon him. It has nothing to do with the fact that he received less at the first.
Are we faithful in our service for our Lord?

Memory Verse: 'For unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath', Matthew 25. 29
March 18.	Matthew 25. 31-46.
The judgement of the Living Nations.
In this final parable, the Lord gives details of the judgement for all nations. It is important to see that this is an individual judgement. It includes every Gentile who is alive when the Lord returns. There is no suggestion that everybody from any one nation will come under the same judgement. This becomes clear as we read the details that follow.
There are a number of interesting features. The details of the judgement that divides the people into sheep and goats takes very little space. The King will not require a court scene with arguments such as we know today. He knows every person in a moment. He is in the centre. It reminds us that the judgement of God centres on how men responded to the claims of Christ. The fact that their actions are listed is because true faith will always be seen in what we do.
Those on His right hand receive the assurance of the King that they have an entrance into the kingdom that He has prepared from the foundation of the world. There is a distinction here with the word used for the present age: we have promises that can be traced back to 'before the world began', 2 Tim 1. 9. This kingdom was prepared 'from the foundation of the world'. It has in view specifically the purpose of God for this earth rather than the heavenly calling into which we have been brought, Heb 3. 1.
As the righteous hear their commendation, they ask when they fulfilled this. These are men of faith who obeyed the Word of the Lord without question; they did not do what He commends because it was a duty that He demanded. The response that He gives is that every action that they performed for one of His is an action for Him. As they saw the Lord's people in trouble, they came to their aid, not because they had a duty or because they realised it was for Christ, but because their heart was touched with love for those who loved the same Lord. This is important for us to grasp; the reward is not given for performing things that we do out of a sense of duty to our Lord, the reward is given to those who act out of devotion to their Lord because they love and trust Him and therefore they show that to his people without any question or sense of duty. 
Those on the left hear their condemnation. For them, there is only everlasting fire which was prepared for the devil and his angels; God never desires to condemn the sinner but He has no option if they will not repent. They raise the same question. They had never seen Him so how could they be judged for what they did to Him? The response is the same; they had failed to show love for the servants so they are guilty of refusing the Lord. This is a principle that has already been seen in this Gospel, Matt 10. 40. It is repeated to the disciples in the upper room, John 13. 20. The judgement demonstrates that faith will give rise to works of righteousness. It is not the actions that justify or condemn, they are simply the evidence of the presence of absence of faith in the heart.
Do we treat fellow-believers in the way that we would if it were our Lord?

Memory Verse: 'And these shall go away into everlasting punishment: but the righteous into life eternal', Matthew 25. 46
March 19.	Matthew 26. 1-5.
Two Councils.
The words at the beginning of the chapter show that the main narrative is complete. This is the fifth time that a division has been marked by words such as “When He had finished these sayings”. On this occasion, the additional word, all, shows that He has now said everything that He has to say to the people in general. There is teaching for His own, but His public ministry has now finished.
The first words that He speaks to His own are a final warning of what is to take place. He tells them that the feast of the passover is coming in two days. He gives a definitive statement of exactly when He will die. The disciples have no excuse for not understading what is happening. 
The number, two, is frequently associated with judgement in the Scripture. The law erquierd two or three witnesses, Deut 17. 6; 19. 15. This is applied in Matthew chapter 18 verse 16, 2 Corinthians chapter 13 verse 1, 1 Timothy chapter 5 verse 19 and Hebrews chapter 19 verse 28. On a number of occasions, the ruling house of Israel was cut off after the last king had reigned for two years, 1 King 15. 25; 16. 8; 22. 51; 2 Kings 15. 23. In Judah, Amon  reigned for two years before being cut off, 2 Kings 21. 19. 
The passover pictured the deliverance that His death would effect. Now it is to be fulfilled as the Lamb of God dies. The feast commemorated the beginning of the nation. Now its fulfilment is the basis of new life which they require so that the promises of God for them can be fulfilled.
It is notable that He speaks of the fact that He will be betrayed to be crucified. There is an echo of the sadness that David felt as recorded in Psalm 41 verse 9 and Psalm 55 verses 12-14 when he was betrayed. When John records the fulfilment of Psalm 41, he does not include the words, 'familiar friend in whom I trusted' John chapter 13. 18. David was taken by surprise but our Lord is not. He knows all that will take place. John chapter 13 verse 27 shows that He sends Judas out to do what he has agreed to do.
A second council takes place in the palace of Caiaphas, the high priest. They show their true character by planning how they could take the Lord by subtlety. The word used for this gathering is the same root as the word, synagogue. They are not interested in the truth and openness. They are only interested in the death of the Man Who has confounded them. The Scripture is precise as it says that they took counsel to kill Him. Whatever they may have raised in justification, their guilt is recorded. They have broken the sixth command. As they consider their options, there is only one stipulation. It must not be on the feast day because it is likely to cause an uproar among the people. 
In the first council, the Lord tells His disciples that the date would be the feast day. It was decreed before time began. The second council attempts to override this. It must fail.
Do we rest in the confidence that our God knows the end from the beginning?

Memory Verse: 'Ye know that after two days is the feast of the passover, and the Son of man is betrayed to be crucified',Matthew 26. 2
March 20.	Matthew 26. 6-13.
The Lord's Anointing.
Matthew now records an event that occurred in Bethany. The Lord is invited to a supper in the house of Simon the leper. We do not read about this Simon in any other context although it is clear that he is known to the first readers of the Gospel. Possibly, Simon is someone whom the Lord has healed and he is taking the opportunity to show his gratitude by making a supper for Him. This challenges us to consider how we show our appreciation of our Lord. We could draw parallels with the Lord's Supper that we observe in obedience to His command, but there is a wider lesson here. We ought to show our love for our Lord by what we do for His people. Words that we say in the company of saints count for little if they are not matched by our actions at other times.
A woman comes to show her appreciation. She brings an alabaster box of very precious ointment which she pours on His head as He eats. The box and the ointment both suggest wealth. Alabaster is linked with stones, particularly marble, suggesting something precious. The ointment is specifically said to be very precious. The word, alabaster, indicates white, so it emphasises the thought of purity as well. This pictures the truth taught by the Lord in John chapter 4 verse 23, worship must be in spirit and in truth. The woman is prepared to give all that she has in appreciation of her Lord.
The disciples question her action. They appear to think that it is wasteful. They suggest that the ointment could have been sold and the proceeds given to the poor. There is an important lesson in this. We can easily reduce actions to material terms, but it is a false measure. While we can see opportunities, we must not allow our minds to be controlled by simple calculations of this nature. There are a number of applications of this today. We may consider how much someone gives to good causes. We may calculate much time is given in service for our Lord. We may estimate how beneficial someone's words might be. All of these have their place but our appreciation of Christ must be the foundation of everything that we do. It must be the heart that motivates our service.
In contrast to the disciples, the Lord sees a woman who has listened to His words and acted on them. She realises that He is soon to die and needs to be anointed.  Others will come when it is too late because He was already risen from the dead. She anoints Him before the event and receives a commendation for her foresight.
Giving to the poor is right. Paul agrees with the elders at Jerusalem that it is an important duty for all saints, Gal 2. 10. The failure here is that they are making it more important than devotion to the Lord. This action of the woman will be told in every place where the gospel goes. It shows someone who that appreciates Him for what He is. Such devotion from the heart is worth more to the Lord than all the time or money that we can offer.
How do we show our appreciation of our Lord and Saviour?

Memory Verse: 'Verily I say unto you, Wheresoever this gospel shall be preached in the whole world, there shall also this, that this woman hath done, be told for a memorial of her', Matthew 26. 13
March 21.	Matthew 26. 14-25.
Judas Offers to Betray the Lord.
The commendation of the woman by the Lord persuades Judas to go to the chief priests and offer to betray Him. John tells us that he looked after their money and stole for himself, John 12. 6. He now realises that he will not profit from his association with the Lord so he chooses to find another source of income.
He agrees with the rulers to betrays the Lord into their hands for thirty pieces of silver. This was the price of a slave, about one hundred pence. It sets a contrast between his thoughts of Christ and those of Mary, John 12. 1-8.  This is exactly what that they wanted. They now have an opportunity to find the Lord at a time when He is away from the crowd. From that time, Judas tries to find an occasion when he could fulfil this.
On the first day of the feast, the disciples ask where He wants them to prepare the passover meal. The answer here is that they are told to find a certain man who will be ready for their request. While the words appear explicit, the task would defy most in any other circumstance. The city is full of people who have come to observe the feast as the law decreed so finding a specific individual is not easy. Mark and Luke give specific details but the instructions require them to go exactly as the Lord says. They have to time the journey to perfection if they are going to meet this man. The words illustrate the complete control of the Lord over the circumstance. He knows the exact moment to send out the disciples. He knows that they will see the man in question and follow him to find the place where they will eat feast. 
They must tell the man that the Master says His time is at hand. The Lord knew exactly what would take place that night. It appears that the man of the house is also aware of the impending event. He is ready to give place in his house for the Lord and His disciples. The disciples did not understand. They failed to take notice of His warnings. It is good to know that there is someone in the city who has listened. He is prepared to fulfil the desire of the Lord. He is one of the men in Scripture who are not named but who show spiritual insight that rises above most. 
In the evening, the Lord sits with His disciples. He knows that it will be the last time before His death. He tells them that one of them is going to betray Him. The events are a cause of sorrow. Judas identified with Him for so long. He appeared to be a privileged disciple yet he is so easily persuaded to betray Him.
The reaction of the disciples is to question their own fidelity. However faithful they think they are, no one is prepared to accuse another before the Lord. Only one appears to be silent at this time. As the Lord speaks of the judgement coming on hit, he asks and the Lord makes clear that He knows what will take place. Even in this, the Lord does not publicly name him. Her is an example of the grace that we should show to others.
Do we realise that our Lord is watching us all the time?

Memory Verse: 'The Son of man goeth as it is written of him: but woe unto that man by whom the Son of man is betrayed! it had been good for that man if he had not been born', Matthew 26. 24
March 22.	Matthew 26. 26-29.
The Lord's Supper.
The Lord has now exposed the traitor so He is free to continue unfolding His heart to the eleven. He starts by instituting the remembrance that is central to all that we profess. In a simple act of taking bread and a cup, He portrays vividly all that He is and all that He will do.
As they eat, He takes the bread, blesses it, breaks it and gives to them. As we consider the action, we can easily overlook the wonder that He blesses the bread. Knowing what He is about to say and knowing the horror of all that is pictured, He speaks well of it. As we consider the cross, we know that there is no other means by which a holy God could reach out to sinful man. As such we may consider it as a last resort. The action here shows the heart of our Lord. He blesses the bread that symbolises the body which He took in order to bring salvation. If it is a last resort, it is still something that is precious to Him. The price that He is about to pay is surpassed by the joy of what is accomplished, the glory that He will bring to the Father and the blessing that will flow to His own. 
His instruction is, 'Take, eat; this is my body'. He is present with them at the time so it is clear that the bread is a symbol of His body. It tells us of the wonder that the Son of God took a body of flesh and blood. He is about to stoop even further. He will go into death so that His people can be saved.
He takes the cup, gives thanks and gives to them. Again, He gives thanks for something that speaks of a price which is beyond the scope of our minds to value. We cannot measure the price. Luke tells us that the anticipation brought sweat like drops of blood falling to the ground, Luke 22. 44. The change of form that Isaiah foretells in Isaiah chapter 52 verse 14 may well be a result of the horror of what He passed through in the darkness. He still gives thanks for the cup that symbolises this. It is the blood of the new covenant which is shed for many. Historically, He is to be made answerable to God for all who exercise faith. It includes those before that day as well as those since that day. It includes those in the Church, in Israel or among the nations. The new covenant can only be established when the old is fulfilled so this again is seen in these words. The expression, “shed for many”, does not limit the value of the work. It recognises that not all will take advantage of the value of His blood. The price is adequate to answer for all, 1 Tim 2. 6, but many refuse to accept it. The result of faith is remission of sins. The word has freedom as its root. He does not simply answer for our sins before God. He frees us from the power of sin.
The Lord finally tells of the fact that He will not drink the fruit of the vine until He drinks it in His Father's kingdom. He does not give a time, but He does suggest a delay. Once again, the disciples do not appear to understand this. Even after His resurrection, they are expecting the kingdom to be established quickly. 
What does it mean to us to remember our Lord in this way week by week?

Memory Verse: 'For this is my blood of the new testament, which is shed for many for the remission of sins', Matthew 26. 28

March 23.	Matthew 26. 30-46.
Gethsemane.
They sing a hymn. Here is an action that we link with expressions of joy, Traditionally, they would sing Psalm 118 at this time and it would be most fitting for saints in light of what results from the cross. Surely we cannot imagine singing such words in anticipation of what the Lord would pass through. This is an example of what it means to follows His steps in the face of suffering, 1 Peter 2. 21.
They go into the mount of Olives. This is the place where Judas would expect Him. It is the place where He will come in glory. Even now He is laying a foundation for what will happen. He goes back to Zechariah chapter 13 verse 7 to tell what will happen then. He only quotes the end of the verse in light of the disciples being scattered. The reason is that the sword of the Lord falls upon the Shepherd. He stands between the demands of holiness and His own. The disciples cannot imagine leaving Him. After the Lord tells of his impending denials, Peter still confidently asserts that he will stand. The others add their voices to his. Despite their protests, when the time comes they flee because He does not act as they think that He would. They would lay down their lives in defence of Him, but they have to learn the lesson of submission to the will of God.
As they come to Gethsemane, the Lord leaves eight disciples to sit while He goes on to pray. He then takes Peter, James and John with Him but not even these three can follow all the way. He leaves them with the instruction to watch and goes a little further. He asks the Father to remove the cup if it were possible. It is not because He will not go or because He is in any doubt. It highlights for us that there is no alternative. He will do the Father's will in the the certain knowledge that it cannot be avoided. There is no other way to deal with the demands of God against sin.
He returns to the disciples and finds them sleeping. He rebukes Peter, who was so vocal in his assurance that he would not deny his Lord. Peter needs the lesson that if he cannot watch and pray, he cannot escape the power of the temptation to bring him down. This is as true for us today. We are faced by a multitude of temptations every day. We cannot avoid falling into sin without the strength that He gives to those who watch and pray. For all of us, the spirit may be willing, but the flesh is weak. This is especially true when we are called upon the act in a way that is contrary to natural reason. The Lord prays twice more,  acknowledging that there is no choice. Between these prayers, He returns to find them sleeping again. Finally, He comes back and tells them to continue in sleep because the time has come. They could not watch with Him as He prayed so they are not in a fit state to stand by Him when the enemy comes. They may rise up to accompany Him in body, but they are not ready to go with Him in spirit. 
Are we ready to watch and pray, or merely to go through the motions of obedience?

Memory Verse: 'And he went a little further, and fell on his face, and prayed, saying, O my Father, if it be possible, let this cup pass from me: nevertheless not as I will, but as thou wilt', Matthew 26. 39
March 24.	Matthew 26. 47-56.
The Betrayal.
Even as the Lord speaks, Judas comes with the officers from the chief priests to take Him. We can be certain that there is nothing that can take Him by surprise. Equally, we see the example that He prayed until the last moment before they came. Everything is in His control. Judas brings a large company of armed men to take the Lord. Neither he nor those who sent him realise that the One they are arresting will destroy a collection of armies with a word in a coming day. A large company of their officers is of no value without His permission. This is emphasised in John chapter 18 verse 6 where He only has to speak a word to them and they fall to the ground before Him. 
The sign that Judas gives is a kiss, the symbol of friendship. In this, he fulfils the picture of Psalm 41 verse 9 but the Lord is not deceived. There is a warning for us here which James summarises in his epistle as 'the friendship of the world is enmity with God', James 4. 4. Although we may not see the extent of treachery that Judas shows, the same character is seen because the world is in the grip of the wicked one, 1 John 5. 19. Judas maintains his cover as he greets the Lord as Master or Teacher before kissing Him. In grace, the Lord replies with the title, friend. Even in the face of such treachery, the heart of the Lord still reaches out to Judas. He knows what Judas is doing, but He will still not close the door to him before he oversteps the mark. Sadly, Judas realises later the enormity of his sin, but only so that he cannot live with himself. By that time, it was too late for mercy. He seals his judgement. Many are a lost eternity because they left it too late. They can remember how they thought that they could delay a little longer.
As the officers take the Lord, one of His disciples tries to defend Him. This is evidently foolish. John records that the Lord speaks and leaves His enemies on the ground. He is clearly capable of defending Himself with a word. It is foolish because the action could provoke the crowd to anger. A few men with two swords could never match the force of these men in their own strength. It may be that Peter is recognised because of this. The Lord warns that those who live by the sword shall die by the sword. He does not condone violence in any form, even the self-defence that is seen here. 
He tells them that could call twelve legions of angels to deliver Him should He choose. If He did, the Scriptures which detail the purpose of God would never be fulfilled. If he does not suffer what comes in the next hours, the only option is to condemn all mankind for eternity.
He turns to ask the people why they have come in this way. They could have taken Him at any time while He was teaching in the temple. They did not do that for fear of the people. In fact, He would have silenced the multitude in the same way as He silenced His disciples. Force and secrecy gained them nothing. They were powerless without His agreement whenever and however they acted.
Are we always as ready to submit as to fight for the truth?

Memory Verse: 'Thinkest thou that I cannot now pray to my Father, and he shall presently give me more than twelve legions of angels, Matthew 26. 53
March 25.	Matthew 26. 57-66.
The Trial before Caiaphas.
The scribes and elders of the Jews gather with Caiaphas the high priest in anticipation of their officers bring the Lord to them. They do not involve themselves in the physical side where there could be fighting, but they show their collusion with all that is happening. It is sad to see the way that these men think. They dissociate themselves from the unpleasant parts of an operation, as if it makes them less guilty. They do not recognise that the Lord looks on the heart. His judgement will be right. Their planning makes them more guilty than those who carried out their orders. 
Peter follows at a distance. He wants to see what will happen but he is not prepared to identify fully with the Lord. He leaves himself in a position which is dangerous for any child of God. We must not forget that he is showing his love for the Lord. He wants to see what happens to Him. The word used by Matthew for servant is the word used by John for the officers who came to take the Lord. Perter is clearly in danger. Psalm 1 reminds us of the blessednesses of the man who does not sit in the seat of the scornful. Sadly, Peter is in the company of scorners here.
Everything about this hearing contradicts the principles of natural justice. The first action is to find witnesses who agree on a testimony that they can use against the Lord. It is strange that they had not arranged this before. It is possibly because they thought they would only take the Lord after the feast but He has moved their plans forward. Such is the perfection of the character of this Man that they cannot find two to agree in their witness. A similar incident is recorded in Daniel chapter 6 where the presidents of Darius realised that they would only be able to accuse Daniel if they made a law that contradicted the Word of God. We also should live lives that are blameless in the eyes of men. The only reason for complaint should be when obedience to the Word means that we cannot obey men, Acts 4. 19; 5. 29.
Eventually, two men remember that He said if they destroyed the temple, He would build it in three days. From the record in Mark chapter 14 verse 58, they appear to have grasped more of the significance of His words than the disciples. They realise that the temple will be built without hands. The disciples only realised after the resurrection that He was referring to the fact that He would rise from the dead..
Finally, the high priest charges the Lord with an oath to confirm if He is the Christ, the Son of God. This was not acceptable under their law, but there is only one objective in this hearing. The Lord assures them that they will see Him sitting on the right hand of God and coming in the clouds of heaven. They understand that this statement is a claim to Deity . The high priest asks the people to confirm that He is guilty of blasphemy. His words show that he realises that the Deity of the Christ. He cannot disprove His claim but he still refuses to accept it.
Are we clear from sin before men, such that none could testify against us?

Memory Verse: 'Jesus saith unto him, Thou hast said: nevertheless I say unto you, Hereafter shall ye see the Son of man sitting on the right hand of power, and coming in the clouds of heaven', Matthew 26. 64
March 26.	Matthew 26. 67-75.
Peter's Denial.
The Jews begin to maltreat the Lord. Every action of theirs contrasts with His. They spit in His face as a sign of reproach. When he did spit, it was to bring healing. He spat on the ground to make clay and heal a blind man. He spat into the eyes of another before touching him. He placed spittle on the tongue of a dumb man. They buffet or punch Him. He often touched the diseased to bring healing. They slapped Him but He took the dead by the hand and raised them to life. They compound the mockery by asking Him to name who struck Him. They do not care that He will name each one with absolute accuracy in a coming day. Every blow is recorded and will be brought to account.
The reason for the warning to watch and pray is clear as we see Peter now. John tells us that he took a sword to cut of the servant's ear. He followed at a distance. He sat among the officers without any recognition. Suddenly, a maidservant sees and identifies him as one of the disciples. Peter appeared to be safe with the men, who so viciously arrested the Lord. He falls prey to a comment from a maidservant. She may have meant no harm by her words. She may have been sympathetic. The position in which Peter finds himself exposes him to danger from his companions. He denies the Lord. He claims that he does not understand what she is saying. We can understand the reaction. We have all been in a similar position at some time and reacted in a similar way. The answer is out before we have time to think, but the damage is done. Men who accepted us as one of them begin to check their assumptions. Suddenly, we are the centre of attention. There is no way to escape because we did not watch and pray when we were warned.
Peter moves out to the porch and another sees him and tells the people that he is one of the disciples. He has begun to withdraw, but the danger has increased. This one does not speak to him directly, she tells others what he is. On this occasion, he uses an oath to deny the Lord. He realises that his word is not enough and thinks that using an oath makes the lie more realistic. He has not learned the lesson that the Lord taught regarding the use of oaths: they serve no purpose because they add nothing to the truth if we are honest, but if we lie, then we are adding the guilt of breaking the third commandment to the guilt of breaking the ninth.
The people notice of Peter now. They wait for a while. Probably they think about what they have heard. Possibly they listen for more evidence of his true identity. Finally they are certain that he is a Galilean. They rightly assume that the only reason for him being there is because he is a disciple. On the third challenge, Peter denies with cursing and swearing. The cock crows and he remembers the word of the Lord. He leaves and  weeps bitterly. He has done three time what he thought he would never do once. The third failure is at the exact moment that his Lord foretold. 
Are we alert to the dangers of a quiet word as well as open hostility of enemies?

Memory Verse: 'And Peter remembered the word of Jesus, which said unto him, Before the cock crow, thou shalt deny me thrice. And he went out, and wept bitterly'. Matthew 26. 75

March 27.	Matthew 27. 1-10.
The Death of Judas.
When the morning comes, the rulers agree to put Jesus to death. They bind Him and come to the governor, Pontius Pilate. John tells us that they came to him because of the feast, Jon 19. 28. This may well be the only reason that they would have taken Him to the governor. At other times, they took stones to stone Him. They stoned Stephen without a qualm. Because it was the feast day, they did not want blood on their hands. They show the folly of human reason. They would have blood on their hands for killing a man themselves but not for letting the Romans kill him. They do not consider the justice or otherwise of their actions. The fact that they need to compel Pilate to do this only proves that there was no just basis for the action. None of this causes them concern. In this, they are only showing the effect of sin which often leads us to follow self-will against all logical argument.
Judas has been following the events. He now sees that the Lord is to be condemned. He realises that this will bring him into condemnation. It is a sad day for any when they realise that they have refused the pleas of the Lord too often. Esau found that for all his tears, he could not come to the point of repentance, Heb. 12. 17. Judas has reached this point. Others have reached it over the course of history although not in the sad way that Judas does. Even faced with death, they cannot repent because the Lord holds them to the choice that they made earlier. The word for repent here suggests regret when faced with the consequences of an action. The word used in the preaching of John or the apostles means to reconsider. It is possible to regret what we have done but to have no change in the way we act later. 
Judas shows the extent of his remorse as he throws down the money and hangs himself. He will gladly do anything that he possibly can to lessen the guilt, but it is too late. He had every chance to repent but he chose the path of sin. Like Cain, he found that sin is a master that held him in a grip that he cannot break, 1 John 3. 12.
The chief priests need to decide what to do with the money. They show their hypocrisy again in at least two ways. They cannot give the price of blood into the temple funds. They took the from the treasury. They had qualms about using the treasury funds to finance the betrayal of innocent blood. They cannot restore the money after the event. Secondly, they do not consider that handling this money would defile them. It demonstrates the character that the Lord warned about in Matthew chapter 23 verses 16 and 17. They made the gold of the temple more important than the temple itself.
They buy a field known as the potter's field, so that strangers could be buried there. This fulfilled the prophecy of Zechariah chapter 11 verse 13. When Matthew wrote, it was still known as the field of blood. The elders of the people have schemed to condemn the Lord to death. They have tried to distance themselves from any guilt. In reality, their sin is indelibly recorded in the very action they took to avoid the stain. We cannot escape the consequences of our actions.
Are we careful to distinguish remorse from true repentance?

Memory Verse: 'And he cast down the pieces of silver in the temple, and departed, and went and hanged himself', Matthew 27. 5
March 28.	Matthew 27. 11-23.
The Accusation before Pilate.
After the Jew's  accusations, Pilate asks, 'Art Thou the King of the Jews?' Luke indicates that they accused Him of saying they did not need to pay tribute because He is the Christ, a king, Luke 23. 2. This is exactly the opposite of what He said, but He does not challenge their statement. They continue to urge their case but He says nothing. 
Pilate somehow realises that there is nothing in their accusations. No doubt, he has heard many guilty men proclaiming their innocence in a way that shows their guilt. He will have seen many innocent men. Seldom would he see an innocent man stand silent while accusations are laid against Him continually. Possibly it is his demeanour which convinces Pilate. He asks the Lord if He is listening to the accusations but still He will not answer. At this point, Pilate might have thought that a simple denial would allow Him to dismiss the case. The Lord acted as Isaiah prophesied, 'He is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth', Isa 53. 7. He sets an example for us of how to handle false accusations. It is easy to try to vindicate ourselves. We may be guilty of taking the bait and answering back. Joseph did the same in the house of Potiphar although it may be that he had little choice, Gen 39. Solomon points out that 'in the multitude of words there wanteth not sin', Prov 10. 19. Problems can often arise because we allow ourselves to be provoked into answering back. We speak a word out of turn. The response becomes a valid ground of accusation where none existed before. The result can be that incorrect judgement is passed. We should be prepared to follow the example of our Lord in this respect. Peter teaches that we please God when we suffer wrongly, 1 Peter 2. 19,20. The exception is when remaining silent is a denial of His glory.
Pilate decides on a path of appeasement. He offers the people a choice between Jesus, the Christ, and a notorious prisoner called Barabbas. To Pilate, this is a simple choice. He knows that envy is at the root of their accusations. He does not believe that they would choose a murderer instead of Christ. As he does this, his wife sends a message telling him not to become involved with 'this just man'. She has suffered in a dream because of what is happening. The Lord is making sure that Pilate cannot escape from his responsibility. He tries to bargain. He receives a message from his wife. We may set little store by this today. In Pilate's day, a dream like this would be seen as an intervention of a god. In addition, this dream was clearly sent by the true God, Dreams occur naturally so we cannot expect every dream to be significant. This does not mean that God cannot use them to speak to us. We need to be alert to His warnings.
Pilate has completely failed to gauge the depth of enmity of the Jews. The choice is simple, but it is the opposite of what he expected. The chief priests persuade the people to ask for Barabbas to be released. Pilate's attempt to bargain has left him without any alternative. He cannot easily release the Lord as well as Barabbas after making his offer.
Do we bring ourselves into difficulty by compromise?

Memory Verse: 'And he answered him to never a word; insomuch that the governor marvelled greatly', Matthew 27. 14

March 29.	Matthew 27. 24-31.
The Sentence Passed.
Pilate realises how desperate his situation is. He he still tries to pass a just sentence, he is guaranteed to raise a tumult. He has started to compromise. Now he cannot escape from the consequences of his action. There are many who do not believe because they are afraid of the consequences. Their allegiances mean that the cost is too great for them. If we compromise, we may find ourselves on a course that brings problems when we try to make a stand. All that Pilate can do it to try to escape from his personal responsibility. This is another common action. It is not an option in the sight of God. Many think that they cannot be held responsible for their circumstances. Some even try to trace their excuse back to Adam and original sin. They claim that they cannot be held responsible because they inherited their sin from Adam. Sometimes they claim “it is only human”.Sometimes they will blame their environment. The one thing that most will not do is accept personal responsibility. They cannot be saved unless they are prepared to accept the need to repent.
Pilate washes his hands to symbolise that the choice is out of his hands, but God does not recognise this. We are all responsible. We cannot blame others for our own decisions. Equally, we cannot compromise with the world. Some think that all they need to do is to make a profession. They never yield completely to Christ, so they are not saved.
The folly of Pilate is exceeded by the Jews. They accept his assertion. They say, 'His blood be on us, and on our children'. In Acts chapter 5 verse 28, they accuse the apostles of intending to bring His blood on their heads. They refuse to accept that it is only their own words which have come back on them. We need to remember that every word that we speak will come back on us. It may not be until we stand before Christ. Our words or actions will be very different if we  allow this fact to control the way in which we act.
Pilate releases Barabbas and orders Jesus to be scourged. He fulfils the ritual of crucifixion. He may protest that Jesus is an innocent man. He may try to release Him. He may wash his hands. He still scourges Him as if He were guilty. He allows the soldiers to mock Him. He does nothing to alleviate the suffering. This stands as a warning to us. There may be times when we are guilty of failing to take a stand. As a result, we may be implicated in actions which we know are wrong. This will be called to account.
Pilate delivers Him to the soldiers. They call together all the soldiers. They have seen a man Who makes no effort to defend Himself. Possibly they think that He must break at some point. They seem determined to find that point. The mockery is directed at the title, King of the Jews. They put Him in a scarlet robe, the colour of a king. They plat a crown of thorns and place it on His head. The platting is an indication that it is fresh so the thorns would press more severely into the head. They give Him a reed as a sceptre and they bow the knee. Little do these men realise as they do this that one day they will bow the knee as He calls them to account for their mockery.
Are we ready to be identified with our Lord, bearing the cross for His sake?

Memory Verse: 'Then released he Barabbas unto them: and when he had scourged Jesus, he delivered him to be crucified', Matthew 27. 26
March 30.	Matthew 27. 32-35.
The Crucifixion.
As the soldiers leave the judgement hall, they force a man from Cyrene called Simon to carry the cross. This is designed to shame both the person to be crucified and the one who carries the cross for him. It is designed to imply that the person to be crucified is not able to carry the cross. The one who carries it is identified with the one being crucified by the same action. This gives a vivid picture of exactly what it means to be a disciple of the Lord. We must be prepared to live as though we have finished with the world. 
The reality here is that the Lord is about to accomplish a work that no one else could do. God has pictured the truth that a substitute had been brought for the sinner who deserves to die. Now the one Man Who never came under the sentence of death for sin goes out to die for the world of sinners. There can be no substitute for Him because no creature is capable of answering the demands of God. The wonder is that His death is adequate any who are ready to accept their guilt. If, as seems likely, Simon of Cyrene is Simon Niger of Acts chapter 13 verse 1, this act would remain with him for the rest of his life He lives to prove the reality of what it means to take up the cross in this life.
They come to Golgotha, the place of a skull. The name is symbolic of what takes place. The skull is the place where a brain resides. It pictures the wisdom of man. What happens here is the consummation of all human wisdom, 1 Cor 1. 21. In addition, the skull is empty. This reminds is that the wisdom of man ends in death. Ultimately, every effort of man to overcome disease and death fails. Some diseases are no longer automatically fatal. The average life span has still not changed substantially from the age quoted by Moses in Psalm 90 verse 10. As quickly as man develops means to avoid one disease, another takes over or he finds other ways to take life prematurely.
As they crucify the Lord, the soldiers offer vinegar mixed with gall. This is a sedative to lessen the pain. He tastes it but refuses to drink it. By tasting it, He sets an example that we should never dismiss any action without cause. As He refuses, He shows us that He will not accept anything that man could offer which would relieve His suffering. If He is to suffer in our place, then it must be endured in fulness. He will show that no one can do anything, however sincere or compassionate, to help in the work that He is fulfilling.
With all their hardness, even the Roman soldiers fulfil the scripture. The act of casting a lot for the coat is a final evidence that these men are so hardened to a crucifixion that they conduct themselves in a way that is irreverent. It mocks people who are already suffering the most cruel form of death devised by man. Jeremiah asked, 'Is it nothing to you', Lam. 1. 12. This action tells us that it is nothing to these men up to this point. They will be touched by the events, but not yet.
Do we accept that the wisdom of this world will always lead to death?

Memory Verse: 'And they crucified him, and parted his garments, casting lots: that it might be fulfilled which was spoken by the prophet, They parted my garments among them, and upon my vesture did they cast lots', Matthew 27. 35
March 31.	Matthew 27. 36-49.
The Cross.
The soldiers sit down to watch. The idea is that they are standing guard to ensure that the criminal remains on the cross. They do not realise that they have crucified Someone Who can leave the cross despite all the efforts of men. The reason that He will not come down because this is the work He has come to do. These men cannot afford to move their gaze because of the miracles that He has done. For over three hours they watch events which are unrivalled in history. The have never seen anyone accept the suffering in the way that He does here. The testimony of the centurion and his soldiers at the end of this time shows that they realise this is a unique death.
Passers by start to mock. They call on Him to come down from the cross. They remember that He said he could rebuild the temple in three days. They understand His claims to be the Son of God. Despite their words, they show clearly that they have no intention of believing. In the same way we face many challenges from men who are trying to excuse their unbelief. They try to sound plausible in their excuses but they have no intention of believing. The Lord will not satisfy the idle words of men. We do well to follow His example rather than to engage in meaningless discussions. 
The chief priests and scribes join in the mockery. They make another statement of truth disguised in words of mockery.'He saved others, Himself He cannot save'. They do not realise the truth of their statement. There is no alternative sacrifice. Every action that He had performed before was done in anticipation of His death. The words are true but the sentiment is completely false. He has the right and the power to leave the cross without any possibility of another standing in His way. The only thing which keeps Him there is His heart of love. He gives precedence to the needs of others over His own rights. This is an example for us to consider. How ready are we to place the needs of others over what we merit or think we merit?
The rulers claim that they will believe if He proves His claim by leaving the cross. Clearly, to do such an act He would need to overcome the soldiers who were watching the cross. As such, at a physical level, He would vindicate His claim. If he did, no one else could be forgiven. No one could have a place in His kingdom. Even the thieves join in the mockery. Finally, darkness covers the scene. A holy God deals with the Saviour Whom He has provided. The sacrifice will meet the demands of His justice and answer every accusation that could be brought. As the three hours draws to a close, the Lord quotes the words of Psalm 22 verse 1. It is the time for the evening sacrifice. He has been forsaken of His God but the price has been paid. Now, He can drink the vinegar because there is nothing more to add. Still the people mock. They interpret His words as a cry for Elijah to help. Men still refuse to heed the warnings of God even after darkness at midday. This has not happened before. It defies explanation by man. 
How often do we turn our thoughts to the cross?

Memory Verse: 'And about the ninth hour Jesus cried with a loud voice, saying, Eli, Eli, lama sabachthani? that is to say, My God, my God, why hast thou forsaken me', Matthew 27. 46

April 1.	Matthew 27. 50-66.
The Death and Burial of the Lord.
After taking the vinegar, everything is finished so the Lord announces the triumph and lays down his life. Matthew uses a word for yield that indicates it is a deliberate act. He is not accepting an inevitable event. This is true because it was always possible for Him to leave the cross. In addition, death could never take Him unless He yielded His life.
The effect of the cry is immense. The veil of the temple is torn from top to bottom. This is an act of God. It could not be done by a man. The earth shakes. The rocks break up. Many graves are opened. Any one of these acts would be enough to raise questions in people's minds. A single event could be coincidence, but they all happened together. It is a clear testimony to something supernatural. 
The torn veil pictures that the way is open into the presence of God. It also reveals an empty sanctuary. This shows that every boast of the Jews was vain. They judged by appearances not the heart. Now they see that the temple was missing the ark. We need to be careful that we are not guilty of a profession that does not stand the test of Scripture.
Matthew adds details of a fourth event that was not revealed until after the resurrection. The Lord gave the Jews the sign that they wanted. Not only did He rise but other saints arose as well. He ensures that their true character is exposed. He takes them at their word but answers in His own time. We need to take care about what we say. Things that we say may come back on us in a way that we do not expect. In contrast to the Jews, there is a clear statement of faith from the centurion and his companions. Humanly speaking, we would expect these to be the hardest men at the scene. Even they cannot deny the fact that the only explanation is that He was the Son of God. They use the past tense. They cannot see that He might rise again. Three women watch what takes place. Mary Magdalene, Mary the mother of James and Joses and the mother of Zebedee's children. John identifies four women, three named Mary, John 19. 26. Mary Magdalene is the only one who can be directly identified. It is likely that Mary here is the mother of Jesus. Here she is identified by the names of two other sons. They would have been known to the saints in the days when Matthew is writing but would probably have died before John wrote.
At this stage, Joseph of Arimathea comes to beg for the body. Pilate consents to this. The process is described in more detail elsewhere. The two Mary's watch as he buries the body in the new tomb of a rich man to fulfil Isaiah's prophecy, Isa 53. 9.
The rulers still have no peace. For all their envy and hatred, they fear the power of His words so in vain they try to seal the grave so that He cannot leave. In fact they ensure that the facts are placed beyond reasonable doubt by their efforts. Once more the human heart is seen. For all men profess that they do not need for God, there is frequently evidence that they really fear His authority. 
Is the cross the source of strength for us, as it was for Joseph?

Memory Verse: 'And laid it in his own new tomb, which he had hewn out in the rock: and he rolled a great stone to the door of the sepulchre, and departed', Matthew 27. 60
April 2	Matthew 28. 1-10.
The Resurrection.
The two Mary's come to the sepulchre at the start of the new week. Matthew, writing to Jews, notes that the sabbaths had passed. The day after the crucifixion was the first day of unleavened bread. John refers to this as a high day, John 19. 31. It could be that two sabbaths coincided or that they were consecutive. The women take the opportunity with the new week to embalm the body. As they approach, there is an earthquake and the angel of the Lord rolls back the stone and sits on it. Men had sealed the tomb with the seal of Rome and placed a watch. The Lord answers with a demonstration of the truth of Psalm 2 verse 4. He has them in derision. The greatest efforts of men are puny in comparison to a single messenger from heaven. When the soldiers see the angel, they become like dead men. It brings greater fear than the earthquake. In men's minds, there may have been an aftershock to the earlier earthquake. The stone moving could be a result of the quake. The man with a face like lightening and white clothing is nothing natural. It may be that they are afraid that they will be judged at once for their part in the events of the past three days.
The angel knows why the women come, but he has news for them to thrill their souls. They have come at the first opportunity as far as natural reason is concerned. They are too late. Only one person acted in accordance with the mind of God, Matt 26. 12. The angel says nothing to the soldiers, but he reassures these women. The Lord often speaks to His own while others look on without knowing what is taking place. The words of the angel are interesting. He acknowledges that the women have come to find Jesus. This is the title that emphasises the humanity of Christ. The angel tells them that He is risen and shows them where the Lord lay. Gently he shows the error of their thinking. They had not seen beyond a man. The One for Whom they are looking is the eternal sovereign Lord. With equal gentleness, he rebukes the unbelief of the disciples. The Lord will go before them into Galilee. He gives the assurance that he has told them. They do not need any more confirmation. Here, as in the subsequent events, Matthew does not record the doubts that plagued the disciples or the reassurances that the Lord had to give before they heeded His Word. They have the word of a King. This is enough. He warrants instant obedience. Matthew has recorded many actions which show the authority of the King. They have every reason to trust His word and to appreciate that He is fulfilling the Scriptures. There is no room for doubt so Matthew does not record any questions.
As the women do what the angel said, the Lord meets them. He confirms the word of the angel. In grace He removes every reason for questions. They worship Him as they see Him. He speaks of the disciples as His brethren. He has established a new relationship. He has  provided the basis on which men may enter into the new birth. This is a prerequisite for seeing the kingdom, John 3. 3. They, like us today, have been brought into a relationship that transcends anything that they knew or conceived before. He became man so that we might be the children of God.
Do our lives demonstrate the power of His resurrection today?

Memory Verse: 'Then said Jesus unto them, Be not afraid: go tell my brethren that they go into Galilee, and there shall they see me', Matthew 28. 10
April 3.	Matthew 28. 11-20.
The News Received.
Two sets of messengers take the same message to two very different groups. The women go to tell the disciples what they have seen. Some of the soldiers go to the chief priests to tell them what they have seen. The soldiers do not need an angel to tell them what has happened. They take the news with absolute certainty. The rulers are equally ready to believe what they hear. Sadly, the news will not change their ways. The chief priests call together the Jewish elders into a council. On five occasions, Matthew uses the word for counsel. Every time, it relates to the death of Christ. There is only one occasion when it does not refer to an attempt to kill either the Lord or one of His disciples. This shows that desire of man in the flesh is to silence the testimony of God in Christ. The response of the rulers vindicates of the way in which the Lord handled these men. We need the same wisdom when we deal with such challenges. God will vindicate His actions.
The council bribe the soldiers with a large sum of money. They promise that they will settle any concerns from Pilate. In return, they mus claim that they slept while they were on watch. These men were under the sentence of death for failure to guard a dead body but Pilate has already shown that he is open to pressure. The rulers are sure that they will be able to secure the safety of these soldiers. In addition, the soldiers have been paid good money to tell a plausible story rather than making themselves look like fools by telling the truth. 
In contrast to the Jews, the disciples obey the word of the Lord. They go to the mountain that He had appointed to meet Him. The only reference to any questions here is that some doubted. The disciples obey the word of the king. They are going to learn that the time has come for a personal relationship with their Lord. This is not the public manifestation of glory for which they were waiting. They see Him and worship. This is the last of thirteen occasions when the word is used in this Gospel. Eight relate to incidents when the Lord is worshipped directly. The word carries the idea of a subject giving the due homage to His King. The only book in the New Testament with more references is Revelation. There He is revealed as the Sovereign Lord. He acts to takes control fully in the world's affairs. Any service that we do must be a result of a heart that is overflowing with worship for the One Who is worthy of all honour and glory. While it is always good to give precedence to worship collectively, it must be a manifestation of the heart. If not, it becomes an outward form which is of no real significance. In the New Testament, every form of service is viewed as a form of worship.
The Lord now gives a final commission based on His supreme authority. The background to baptism is that there is no power in heaven or earth that surpasses His. We are to bear witness to this in all the world. When someone is baptised, they declare this and accept His demands on their lives. From that time, the life should be based on faith that accepts His assurance that He will be faithful to those who follow Him.
Do we fully enjoy the divine revelation that comes from obedience to His Word?

Memory Verse: 'Go ye therefore, and teach all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost', Matthew 28. 19
April 4.	Mark 1. 1-11.
Introduction.
Mark begins by pointing to the Son of God. This Gospel emphasises the character of Christ as the Servant Who fulfils all that God wanted. Despite this, it starts with the statement that He is Son of God and ends with the statement that He is Lord, ch. 16. 20.
The record begins with the ministry of the greatest of the prophets, Matt 11. 11. We are not told in what way he is greatest. Mark quotes from Malachi chapter 3 verse 1 and Isaiah chapter 40. 3 to show that he is the messenger who prepared the way for the Lord. In this sense, his ministry is the greatest. He identifies the fulfilment of all that has been foretold. His ministry is in the wilderness. He has no part in the society in his day. The people have to choose to hear what he is preaching. His message demands a change of heart. Any who heed must make a public confession in anticipation of the forgiveness of sins which comes with Christ. There is no place for a profession which is hidden from others.
John's ministry reaches all parts of the nation. People from the whole of Judea and Jerusalem go out to hear and be baptised. They confess their sins. Many today suggest that we must associate with the people around us in order to reach them. In reality, there are two  important aspects of any service we may do. We must go to the place where the Lord chooses and we need with a heart prepared by Him. We may serve among the multitude. We may serve among individuals. We may be well-known or unknown to the saints at large. John's ministry emphasises one aspect, the life of our Lord shows every variation.
John's clothing and food are the simplest forms available. He did not make a show with his clothes or food. He simply accepted what was available and used it. He illustrates the lesson that Paul teaches explicitly in 1 Timothy chapter 6 where he details the dangers of teaching that suggests material prosperity is a reflection of our spiritual standing or of a trust in riches that takes the place of God: the principle that should control us is that food and raiment is all that we require, 1 Tim 6. 8.
As John preaches, he tells the people that someone will follow who is far greater. John does not even deserve to take his shoes off. This is a service that the lowest servant would b expected to undertake. A major difference between the two ministries is that John can only baptise in water. He is anticipating what his Successor will do. The One Who follows will fulfil all that the Lord has promised throughout the Scriptures. The mention of the baptism in the Spirit alludes to Ezekiel chapter 36 verse 26 and Joel chapter 2 verse 28. The promise is that the Holy Spirit will be given to all who call on the Lord.
Against this background, Jesus comes to be baptised and the seal of heaven is given. the heavens open, the Spirit descends like a dove on Him and the Father identifies Him as His beloved Son. After many centuries of human history, the Holy Spirit has found a place of rest in a world that is at enmity with God.
How prepared are we for the return of our Lord?

Memory Verse: 'And there came a voice from heaven, saying, Thou art my beloved Son, in whom I am well pleased', Mark 1. 11
April 5.	Mark 1. 12-15.
The Wilderness.
After His baptism, the Spirit drives the Lord into the wilderness. This is the word that is used later for casting out demons among other things. Before the Lord drives demons from their victims, He must first be driven by the Spirit to face Satan. This is a reminder to us that we must be prepared to suffer for our Lord if we are to be useful in service for Him.
For forty days, the Lord is tempted by the devil. The number, forty, is linked with testing. The Lord now proves Himself as One Who can overcome all. The record here shows that Satan is active in tempting Him for all forty days. It demonstrates the principle that before any can serve the Lord among the people, the Spirit will demonstrate that they are worthy of the calling. This is the greatest test that any have ever faced and it proves that there is One Who cannot be tempted by evil, James 1. 14. 
As well as Satan, He is with the wild beasts. The presence of Satan shows the opposition of the enemy of God. The wild beasts show the opposition of circumstances. These are not set in deliberate enmity to Him. Their attacks are not subtle schemes to try to catch someone out. They simply act according to their own instincts. The fact that they are here shows His authority because they do not harm Him. There is a sad contrast with John chapter 1 verse 11, 'His own received Him not'. While the wild beasts are with Him in the wilderness and do not touch Him, evil men plot to destroy Him from the start of His public ministry. 
Angels ministered to Him to strengthen Him in those days. He did not use any power that is not available to us. This is the Gospel of the Perfect Servant, Who sets us an example of how we should serve. If He used powers that are beyond us, then we would be unable to follow His steps. This is the first example of the path that we are called to follow, 1 Peter 2. 21. He uses only the resources that we have available to us. As we progress through the New Testament, we find that we have more resources available to us because all His power is available for us. Matthew closes with the promise, 'Lo, I am with you always', Matt 28. 20. Hebrews ends with the promise, 'I will never leave you nor forsake you', Heb 13. 5.  He received the ministration of angels. We have the direct ministration of our Lord Who is the Sovereign Lord of all.
When John is imprisoned, the Lord comes into Galilee preaching the Gospel of the kingdom of God. He does not compete with John. He waits for John to finish His course before He starts. He goes to a different place to limit the comparisons that may be drawn. This is another example for us to follow as we serve. Paul explains it in Romans chapter 15 verse 20 'Yea, so have I strived to preach the gospel, not where Christ was named, lest I should build upon another man's foundation' and 2 Corinthians chapter 10 verse 16 as 'To preach the gospel in the regions beyond you, and not to boast in another man's line of things made ready to our hand'. It does not mean that we never work with others. What it does mean is that we are always careful to fulfil our own service, not that of another, even if we are working together.
Are we always ready to follow His example and give place to others?

Memory Verse: 'And saying, The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel', Mark 1. 15
April 6.  	Mark 1. 16-20.
The Call of the Disciples.
As the Lord walks by the sea of Galilee, He sees Peter and Andrew casting their nets. Both of these had followed when John announced Him as the Lamb of God, John 1. 35-42. Andrew heard the proclamation of John and left. He went to find Peter before he followed himself. In this, Andrew shows immediately how well he is fitted for the work that the Lord has for him. He quickly disappears from the scene and leaves Peter to take a lead. We can be certain that his service would always be faithful and that he will receive the just reward.
The fact that these two are casting a net shows that they are occupied in their daily routine. We must never act as though the service of the Lord means that we cannot fulfil our duties in our secular work. The Lord will only call men who are faithful in what He gives into their hand. Until we prove ourselves faithful in our secular life, Col 3. 22, and in our family life, 1 Tim 3. 4,5, we cannot expect the Lord to use us in a wider sphere of service.
The call is firstly, “Come ye after Me”. He does not give any indication of where they are to follow. It is a test of faith for these men. They have to decide whether they are prepared to trust Him implicitly. He will lead in a way and they must be prepared to follow when the only indication is that He will go first. The record in John chapter 1 precedes this. He has prepared them and now He is asking for a deeper commitment than the original step of obedience.
The second part of the call is “I will make you to become fishers of men”. We often miss the important part of this verse: He is not saying that they will immediately be fitted to do the work for which He has called them. He is actually indicating that He is preparing them for their service. This is important. As we compare the narratives, we find four very distinct stages in the path of Peter particularly. At first, there is the occasion when Andrew finds him after John's declaration, John 1. 41. What is recorded here as the Lord calls him comes next. In Luke chapter 5 verse 10, after the fish are caught, the Lord tells him that he will catch men from then. Finally, in John chapter 21 verses 19 to 22, the Lord reminds him of the call as He recommissions him. While we do not all necessarily receive this number of calls, our service  will develop as we follow our Lord.
Further along the shore, James and John are mending their nets. They are not doing the same work but they are involved in a task that is equally important. It does not matter how many nets are used. It does not matter how wisely they are thrown out. If the nets have holes, the fish will escape. The labour will be of no value. Equally, if everyone engaged in the same activity, there would be work that was never done. Unity in service does not mean that we do the same thing. It means that we perform our own work to the best of our ability without questioning what others are doing. The Lord requires different people, using their particular skill to further His work as He leads. We must be faithful in what he calls us, not trying to do another person''s work.
Are we prepared to work consistently, and obey immediately when the Lord calls?

Memory Verse: 'And Jesus said unto them, Come ye after me, and I will make you to become fishers of men', Mark 1. 17
April 7.  	Mark 1. 21-28.
The Synagogue at Capernaum.
The Lord goes to Capernaum with the disciples. From verse 29 it appears that Simon Peter opened his home to them. This shows the extent of his readiness to follow. On the sabbath day, the Lord goes into the synagogue and teaches. We are not told how the opportunity arose for Him to teach, but He does not let it pass. Peter and the eleven use the temple after the resurrection while Paul frequently went into a synagogue as soon as he came into another place. This is an example for us of the urgency that should mark our service. As an opportunity presents itself, we must be ready to use it for His glory. It is easy for us to think that there may be a better opportunity. These will often fail to materialise. If we have an opportunity, it is generally best to use it. The obvious exception is if it would involve a compromise which is against the teaching of Scripture.
The people are astonished as they listen to His teaching. This is a common expression in Mark. The idea here is that His teaching strikes the people as something that is completely out of the ordinary. They have never heard anything like this. All they have heard before is  men who pass on their own ideas. They now hear a Man Who comes with all the authority of God and a life that matches up to what He says. The same word is used for some of the miracles that He performs. It is a challenge for all who believe today. We have the help of the Holy Spirit so that we are able to speak with the same authority. We must live lives which match up to the teaching that we give. If our lives are not a confirmation of the words that we speak, our words have no authority.
The astonishment increases when a man with an unclean spirit calls out in terror. The demon recognises the presence of the Holy One of God. The demon knows that he is condemned by God for his rebellion. Whatever the devil may teach men, when he or one of his emissaries faces the Lord, they are know that they have nothing to answer. He has the absolute right to judge them. This is important for us to grasp because it illustrates what Paul teaches in Romans chapter 1 verse 16, 'the gospel of Christ is the power of God unto salvation'. That power is far more than simply an answer to the judgement that we deserve. It overcomes any power that stands against God and therefore against us.
The Lord answers the cry with a command for silence. He orders the demon to leave the man. Despite a show of rebellion, the demon cannot defy the word of the Lord. He tears the man. He cries out. He leaves him as he is commanded.
Once more, the people are amazed. The idea this time is to be stupefied. They are seeing something which leaves them dazed. It is completely beyond their experience. No one had ever seen a man who could command demons. No one had ever taught with authority that defied the demons. It is clear that this doctrine is new. It brings a power that they have never seen seen in their experience. This should be enough to demonstrate the credentials of Christ. Sadly, they do not allow His word to reach their hearts.
Do our lives show the power of the Lord to those around?

Memory Verse: 'And they were astonished at his doctrine: for he taught them as one that had authority, and not as the scribes', Mark 1. 22

April 8.	Mark 1. 29-34.
The House of Simon and Andrew.
The Lord leaves the synagogue for the home of Simon and Andrew. He is not looking for praise from men, but He is always ready to act when a need arises. He goes into the house and finds Peter's mother-in-law is sick. He proves that He is the same in the home as He was in the synagogue. There is a need so He meets it, all they have to do is tell Him. This is another example for us as we serve our Lord. We should be ready to hear any need and to do what we can to meet it. 
He goes in to her and takes her by the hand. This shows the compassion of the Lord. He could speak a word and she would be healed but He goes to her and takes her by the hand. He shows His love for her as an individual. This is another example of how we ought to serve. We should meet the people in a way with which they are comfortable. We cannot associate with sinful practices but we can show that we have a genuine concern for them. We do this by taking time to meet them and speak with them. The fact that He lifts her up is a reminder to us that it is not enough to reach out to the people. We need to help them in a way that is appropriate for their need. This shows that the love of God has touched us in such a way that we have a genuine interest in the people. It is easy to speak down to people in a way that shows the authority of God but does not show the reality of His love for them. We can fail to show that He is ready to meet them where they are. However sad the state of a person, we need to remember that it is only the grace of God that keeps us from being in the same plight. 
The response of the woman is to serve them. In one sense she may be fulfilling the work that she would normally do, showing that the healing is complete. In another sense, she shows what we ought to expect when someone receives the new life which comes through the Gospel. The Lord teaches His disciples that their love for each other shows all men that they are His disciples, John 13. 35. John expands on this as he writes his epistle. He points out that if we truly love God, we will love those who are truly his, 1 John 5. 1. We cannot truly love a God Whom we cannot see if we do not show that love by our love for His people whom we see. This a a love which reaches to every child of God. There is no limit because they do not meet with us.
That evening, the people gather round the house. The Jewish day starts at the evening so the people wait until the end of the sabbath day to bring their sick to Him. The Pharisees taught that a man ought to be healed on one of the first six days of the week. The people obey them at this time. Their urgency is seen because they come at the time when people would normally be thinking about rest. The sun is about to set, but that does not deter them. It is possibly the most inconvenient time as far as men are concerned, yet the Lord takes time to heal. The fact that all the city gathers at this time shows the impact that He has made. They will give up their rest to see what He does. The fact that He heals shows His compassion. He never turns any away however inconvenient the time may be.
How much time do we have for those around us when they are in need?

Memory Verse: 'But Simon’s wife’s mother lay sick of a fever, and anon they tell him of her', Mark 1. 30
April 9.	Mark 1. 35-39.
The Secret of the Servant.
In the morning, the Lord goes out long before the day starts. He shows us the importance of fellowship with God. We cannot do anything for Him unless we are sent out by Him to fulfil the work. Often the days seem to follow the same pattern. In reality, every day is different; just as the Israelite in the wilderness had to gather the manna early in the morning of each day, so we need to spend time with our Lord before we are fit to bring any blessing to those around us. The fact that He went into a solitary place is also important because it teaches us that we cannot engage in prayer in a place where we are likely to be disturbed. Prayer is an act of communion with God, not simply making requests for ourselves; it involves waiting on the Lord for Him to direct us in the way that He chooses. If we limit our prayers to simple requests without any thought that the Lord may have something to say to us, then we shall miss the blessing and we will find that our prayers often appear to go nowhere. The Lord hears us, but we must be ready to hear Him,. We need solitude to hear what He says not what others may say.
Simon comes with the other disciples., They bring the message that the people have come again to hear Him. It is clear from the record here that He did not even tell them where He was going. He chose to go alone to spend time in prayer, they had to seek Him out. In one way, we can commend Simon and his companions for their effort. In another we might consider whether it is the ideal example to follow. If they had gone with him, it would be a better example. It would teach us the need to be in His presence and learn from His example. If they had waited for Him to return, it would show faith. They would need to be certain that, if He has called us to follow, He will not leave us without direction. What we see here is a compromise. They interrupt Him to pass on a message that could have waited. To the eyes of men, He is missing an opportunity. In reality, He is fulfilling the work that the Father has for Him to do. We must take care that we do not impose unnecessary conditions or expectations on the Lord's servants. They must be free to fulfil His call under his direction.
The disciples tell of the opportunity, but He sets out to other places to preach. He has no concern for the numbers who follow Him. His only concern is to fulfil the calling that He has been given. In this instance, the important task is to go to another place. In a little while we will see how the crowds who follow become a hindrance, ch. 2. 1,2. Those who have a genuine desire or need cannot reach Him easily because of the curious and the enemies. It is easy for us to become preoccupied with the numbers who are reached. We need to place a premium on ensuring that we are fulfilling our calling at all times. For our Lord at this time, He must go throughout the region. The later chapters will show that this does not prevent the multitude from coming to Him. We need to be careful that we do not allow ourselves to be sidetracked into concentrating on one area of service. It may be that we fail to recognise the wider fields that may be open to us if we are prepared to be led by the Lord.
How careful are we to spend time with our Lord before we face the day?

Memory Verse: 'And in the morning, rising up a great while before day, he went out, and departed into a solitary place, and there prayed', Mark 1. 35
April 10.	Mark 1. 40-45.
The Leper Cleansed.
The multitude do not recognise their need, but one man understands his position only too well. He comes for help. The description of how he comes show a man who is desperate. He begs for help. He kneels. He knows that he has nothing to plead. If the Lord helps, it will be in mercy alone. He has broken the letter of the law. He should have kept his distance and cried, 'unclean'. No one can be allowed to come near him. He certainly could not approach any one. 
He clearly confesses that he can only be helped if the Lord wants to do it. His words show his faith in the power of the Lord. His only question is whether the Lord will be ready to help. This is the right spirit. We can rightly preach with assurance that the Gospel is open to all. No one needs to remain away. We need to make equally clear that the Lord is looking for a confession of need. No one can be saved until they acknowledge that there is no alternative. The leper shows a picture of true repentancewhen he asks if the Lord is willing to save. He knows that he has no merit in himself. We must keep the same balance in our preaching. If we emphasise the assurance that all are welcome, the hearers may make a false profession. If we emphasise the demands of holiness, someone may believe that they are too sinful to be saved. 
The Lord sees the leper and is moved with compassion. His heart will always be touched by the plea of a man who comes with genuine faith and contrition. He reaches out His hand to touch the man. He could have spoken and healed the man. The cure would have been as effective. What he does here is to show His love for the man. The leper could not have been touched by any from the day that the disease was diagnosed. Now, there is a Man Who takes time to touch him as he is. This highlights a significant aspect of our salvation. The Saviour had to be identified with us in our sin. He did not sin, but He bare our sins in His own body on the tree, 2 Pet 2. 24. There is a picture here that is taken from the law of cleansing. The Lord reflects the act of the priest. The priest would take the blood of the offering and place it on the right ear, thumb and toe of the leper to be cleansed. He takes oil and places it on the same parts. The touch of the Lord shows that He can accomplish in reality what the priest pictured by his actions, Lev. 14. 10-18. He then confirms the work with His Word.
The Lord sends the leper to the priest to fulfil the offerings according to the law. He gives strict instructions not to tell anyone what has happened. The Lord has healed the man but he must still demonstrate this for all to see. This reminds us that any confession of faith must be followed by a change of life which proves the reality of the profession. Every demand of the law has been met so no further question can be raised against this man, Rom. 8.3,4. Sadly, the man fails to obey the Lord. He publishes the news for all to hear. His joy is full and sincere, but he fails to understand the need for obedience. This is the first requirement for a walk of faith. As a result, multitudes come. The opening verses of the next chapter will show clearly that this is not real blessing.
Are we always ready to obey our Lord even if we think our ideas are better?

Memory Verse: 'And Jesus, moved with compassion, put forth his hand, and touched him, and saith unto him, I will; be thou clean', Mark 1. 41
April 11.	Mark 2. 1-12.
The Sick of the Palsy.
The Lord returns to Capernaum and we see the real effect of the leper's testimony. The first appearance suggests that there are multitudes who come to hear. When He comes into the house, the multitude presses round to hear. He preaches the word of God. This reminds us that whatever the circumstance, He will always speak the truth of God. We must be ready to speak when an opportunity arises. We need to keep ourselves in a way which means we are ready to be used in His service at all times.
The true effect is seen as four men arrive carrying a fifth because he is paralysed. The men cannot get through the crowd to the Lord. They realise the impossibility of going through the door but their faith is such that this will not stop them. They go onto the roof and let the man down to where the Lord is speaking. We need to take the challenge of this to heart as we think of those around us. We need to bring them to the feet of Christ in their need. Faith here rises to the occasion. When the multitude blocked the way, they simply found another way. They know that the Lord is always ready to answer the cry of faith.
The Lord sees their faith and immediately says that the man's sins are forgiven. We are not told how the five react when He does this. The scribes quickly recognise that He is claiming authority which only belongs to God. They do not say anything out loud. The Lord shows the truth of His claim because He reads their thoughts. He challenges them to see the evidence. He could only do this because He is God. His words do not satisfy them. They are not prepared to believe anything that goes against their own ideas. This should be a warning to us. We must be faithful to the Word of God in what we do but we must not dismiss anything because it does not fit our ideas. We need to check whether the action has the hallmarks of a work of God. 
The Lord challenges the scribes to consider which is easier. He could pronounce that sins are forgiven without any evidence of a change. If He then performs a miraculous act of healing, it would confirm the assertion. He challenges them to see the proof of His claim. He will heal the man. He immediately lays Himself open to condemnation if the man is not healed. He turns to the man, who takes up his bed and walks as the Lord speaks to him. The healing is both instantaneous and complete.
The miracle is a picture of salvation. It comes by taking the Lord at His word. It brings an immediate change in the life of those who believe. It demonstrates power to deliver from the bondage of sin. This is taught in different ways throughout the Scripture. There may be professions, but a genuine work of God will bring a change. There may be a superficial change after an empty profession. The pressures of life may hinder spiritual development, especially if the saints fail to care for the new convert. If there is no evidence of change, then the profession of salvation is open to doubt. If someone makes profession, but does not response to the world of God from that time, again, there is reason for doubt. True conversion will result in a change of heart which shows a desire to please God.
How diligent are we in bringing friends to the Saviour?

Memory Verse: 'But that ye may know that the Son of man hath power on earth to forgive sins, (he saith to the sick of the palsy)', Mark 2. 10
April 12.	Mark 2. 13-17.
The Call of Levi.
The Lord goes out to the sea. This suggests that He is separating Himself from those in the house. He is leaving the multitude who have come out of curiosity or contention and will not receive Him for what He is. Possibly He wants some time to refresh Himself. Still a multitude come to Him and He teaches them. Even after the response in the house, He does not hesitate to teach the people when they come. He knows that they may not truly believe. Some will contend. Some are simply curious. This is a lesson for us to grasp. We can easily become discouraged and think that there is no reason to continue. The people do not show any genuine concern. They may not believe. His example is that we must teach faithfully and leave the results with Him. If we need rest, He will ensure that we receive it. If he wants us to press on, He will provide the strength for every task that comes our way. He knows the limitation of the body and will never ask more than we can do.
We are not told any details of His teaching on this occasion. We do not know whether any miracle occurred. As He moves on, He sees Levi sitting at the receipt of custom. The word used here indicates that He took note of him. He perceives a reality about the tax-collector that He has not seen in the multitude. This is important. We can see crowds, but we need to see the individuals in the crowd. We can make judgements, but we need to have true discernment. We might overlook men like Levi in the way that the Jews would have missed him. After a day such as Mark has described here, it is easy to think that everything is done and we can relax. There is another opportunity. In the house there was hostility. Nothing is noted about the sea. Overall the day may appear to be a good day in terms of the numbers who heard. Possibly the most significant event, as far as the Scripture record is concerned, is a 'chance' meeting which leads to the call of another apostle from a most unlikely source. 
Levi is at the receipt of custom and the Lord calls him . He follows at once. We do not read that he hands over duties or money. He hears the call of the Lord and will not hesitate to obey. This is an example of true faith. The Lord fulfils His calling and watches for opportunities. Levi, or Matthew, obeys and shows the change of life. He receives the Lord into his house and makes a feast for many who followed Him. 
The scribes and Pharisees ask His disciples why the Lord is willing to eat with publicans and sinners. It is apparent that there are two companies here. Some are despised but are ready to listen for what He has to say. Some appear to be upright but are only interested in criticising Him. Again, He answers their question although He is not directly asked. Just as no one goes to the doctor unless they are sick, so people will only repent if they realise that they are not righteous. He is not teaching that there are people who are righteous and do not need to repent. If we keep the whole quotation in context, the meaning is clear. The difficulty arises when we place an interpretation on part of the quotation. We will always miss the significance of Scripture if we do not allow the context to qualify the meaning. The lesson here is that a critical spirit will never bring glory to our Lord.
How much do we really believe in the power of the Lord to save any?

Memory Verse: 'And as he passed by, he saw Levi the son of Alphaeus sitting at the receipt of custom, and said unto him, Follow me. And he arose and followed him', Mark 2. 14
April 13.	Mark 2. 18-28
Fasting and the Sabbath.
A question about fasting comes from both the disciples of John and the Pharisees. They fasted while the Lord and His disciples did not. This raises a question as to why there is a discrepancy. Similar situations arise today when men see differences between groups of people who profess to follow Christ. Sometimes the differences may have a reasonable explanation. It may be a matter of conscience which means that there is no simple right and wrong. We all need to be careful to have a foundation in Scripture for what we do. We do not require a specific command, but there should be a clear principle.
The Lord answers this question by stating that to fast while He is present would be the same as fasting at a wedding. Fasting is not wrong at an appropriate time. It is an act of self-denial which promotes devotion to God  It would not be right at a time of celebration. Specifically here, the One Who fulfil their desires is present. To fast would deny what they know Him to be. It must never be reduced to a ritual. The Lord warns that a time is coming when it will be appropriate. They might well have fasted in the time between the cross and the resurrection. It will certainly be appropriate in the days of tribulation of which Jeremiah warns, Jer. 30. 7. At that time, there will be reason for fasting as the faithful are called upon to suffer on every side. There may be times when we are looking for guidance and need to avoid distractions. 
The Lord moves on to contrast what is expected in the Old and New covenants with two parables. In the first, He tells of an attempt to mend a old garment with new cloth. The old cloth would have shrunk previously so the new will shrink more than the old. The result is that the tear becomes worse rather than being repaired. In this, He is illustrating the need for new life. The gospel does not envisage an attempt to improve the old nature. It condemns man in the flesh but provides new life as the basis for salvation. In the second parable, He tells of placing new wine into old wine-skins. The wine will ferment and the skins will tear. In this parable, He is emphasising that the new covenant brings a joy which the old could never offer. Without new life, man can never know the fulness of the joy of the Lord. The Gospel brings us into a liberty which the Law cannot offer, Rom. 8. 3,4.
The next verses raise the question of the sabbath. The Jewish rulers set this above others. This may be based on Exodus chapter 31 verses 12 to 17. Sadly, the Jews failed to realise that the Law promised rest for obedience but it could not show men how to obey. The Lord will fulfil the Law. Because of this, there is rest from God for all who believe,  Heb. 4. 11.
The disciples are seen to pluck ears of corn an eat on the sabbath. The action would be acceptable on any other day, Deut 23. 25. The tradition means that a provision made by the Lord for the benefit of the needy is set aside on the sabbath. This contradicts the call for love which is the basis of the law. The Lord answers from the life of David when he and his companions took the shewbread, 1 Sam 21. 6. This was expressly forbidden under the law but the Lord chooses this to emphasise that a specific need justifies the action.
Are we careful to live by the Word of God not the tradition of men?

Memory Verse: 'Therefore the Son of man is Lord also of the sabbath', Mark 2. 28
April 14.	Mark 3. 1-12
The Healing of the People.
The chapter starts in the synagogue on the sabbath. There is a man who has a withered hand. Once again, the Jews are watching to see if He would heal the man. The word for watch usually has the idea of someone who is determined to find fault or lay a trap. This is no chance occurrence. Iit is a deliberate plan to accuse the Lord of failing to obey the law. They are certain that He will heal the man so they believe that they will have a charge that will discredit Him.
They have failed to recognise the One Whom they are challenging. The Lord calls for the man to stand in front of the people. He is not going to act deceitfully as His accusers behave. He will act in a way that is open and commends itself to the conscience of all men. Paul teaches the same principle in 2 Corinthians chapter 4 verse 1 and 1 Thessalonians chapter 2 verses 3 to 6. The Lord challenges His accusers. He asks them to judge what is right. Is it right to do good on the sabbath? Is it right to save someone? He leaves no middle ground because there is none. If we fail; to do good when there is opportunity, it is sin, James 4. 17. If we fail to act to save someone, we are condemning them to suffer. Paul is able to point out that he is 'pure from the blood of all men', Acts 20. 26. The Lord has justified His actions in a way that the accusers cannot contradict. They cannot answer His challenge so they remain silent. They understand what He is saying. They recognise the truth of what He is saying but they are not prepared to give up their ritual. It is sad if we allow our ritual or tradition to stand in the way of doing good.
The emotions of our Lord are interesting. He is both angry and filled with sorrow as He sees these men. The anger is because He knows that they cannot object yet they will not accept the rebuke. The sorrow is because He knows exactly where their hardness of heart is leading. He is sad to think that they will bring the judgement of God on themselves and many others. The enmity does not lessen His love for them.
He heals the man at a word. The Pharisees and Herodians respond by plotting to destroy Him. The religious and the political, who would normally be enemies, join forces against the Lord. The world will love its own even if their only common ground is hatred of the Lord.
The Lord goes to the sea. He knows the conflict that is brewing and He will not strive until it cannot be avoided. Once again, the fact that they are by the sea suggests rejection by the nation. Still multitudes come to hear Him from every part of the country around them, He is preaching to Jew and Gentile. The Gospel is not bound. If the Jew refuses, the Gentile may hear. The effect is the same. So many people come that He uses a boat as a platform to speak. People are healed of all diseases and demons tell Who He is. He silences them. He will not accept the testimony of demons. We, too, need to recognise that the witness to our Lord is the responsibility of His people. It is not something that can be compromised by association with men in the flesh.
Are we careful to do right in every circumstance, whatever the cost?

Memory Verse: 'And he saith unto them, Is it lawful to do good on the sabbath days, or to do evil? to save life, or to kill? But they held their peace', Mark 3. 4
April 15.	Mark 3. 13-19.
The Call of the Twelve.
The Lord goes up into a mountain. The mountain suggests the place of communion with God. Luke tells us specifically that He spent the night in prayer. Here the lesson is that He is taking time away from the multitude. He has spent time with the multitudes but now He takes time to be alone. 
He calls those whom He wants to be with Him. The time has come to prepare others to share in the work. He does not wait until it is imperative. This is a good example for us. It is dangerous for the testimony if we do not prepare younger men to carry on the work. We are not given any details of everyone who is called. It may be that this is limited to the twelve. They certainly have a prominent work work for the Lord in later days. It may be that others are called for another purpose, which is not told. As far as this narrative is concerned, the important lesson is that He will choose according to His own purpose. We cannot make the decision on His behalf. It may be that His choice is not ours. 
Everyone that is called heeded Him. The word is literally “went”. It shows that they were being separated from the rest of the people. This is a place where others cannot come. It is true in a sense for all of us. We will all have experiences of our Lord which are peculiar to our circumstances. It is particularly true when we read of Paul's experience in 2 Corinthians chapter 12, but it can be true in different ways for others. What is important is that we are prepared to hear and obey when He does call us.
Of those who are called, He ordains twelve for a specific service. The first reason for calling them is so that they can be with Him. This is the first step in their  preparation. Before they can begin to serve Him, they must spend time with Him. It is good to see young believers taking a stand but we must ensure that they know the importance of fellowship with the Lord. This comes before any service that they may undertake. The later teaching in the New Testament tells of gifts that are given. These are only of value if the one who receives the gift spends time in the presence of the Lord. He will reveal Himself so that they are ready to undertake the service that He requires. 
Later, He will send them out to preach with power to heal and cast out demons. The focus of their service is to preach the word. Any miracles that they may perform are secondary.  Any service we perform must promote the Word of God and glorify Christ. He is the subject of the Word. If we fail in this, our service is at fault.
There are some notable insertions in the names. James and John are called “the sons of thunder”. This indicates the character of these men by nature. John will become the apostle of love. This is a work of God, evidence of the new birth. There is a Canaanite. He should have been destroyed utterly but grace gives Simon a place of privilege. Judas Iscariot is the traitor. He is close to the Lord for so long yet tragically he finds his place in the lake of fire for eternity.
Are we careful to spend time with our Lord so that we are ready to face the world?

Memory Verse: 'And he ordained twelve, that they should be with him, and that he might send them forth to preach', Mark 3. 14
April 16.	Mark 3. 20-35
The Rising Opposition.
These verses show three completely different reactions to the Lord and His teaching. The multitude come in such numbers that there is not even room to eat bread. We might think that this is evidence of success. Sadly, we find that it is only a response to what He has done. He knows the hearts of all. He has called twelve to Himself.  Others do not appear ready to obey His teaching. His words demand a response that is seen in a change of life, James 2. 17. It is not enough to be moved by the argument or power of the teaching alone, James 1. 22.
Friends fear for Him. They try to stop Him because they think that He is mad. This is a common argument for those who do not think clearly about Him. Festus has the same idea when he meets Paul, Acts 26. 24. His teaching shows clearly that He is not mad. Every  action and word is consistent.
The third group are the scribes who claim that His power comes from Beelzebub, the prince of demons. He answers this challenge with a threefold argument.
Firstly, their statement means that demon forces are opposing each other. Satan would not allow destructive divisions in his own ranks. He knows that this will lead to disaster. This is why he constantly tries to divide the saints. The Lord points out that this principle applies to a house or a kingdom. It applies to every sphere of life. This should warn us that our actions in small details may have an impact in every sphere of life.
Secondly, in order to spoil a house, the owner or guard. The Lord speaks of a strong man because these men are suggesting that the testimony of God is affected. This would mean that God Himself is bound. The reality is that the Lord is proving that He can bind the devil and his hosts. He has the power to deliver any who are held by them. 
Thirdly, these scribes are guilty of the serious sin of blaspheming the Holy Spirit. They are refusing the testimony of God as a lie from the devil. They have the witness of God but they reject it for their own traditions. For such men, there is no forgiveness. Their sin is a blatant denial of God. When Paul writes to Timothy, he points out that his actions were based on ignorance and unbelief. He was not guilty of refusing the truth. These men have chosen to defy God. They deliberately set out to undermine the evidence of His hand at work among the people.
The mother and brothers of the Lord come at this time. The friends have not been able to stop Him. Now the devil uses the closest ties of nature to try to dissuade Him. He has to point out that there is a new relationship which transcends the natural. Those who heed the voice of God take their place in the family of God, John 1. 12. Those who are related by nature cannot enjoy this relationship unless they believe, John 1. 13; John 3. 3. We may all face this danger at different times. Obedience to the Lord transcends natural ties. 
How far are we prepared to go in obedience to our Lord?

Memory Verse: 'For whosoever shall do the will of God, the same is my brother, and my sister, and mother', Mark 3. 35
April 17.	Mark 4. 1-9.
The Parable of the Sower.
The Lord goes to the sea and begins to teach the people again. He shows once more that the people are in danger of losing their privilege. They must take notice of what He is saying. He gives a similar warning to the church in Laodicea, Rev. 3. 15-22. This warns us that the Lord may be found outside the door of the church. It is sad to think that so early in the history of the church, the same conditions are found. We quote Matthew chapter 18 verse 20, but we need to appreciate that this is conditional. We must fulfil the requirements for it to be true. We cannot claim it unless we are morally fit for His presence.
As He teaches, a great multitude come. He has to go into a boat while they are on the land. This shows the appeal of His preaching to the people. It is also a picture of the time when Israel hears the truth of God from the Gentiles, Isa 28. 11; 1 Cor 14. 21. Their disobedience means that they lose their privileged position. Paul reminds us that this situation will be reversed in the future. We need to humbly acknowledge the goodness of God and recognise that He may deal with us in the same way, Rom. 11. 22.
The idea is reinforced when He uses parables to speak to the multitude. Mark only records one parable here and three more a little later. 
The Lord first uses the picture of a sower to illustrate the response of hearers to the word of God. A sower sows his seed. There are four types of ground for the seed. The sower will sow seed in every situation. It may be that he cannot readily discern the character of the ground. It may be simply that the wind scatters the seed beyond the intended soil. He is certain that there will be fruit. This is the principle that Solomon states in Ecclesiastes 11:6.
The seed that fell by the wayside is eaten up by the fowls of the air. This is a picture of hard ground where the seed cannot even make an impression. The fowls are looking for food. The seed on the wayside can be snatched with little effort on their part.
The stony ground may appear to be good, but there is rock underneath. The seed will begin to grow but it does not have enough soil. It cannot take root. As soon as the sun comes out, the plant will dry up and die. It has no root so there is no way for the plant to be sustained in the face of the heat .
The thorny ground pictures soil where there is competition. The seed begins to grow but the thorns compete for the nourishment of the soil. Typically, the thorns will grow more quickly. They absorb the goodness from the soil so the good plant is starved. It cannot get the nourishment that it needs to grow fully.
The good ground is the only place where the seed can mature. There is depth in the soil for roots and there is no competition. The seed grows and the fruit increases in abundance.
Are we careful to avoid anything that distracts from  the Lord and His word?

Memory Verse: 'And he said unto them, Unto you it is given to know the mystery of the kingdom of God: but unto them that are without, all these things are done in parables', Mark 4. 11
April 18.	Mark 4. 10-20.
The Parable Explained.
The twelve show the reality of their faith by asking the Lord about the parable. They want to understand what He is teaching so He takes time to explain it to them. He starts by telling that this is why he uses parables. We often think that they illustrate the truth. We can forget that they also hide the truth from those who are only curious. We need to be careful to ensure that we take time to grasp what the Lord is teaching us. We have the privilege of receiving revelation that is hidden from others if only we will listen to His voice.
The Lord identifies the seed as the word when He says, 'The sower sows the word'. This is the foundation of all that we believe and practise. It is an incorruptible seed God gives it in order to produce fruit for His glory in the lives of men. At other times, the Lord speaks of people as the seed. This shows us that our lives testify to the effect of the Word of God.
The wayside is a picture of people who only hear the word. They do not allow it to change their lives. This would be true of most in the multitudes. They saw the need in others. They wanted to see a miracle. They listen in an academic way to increase their knowledge. It may be true of people like the scribes and teachers of the Jews. They knew the word but it never reached into their hearts and lives. Our prayer, whenever we come to the Word of God, should be how does my life need to change.
The stony ground suggests an emotional response to the Word. The truth only makes a superficial impact. The effect never reaches beyond the emotions. The emotions change as soon as the circumstances change. They will respond as readily to the pressures of life. There is no secure foundation so the test shakes them. We need to be careful to preach a Gospel that lays a foundation for the life. We cannot prevent an emotional response, but we can take care not to encourage it. We could do this by lowering the demands of the Gospel  for repentance. We can do this by failing to present the truth fully so the hearers have an insecure foundation. Paul warns of the danger of those who are tossed to and fro by every wind of doctrine, Eph. 4. 14. This can be a danger for any form of teaching, not just Gospel preaching.
The thorny ground reminds us that the cares of the world will try to gain our attention. There are many different ways in which this happens. We may have good intentions. The devil will ensure that there are circumstances to divide our attention from important matters. We need to ensure that these are not allowed to take the place that belongs to Christ. If they do, they will us of the blessings that He wants to give.
The good ground speaks of those who not only hear, but also receive the Word. It takes root and brings fruit for the glory of God. The description suggests fruit that is increasing. We look for fruit as evidence of faith. There should be more fruit as we walk with Him.
How careful are we to ensure our hearts are good ground for the Word of God?

Memory Verse: 'And these are they which are sown on good ground; such as hear the word, and receive it, and bring forth fruit, some thirtyfold, some sixty, and some an hundred', Mark 4. 20
April 19.	Mark 4. 21-29.
Further Parables.
The Lord now uses a lamp as an illustration. The only reason for using a candle or lamp is to give light in a dark place. It must be set in a place where it can shine freely for everyone to see. There is never any reason for it to be hidden. The Lord uses this to illustrate the fact that everything will be seen. It applies to  our calling as children of God. We are His witnesses in this world. As such we should shine in a way that leaves no doubt as to our calling. This requires a consistent life as well as speaking for the Lord. He suggests two  images which illustrate what could prevent us from fulfilling our calling. The bushel is used in business. The bed clearly suggests rest.
As far as business is concerned, there are two dangers to avoid. The way we conduct our business dealings could damage our testimony. This is clearly seen in the law. It taught that  a man must use the same weights to buy and sell, Deut. 25. 15. This teaches that we must never expect others to do what we are not prepared to do. Also, we can spend so much time in our business that we neglect our responsibility to the Lord. This second thought again can be seen in two ways. We may be so occupied with our work that we never engage in any activity for the Lord. Equally dangerous is that we may fulfil the outward obligations to attend services without ever spending time in fellowship with our Lord. This is harder to recognise but it will sap the energy and testimony of the witness. Clearly, We must fulfil  our responsibilities without giving business the pre-eminent place. This is not always an easy decision to make. 
There are similar issues with the need for rest. We have responsibilities to family. We need  to rest. The failure comes when we fail give our Lord the time that He deserves.
The fact that lamp is put in a place where all can see its light reminds us that every part of our life is open to view. All our dealings should show the glory of our Lord. Paul preached with power, the Holy Spirit and much assurance. The reasons for this was that everyone could see the character of the preachers, 1 Thes 1. 5.  Luke begins the narrative in Acts by speaking of the things that Jesus began both to do and to teach, Acts 1. 1. The two on the road to Emmaus speak of Him as 'mighty in word and deed', Luke 24. 19. The Lord sets the example. We are called to follow with a life that confirms the truth that we teach.
The Lord next uses the the growth of a seed as an illustration. He is showing that God is sovereign in the way that He works. This is often set alongside the truth of responsibility seen in the previous parable. The Scriptures show that there is no contradiction between them. The fact that we cannot explain the truth does not negate its truth. The natural man thinks he should be able to explain the truth. The spiritual gladly acknowledges that there is One Who is greater than man. We must never reduce the revelation of God to something that man can understand.
What evidence is there of spiritual growth in our lives?

Memory Verse: 'And he said unto them, Take heed what ye hear: with what measure ye mete, it shall be measured to you: and unto you that hear shall more be given', Mark 4. 24

April 20.	Mark 4. 30-41.
The Mustard Seed and the Storm. 
The Lord now addresses with the question of appearances. He shows that there can be a great contrast between what men see and what the Lord sees. We need to understand this so that we avoid false expectations of what the Lord. If we do not grasp what He is teaching, we may become discouraged. 
The mustard seed is a small seed which outgrows other herbs to become like a tree. While it is small, it attracts no attention. When it grows, the fowls nest in it. The Lord has said that the fowls are a picture of the demon powers. From this, we can learn the warning that He is giving in this parable. The picture is that, as the work of God grows, it will attract attacks from the devil. This is true whether we look at the work of God historically, in local testimonies or individually. 
The picture of a tree suggests the danger of pride. The devil will tempt us to exaggerate our experience of the Lord. He may highlight our knowledge of His Word. He may highlight how the Lord has used us. The danger is that he wants us to think that we are more than the Scripture warrants us to think. It takes us beyond the foundation on which we stand in our experience. Once we do this, we are in danger of falling, Prov. 16. 18.
Mark states again that the Lord uses parables because they are not ready to listen to what He says.
The chapter ends with a journey across the sea of Galilee. The Lord instigates the journey by suggesting that they go or, literally, come over to the other side. The disciples take the steps necessary to make the journey. They send the crowd away and take Him into the boat 'as He was'. The Lord uses a word for going over the sea which suggests that the journey is as good as complete. When the disciples hear His request, they would think that He is only asking them to do what they have done many times before. They do not consider that there may be a difference on this occasion. They take Him into the boat and leave Him to sleep at the back of the boat while they sail across the water. The fact that some other little boats go with them implies that the journey is easy. There is no evidence of any danger when they set out. Soon, the weather changes dramatically. A great storm arises. Waves beat into the boat. It is full of the water. The situation has changed from an everyday journey to the verge of a catastrophe. They are helpless.
In a panic, the disciples rouse the Lord with the rebuke, 'Master, carest Thou not that we perish?' They could have trusted Him to fulfil His Word. They could have woken Him in confidence that He would meet the need. Either could be seen as an exercise of faith. What they actually do is panic. They show their lack of faith when they suggest that  He did not care. He simply rebukes the wind and sea, then He asks them why they feared. It is easy to criticise the disciples and to see what we should do. We need to ask honestly how we fare in similar situations.
Do we resist the devil by simple faith and obedience to all that our Lord asks of us?

Memory Verse: 'And they feared exceedingly, and said one to another, What manner of man is this, that even the wind and the sea obey him', Mark 4. 41
April 21.	Mark 5. 1-20.
Legion the Demoniac.
The Lord and His disciples arrive in the country of the Gadarenes. He only comes here for one man at this time. It is the only specific reference to this place in the life of the Lord. It may be that this is His only visit to this region. This shows the character of the love of our Lord. He makes a journey for the sake of a most unlikely individual as far as human reason is concerned. This is an example for us to consider in our service. We need to appreciate the value of the individual. We also need to avoid the danger of prejudice. There may be some who only have one opportunity to hear in their lifetime. We may be the messenger who has the opportunity. We need to ensure that we are in a state to respond in way that is worthy of our Lord.
This man is an accurate picture of the sinner. He is beyond help. He is in the place of death. The result is that despair marks every part of his life. We can easily transfer this to what the Scripture says about men in the flesh. They may appear to be respectable. Men judge this based on different criteria. They could be religious, intellectual or socially acceptable. None of these change the judgement of God, 'All have sinned and come short of the glory of God', Rom. 3. 23. The effect of sin is to bring all men under the sentence of death, Rom. 5. 12; 6. 23. No power of man can break the power of sin and death.. It leaves men helpless and in despair. Many men who lived without God lost courage when faced with death. They had no hope
The man sees Jesus and runs to worship Him. Men ignore His words. Some openly reject Him. Some neglect His word. Demons know that they cannot escape from His claims. They call out. They control the man so they speak for him. They know the destiny. They recognise the Judge of all. He commands them and they must obey His word. All they can do is plead for a lesser judgement. They ask permission to take control of a herd of two thousand pigs feeding nearby. The number is an indication of how many demons possessed this man. Still they cannot defy the Son of God. The only other occasion that Mark records men worshipping is the soldiers at the time of the crucifixion. It is sad that demons and hardened soldiers recognise what the privileged nation failed to appreciate.
The herdsmen race to the city to tell what has happened. The men come to see. There is a sad contrast. A man possessed by demons bows to the Lord and is delivered. Men from the city who are comfortable with their life refuse. They would rather have a man possessed by demons than bow to the Son of God. The man pleads to go with the Lord, but He tells him to return and tell what great things the Lord has done for him. They do not want the Saviour, but they have the testimony of this man. The result is that the people marvel at what has happened. Sadly, we see the same attitude today. New converts return to testify to their Saviour with a changed life as well as the word of God. Family and friends would rather see the excesses of a past life than a life that displays the character of Christ.
Are we careful to set a right value on the souls of men, whatever their character?

Memory Verse: 'Howbeit Jesus suffered him not, but saith unto him, Go home to thy friends, and tell them how great things the Lord hath done for thee, and hath had compassion on thee', Mark 5. 20
April 22.	Mark 5. 21-43.
Jairus' Daughter and the Woman with the Issue of Blood.
The Lord returns to the other side. While He is still by the sea, He is met by a many people. The people want to see Him. There is no explanation given. It may be genuine. It may be simply curiosity. The parable of the sower told of those who received the word with great joy but had no root in themselves. Sadly, when the test comes, this is true of these people.
A ruler of the synagogue named Jairus comes to Him. This man has a genuine need. He comes in a way that shows he is earnest and sincere. He falls at the feet of the Lord and begs for his daughter. This is not a position which a ruler would take lightly. Most would certainly want to protect their reputation in front of the multitude. This action shows that Jairus was not thinking about anything except his daughter. He has a genuine need and he knows that there is only One Who can answer his need. His name means enlightening and he shows light that many of his companions refuse. He may be a man of authority, but he does not compare to the Lord. He does not deserve the mercy that he needs.
The faith of Jairus is great. He realises that, although his daughter is about to die, the Lord could heal her. He expects Him to lay hands on her and she would live. He might have known the centurion who asked the Lord to speak without even coming to his home, Matt. 8. 8. If he had shown the same faith, he would have avoided the sorrow that follows.
The crowd are a hindrance again. They press on Him as He goes. They slow Him in His journey but it may have been used by God. A woman comes to touch the hem of His clothes. If the crowd had been smaller, she might not have had the courage to come. She has no desire to slow the Lord down. She has suffered from internal bleeding for twelve years. All the efforts of the doctor have not even managed to stabilise her condition. She comes to touch the Lord without being noticed. Her faith is rewarded, but the Lord stops so that she is seen by all. Jairus might well ask why He should stop. The disciples cannot understand the delay. They will all are to learn that He has the same interest in everyone. He does not give place to position. He comforts her before He goes on.
A messenger tells that the daughter is dead. There is no hope as far as men are concerned. In reality, this will be used to bring greater glory to God. The messenger advises Jairus not to bring the Master any further. The Lord tells Jairus that he has only to believe. He takes three disciples with Himself and Jairus. This is the first time that Peter, James and John are separated by the Lord. If He had done this at first, the woman might not have been healed. Jairus would not have seen the full extent of His power. 
He silences the mourners with a word. They laugh at the suggestion that the girl is only sleeping. They cannot argue with the sight of someone who walks and eats. She rises as if she has only been to sleep. The Lord demonstrate His power in a complete miracle. There is no adverse effect. There is no recovery period. The healing is perfect and immediate. 
Are we resting in the assurance that our Lord is Master, and He cannot fail?

Memory Verse: 'As soon as Jesus heard the word that was spoken, he saith unto the ruler of the synagogue, Be not afraid, only believe', Mark 5. 36
April 23.	Mark 6. 1-6.
Nazareth and the Results of Unbelief. 
The Lord now goes to His own country. Here are the people who have known Him from early days. They have followed His life for around thirty years. Like John the Baptist, Matt. 3. 14, they must have seen a life which was entirely different to any one else. Sadly, they have become so accustomed to seeing Him that they fail to notice what he is really like.
On the sabbath, He teaches in the synagogue. Unlike other places, ch. 1. 21,39, the people of Nazareth do not expect this. Even when He speaks, they listen and wonder where He has learned the things that He speaks. They do not know what wisdom empowered Him to perform the miracles which He did. The idea of being astonished to to be struck with amazement. It is the same reaction as the people showed in Capernaum when He taught in their synagogue, ch. 1. 22, but the result is vastly different. In Capernaum, people flocked to hear Him. They brought sick people to be healed. Here the people apply their own reasoning to what they hear and dismiss it. He is the carpenter so He cannot be a teacher. They lists His family. His sisters are in their company. This shows that Mary and Joseph had children after Jesus was born. The argument of these men would be idea not be valid if the people they list are anything but the children of Mary. If He were the only child that was born to Mary, He would be different to the others. They only comment because they knew Him to be a child of the same mother. It may be that Mark later uses the names of two of them to identify Mary, Mark 15. 47; 16. 1. John does not name either His mother or His brothers. He writes of her as His mother, John 19. 25. Instead of listening to Him and taking notice of what He says, they are stumbled and refuse Him.
The Lord reminds them that they are proving a principle that is often seen. He uses the expression, 'A prophet is not without honour, but in his own country, and among his own kin, and in his own house', v. 4. Sadly, the result is that  He could not show His power fully. They do not have the  faith to acknowledge Him. 
There is a warning for us here. We need to judge in a right way using spiritual discernment. Many who do not fit the criteria that men apply for a preacher may be given the ability by God to fulfil this work. We are tempted to  give credence to men of intellect or oratory at the expense of those who are truly gifted by God. Often, the saints listen to a teacher from a distance when they refuse a local teacher who says the same thing. We must be careful to give due honour to all who serve in any capacity. We must not dismiss some because they do not fit our ideas.
The Lord leaves the town in amazement at their unbelief. This is the same word that Mark uses for the men of Gadara. When Legion returns to testify to what the Lord has done, they marvelled. The thought is that the unbelief of the men of Nazareth is greater reason for wonder then the healing of Legion. This should be a challenge to our thoughts regarding the person of Christ. We must never become so familiar with His teaching or power that we lose sight of its greatness.
Let us never limit the power of the Lord in the hearts and lives of those who believe.

Memory Verse: 'But Jesus said unto them, A prophet is not without honour, but in his own country, and among his own kin, and in his own house', Mark 6. 4
April 24.	Mark 6. 7-13. 
The Twelve Sent Out.
The Lord now sends the twelve out in twos. This is the next stage in their development. He has spent time with them. He has explained things to them that He does not explain to the multitude. Now they are to start to bear public witness to His Name. He always intended this when He called them but they need to know Him first. We cannot witness to our Lord until we have know Him in such a way that our witness is true to His Person. We were all given a gift by God through the Holy Spirit at the moment that we believed. This does not mean that we can bear a faithful witness. Our experiences mean that we will develop both gift and character for the glory of God. In general, the gift will be developed in the locality where a person lives. Later, it may be used in a wider sphere of service. This should only happen when the believer has developed spiritually. Any use to which the gift is put must be commensurate with the spiritual development of the individual. If not, harm may come both to the individual and to the company.
As they go, they are given authority over unclean spirits. This was a serious issue in those days but the Lord empowers them to do what the scribes and Pharisees could not. In this way, He set a seal on their testimony. This is a reminder that they are engaging in a warfare against spiritual powers. Paul teaches the same lesson, Eph. 6. 12.They are also sent out with no support. The Lord has come to the nation as their Messiah. As such, the people should be ready to receive His servants. Paul takes up the same principle in respect of the right of the Lord's servants to be supported by Christians today, 1 Cor. 9. 1-14. John makes clear that they should not expect support from the Gentiles, 3 John 7. Their first task is to preach repentance. This is exactly what John and the Lord had preached before them.
The Lord gives clear instructions about what to take and how to conduct themselves. They must do nothing which would detract from their work and from the Lord Himself. They are allowed a staff to help them as they walk, their shoes are basic and they are only to take one coat. It is a work of faith, so they must show that they are not trusting in their own resources. In addition, it would not be right for the servants to have more than the people to whom they go, 2 Cor. 8. 11-14. If we do not follow this principle, people may think that the gospel will bring material prosperity.
They are to go into one house and remain there for the duration of their stay in that town. They must not spend time looking for better accommodation. Paul summarises this for all of us as he writes to Timothy, 'And having food and raiment let us be therewith content', 1 Tim. 6. 8.
The Lord gives them authority so the judgement of those who refuse is greater than that of Sodom and Gomorrah. Those cities only had a faint picture of what the Lord wanted. We are sent with the full and final revelation of God to men, Heb 1. 2. The result is that the twelve see the power of God manifest throughout their service.
Are we prepared to carry His Word to the people in simple obedience to our Lord?

Memory Verse: 'And he called unto him the twelve, and began to send them forth by two and two; and gave them power over unclean spirits', Mark 6. 7
April 25. 	Mark 6. 14-29.
The Death of John the Baptist.
Herod hears about the Lord. He is convinced that John has been raised from the dead. Some argue that He is Elijah. Others think He is another of the earlier prophets. Still more think that He is a new prophet. Herod has no doubt in his mind. He thinks that the miracles occur because John is alive again. No one seems to consider the possibility that this is the Christ. They are waiting for a miraculous appearing. They do not expect an “ordinary” life. This shows us that we need to separate our thoughts from the teaching of Scripture. They remember parts that appeal to them but they forget parts that do not fit into their ideas. We will do the same unless we take care to search the Scriptures thoroughly.
Herod is certain because he remembers his part in the death of John. He is suffering from a guilty conscience. He may be trying to appease his conscience with the thought that if John has been raised, he is exonerated from guilt. He may be afraid of having to answer a man who has come back to life again.
The reason for John's death is that Herod married Herodias, his brother's wife. John told him that it was not right. He chose to rebel against the word of God. He adds to that by putting John in prison. Herodias wanted John dead, but Herod was afraid because John was holy and just. Even the most evil of men may stop to reflect when faced with a man of God. This should encourage us because it means that our life may have an influence that we cannot determine. There is a lot that can be accomplished by a life when words are not possible. In this case, John earned the opportunity to speak to Herod as well. Despite John's criticism, Herod still seems to take pleasure in hearing him. It may be that he thought that he could gain favour with God by listening. His mistake was that he did not obey what he heard. The Lord clearly taught that we must obey what we hear. This will lay a sound foundation as we find in the parable of the wise and foolish men, Matt. 7. 24-27.
On Herod's birthday, the daughter of Herodias excites him with her dancing. He makes a rash offer. She speaks with her mother then asks for the head of John. Herod learns that the game of compromise will always end in disaster. Herod thought that putting John in prison would satisfy Herodias. He could still listen to John. We cannot compromise in the things of God. If we make friends with the world, we are enemies of God, James 4. 4. Our witness will be compromised.
Herod finds himself in an impossible situation. Like Pilate later, he is more afraid of what he can see more than of the God he cannot see. Herodias has her wish. 
John's disciples hear and bury the dead body. For them there is no compromise. John has been executed, but his disciples are still prepared to identify with their teacher. They show us an example of devotion that we have even more reason to follow. We can be certain that we will never have to go further than our Lord. 
Are we careful to value all things rightly and always to refuse evil requests?

Memory Verse: 'For Herod feared John, knowing that he was a just man and an holy, and observed him; and when he heard him, he did many things, and heard him gladly', Mark 6. 20
April 26.	Mark 6. 30-44.
The Feeding of the Five Thousand.
The twelve return with news of what they have done and taught. Luke writes of what Jesus began to do and to teach, Acts 1.1. He was showing that the life of Christ was the perfect expression of everything that He taught. Here Mark seems to be showing that the twelve were more impressed by the power than the effect of their words. This is a danger which we all need to avoid. It does not matter how impressive an action may be, the word of God is the foundation of everything that we profess. As such, we must be certain that it has first place in all that we do.
The Lord asks the disciples to come to a desert place and rest. They have been used by Him. They may think that they will accomplish great things for Him. They need to learn that we must be in the presence of our Lord at all times. We constantly need to learn from Him.
They set out by boat but the people see them go and follow on foot. On this occasion, it is quicker to run than to sail. The multitude are waiting when the boat arrives. This may be the first lesson which the twelve had to learn. They told of what they had done. The Lord will show what needs to be done. He is preparing the twelve for what will follow.
The Lord never ignores a need. He has compassion on them because they did not have a shepherd to feed them with the word of God. He teaches them until the day is nearly over. The disciples foresee a the danger. The day has gone, the people have no food. The twelve suggest that the Lord sends them away to buy bread while there is still time. They cannot see any alternative. The Lord suggests that they should feed them. This is the next lesson for them. They have been impressed by miraculous powers, but they must not forget basic needs. He has already shown by His actions that teaching the people is to be given priority. Now He will teach them that they can meet basic needs with His help. They see the multitude and assess what is required to meet the need. They have to learn that He knows the need as well as they do. He makes His assessments according to what we have. They find five loaves and two fish, but this is enough for our Lord. Paul teaches the Corinthians a similar lesson when he writes, 'For if there be first a willing mind, it is accepted according to that a man hath, and not according to that he hath not',  2 Cor. 8. 12. 
All the people eat until they are full. After this, the disciples collect twelve baskets full of fragments. As far as men are concerned, there was possibly only enough for a child, John 6.  9. When the Lord takes the bread and blesses it, He feeds five thousand and there is still enough for each of the disciples to have sufficient. The lesson here is that the Lord will never ask us to do something without giving us the means to do it. If we let Him guide, He will use what we give freely and make up what is lacking, If we wait until we think we are ready, we may miss the lesson He wants to teach us.
Do we rest in the assurance that our Lord is Master of every situation?

Memory Verse: 'And Jesus, when he came out, saw much people, and was moved with compassion toward them, because they were as sheep not having a shepherd: and he began to teach them many things', Mark 6. 34
April 27. 	Mark 6. 45-56.
Walking on the Water.
The Lord sends the disciples into a boat,. He tells them to go to Bethsaida, while He sends the people away. The details are slightly different from chapter 4. He has a new lesson for them to learn. They obey in the same way as before. No doubt they think that it is a simple request. The Lord Himself sends the people away then He goes into a mountain to pray. We are not told any details of His prayer. This is a picture of His present ministry. He is interceding for us as our great high priest. 
The description here is interesting. The fact that it was when the evening came suggests the start of the night. From the description of when the people were fed, the problems appear to have started almost as soon as they left the shore. The disciples are capable of handling a boat so they are not afraid at first. The Lord does not interrupt His time of communion with the Father. He knows the exact circumstances. He is aware of the difficulties that they are facing. Mark tells us that He saw them toiling. We can be sure that He knows exactly how they are coping at every moment of that night. His prayer would certainly include them specifically as well as any other matters that He may have raised.
Although He sees them toiling as the evening came, it is not until the fourth watch of the night that He comes to them. He has left them on the sea for several hours. He waited for at least six hours and possibly as much as twelve. We need to remember that He will not always come at the first moment that we find ourselves in difficulty. We must fulfil His request even if everything appears to be in conflict with what He is asking. His word must take priority over every circumstance.
When He finally comes, He is walking on the water. He is in complete control of the sea. Something that is a serious threat to men holds no fear for Him. He demonstrates that He is Master of the situation out. He has another test for their faith. He acts as though He would go past them. He will not force Himself on them. He wants them to receive Him willingly. This is a picture for us of how our Lord may test us. If we allow fear to control us, He may reveal Himself slowly so that we come to appreciate Him more fully.
The disciples cry out in fear They think it must be a spirit. Probably, they think it a premonition of death. As soon as they call, He answers. He says, 'It is I' or literally, 'I am'. He joins them in the boat and the wind ceases immediately. There is no circumstance so dark that He cannot see. There is no circumstance so difficult that He cannot stop it in a moment. Mark points out that the response caused amazement and wonder to them. They had not grasped the lesson of the loaves. He is interested in every situation. He can provide for a multitude from nothing and He can silence a storm for a few.
Once again, multitudes flock to bring their sick to Him. They know nothing of the true fellowship which the disciples were starting to enjoy.
Are we confident that our Lord is in control, even in the darkest circumstances?

Memory Verse: 'For they all saw him, and were troubled. And immediately he talked with them, and saith unto them, Be of good cheer: it is I; be not afraid', Mark 6. 50
April 28.	Mark 7. 1-13.
Empty Tradition Exposed.
The opposition is now becoming more organised. Pharisees and scribes have come from Jerusalem to join against Him and His disciples. On this occasion, they base their attack on the failure of the disciples to wash their hands before eating bread. It is a good thing to do in terms of hygiene. The problem is that they link dirty hands with inward defilement. Mark explains the extent to which they went with their demand. They insist that hands are thoroughly washed. The words used suggest that they scrub at the hands up to the wrist. They have a similar demand for cups and pots that they use for eating and drinking. 
The Pharisees ask the Lord why His disciples do not obey this demand. It is always a bad sign when someone asks about another person. The Pharisees have previously asked the disciples about what the Lord was doing, ch. 2. 16. We should always address any concerns to those involved first. The Lord teaches this principle in Matthew chapter 18 verses 15-18. We only need to involve others if the individual does not listen to a genuine concern. This will avoid causing uncertainty or even division. Here, the Pharisees are clearly trying to convince the Lord to criticise His disciples. If they cannot condemn Him, they hope that He will condemn His followers.
In response, the Lord exposes their hypocrisy. They judge people who fail to keep their traditions but condone people who break specific commandments. He points out that they go as far as to reject the demands of God in favour of their own traditions. In this, they are fulfilling the word of God. He warned that the people would honour God in what they aid but their heart would have no desire to please Him, Isa. 29. 13. We can do the same thing. It is relatively easy to do what is expected without truly seeking to please God.
The Lord illustrates what He is saying. He quotes directly from the law regarding the duty to parents. He states the commandment, Exod. 20. 12, and the sentence for disobedience, Ex 21. 17. There is no room for manoeuvre. The Jewish teachers raised a tradition which allows a man to make a gift for the temple instead of obeying the law. They called this Corban. Once this has been done, they have no responsibility to their parents. It is easy to see a parallel in this to the present day. We are all responsible to care for our family. Paul writes, 'But if any provide not for his own, and specially for those of his own house, he hath denied the faith, and is worse than an infidel', 1 Tim. 5. 8. This implies that there is a general principle to wider family, 'his own', which is especially important for the immediate family, 'his own house'. It is also clear that we are to fulfil our duties in employment as a priority, Eph. 6. 5-8; 1 Pet. 2. 18-20. There are also responsibilities in the home, 1 Pet. 3. 1-6.  The principle that underpins the law is, 'Thou shalt love thy neighbour as thyself', Lev 19. 18. This is quoted on at least three separate occasions by the Lord as well as in three New Testament epistles. It is important that we always give our Lord first place, Matt. 16. 24, and we do not make excuses for failing to meet with the saints, Heb. 10. 25. We must not make our responsibility in the companies of saints an excuse for failing to fulfil our social and business duties
Do to test our lives against the Word of God, and avoid empty tradition?

Memory Verse: 'Howbeit in vain do they worship me, teaching for doctrines the commandments of men', Mark 7. 7
April 29.	Mark 7. 14-23.
Source of Defilement.
The Lord now calls all the people together to hear what He has to say. He wants them all to   understand the error of these teachers. This emphasises for us how important He considers this to be. He does not want anyone to be in doubt .
The statement of truth is simple. A person is not corrupted in the sight of God by external things such as what is eaten. We are corrupted by thoughts that arise inside. He wants us to realise that the evil thoughts are the root of defilement. He adds the warning that anyone with ears to hear should hear what he says. The lesson is vital for everyone.
In the house, His disciples ask about what He has said. We may think that it is easy to understand. Most of us have heard many warnings of this nature. For the disciples who have been taught by Pharisees, it is a new idea. We may miss the lesson that appearances are not as important as character. It is certainly not as easy for someone who has been brought up on religious rituals to grasp. They will have been fed ideas that they gain favour by performing certain rituals. They will think that they lose favour if they fail to follow the rituals. They will find it difficult to understand that they Lord is looking on the heart. We must all recognise the danger that we can stumble others by emphasising appearances. We need to appreciate their difficulty and explain truths to them. We will need the help of the Spirit of God and patience. Even if it appears simple to us, it requires the Spirit to reveal these things, 1 Cor 2. 14. 
The Lord explains that what we eat passes through the body. It does not remain in our inner being. This does not mean that poison will not harm the body physically. It is showing that the Lord distinguishes between the physical and the inner man. It is sad to consider that this is taught extensively in the New Testament because false teachers were teaching the opposite. Even today, some men make rules about eating which suggest that it is wrong to eat. In this contact, Paul makes the statement, 'For every creature of God isgood, and nothing to be refused, if it be received with thanksgiving: for it is sanctified by the word of God and prayer' , Tim 4. 4,5. He also warns the Colossians of similar error, Col 2. 16. The Romans and the Corinthians also faced those who promoted a similar idea based on the law, Rom. 14; 1 Cor. 8-10.
In contrast; every evil has its origin in the heart. The Lord lists thirteen sins, starting with evil thoughts and ending with pride and foolishness. The start of the list reminds us that the root of every sin is in the thoughts of men. The reference to pride and foolishness is because they are common in some form when evil is manifest. None of us is exempt from the root of sin. We need to recognise that it is only by the Spirit that we can be delivered from displaying some of these traits in our lives. They defile the man in terms of what God sees as He looks on the heart. His verdict is clearly stated in Psalm 14. 1-3 and Psalm 53. 1-3. What the more respectable refuse to accept is that this root of sin is present in all of us.
Do we appreciate the corruption of the heart?

Memory Verse: 'There is nothing from without a man, that entering into him can defile him: but the things which come out of him, those are they that defile the man', Mark 7 .15
April 30.	Mark 7. 24-30.
The Syrophenician Woman.
The Lord now goes into a house in the borders of Tyre and Sidon. He does not want anyone to know. This is an unlikely place for Him. It suggests the idea that the nation has rejected Him so He goes out to the Gentiles. The fact that He wants to be hidden is explained by the event that follows. He is still calling individuals even though the nation as a whole has refused Him.
He could not be hidden. A woman comes to plead for her daughter. As far as we are told by any writer, this is the only event that happens on this visit. He comes to a hostile, foreign country because there is a woman in need. Her daughter has an unclean spirit. She hears about Him and knows that He can help. 
She falls at His feet to plead for her daughter. Mark does not give the full picture however he does tell the important details for his readers. She takes the rightful place. Unlike those earlier in the chapter who make a show of external expecting to be accepted, she knows that she cannot merit any favour. Her attitude and the way she speaks show that she knows her only plea is to beg for mercy.
The response that she receives is one which tests her faith. It is the privilege of the children to eat to the full before the food is cast to dogs. This refers to the privilege of the nation. They must hear first, Rom. 1. 16. It is only when the nation refuses that the Gospel goes out to the Gentiles. As we trace through Acts, we see the stages in which this happens. Firstly, when Stephen is stoned, the gospel goes to Samaria, Acts 8. The gospel goes to a devout Gentile, Cornelius, Acts 10. finally, it spreads to the Gentiles in Antioch, Acts 11. Even when Paul goes out from Antioch to preach more widely, he preaches in synagogues at first if possible. It is only at the end of the book there is the final rejection. Paul pronounces the judgement that the Gospel will go to the Gentiles, Acts 28. 28.
 The woman's faith rises to the test. Dogs can eat crumbs under the table. She is not asking for the Lord to give her the portion that belongs to the people. She is content just to receive any crumb of comfort that he might be able to spare. Psalm 84 has a similar idea. The Psalmist says, I had rather be a doorkeeper in the house of my God, than to dwell in the tents of wickedness', Psa. 84. 10. The idea of a doorkeeper appears to be the thought of sitting on the edge. It is someone who is content to be just inside and no more. While we rejoice in what our Lord has brought to us, we ought never to forget that we did no even deserve the least of His mercies. 
The faith of the woman is rewarded with a promise of healing. She still has to believe and accept His Word. She leaves with no doubt and her faith is rewarded. He could speak with her in this way, because he knows that her faith would stand fast. This is an example to us oif how our faith should rie to accept the word of God without question.
Are we prepared to take the Lord at His word in every circumstance?

Memory Verse: 'And she answered and said unto him, Yes, Lord: yet the dogs under the table eat of the children’s crumbs', Mark 7. 28

May 1.	Mark 7. 31-37.
The Deaf and Dumb Man.
The Lord leaves Tyre and Sidon and goes through Decapolis to the Sea of Galilee. This is  the region in which the demoniac lived, ch. 5. 1-20. The fact that Mark quotes the region suggests that his witness has reached all ten cities in the region. This is far wider than his hometown, Gergasa, or his immediate locality,Gadara. Paul writes of a similar effect when the gospel came to Thessalonica, 1 Thes 1. 7,8. The testimony of the Thessalonians spread beyond Macedonia, their country, and Achaia, the rest of present day Greece.
The people bring a man who cannot hear or speak properly. The two ailments may be related. The difficulty in speaking may be a direct result of his inability to hear. They know that the Lord is able to meet the need. This is probably the result of the witness of Legion. They beg for Him to put His hand on the man. 
The Lord takes him aside. We cannot tell the Lord what to do. We should bring our needs to Him and leave Him to act. This indicates the need for a personal experience. He uses the circumstances of life to reveal Himself to us in a personal way. He then puts His finger into his ears, spits and touches his tongue. If he had placed His hand on the man, He would identify with him in a general way. By doing what He does, the Lord is identifying with the man in all his need. This is a picture of our Lord as a great high priest. He lived as a man and experienced every circumstance of life. Now, He can sympathise with us in every test that we endure in this life. 
The Lord then looks up into heaven and says 'Be opened'. Immediately his ears are opened and he speaks clearly. It is a miracle that he could hear. We would then expect that the man would need to learn to speak. The fact that he can speak is a far greater miracle. It cannot be explained by natural reasoning. It is virtually impossible in terms of medical science. We learn to speak by repeating what we hear. The reality is that the One Who gave Adam a vocabulary in the beginning has done the same for this man now. 
The people are told not to publish this. There are several reasons for this. We have already seen that the crowds hindered men who were bringing a friend in his need, ch. 2. 4. the people may also expect the Lord to act in the same way again. He often changes how He acts, but it will always be in a way that is specific to the circumstances. In addition, this is not a personal experience for them. Only one man actually experienced the hand of the Lord to heal. It is his place to tell about what the Lord has done. While we can testify to what the Lord has done for us, we should not use the experiences of others. We need to be in the good of what the Lord is doing personally. 
The people are astonished and freely publish what has happened despite the warning. They are content to live in the good of someone else's experience. Sadly, the evidence is that few are really prepared to confess their need and to have a personal dealing with Christ.
How earnest are we in our desires for reaching the lost?

Memory Verse: 'And were beyond measure astonished, saying, He hath done all things well: he maketh both the deaf to hear, and the dumb to speak', Mark 7. 37
May 2.	Mark 8. 1-9
The Feeding of the Four Thousand.
The Lord tests the disciples again. There is a very great multitude of people and they have nothing to eat. He calls His disciples to Him. The situation appears to be only a slight variation on what had happened previously when He fed five thousand men.
He starts by telling of His compassion for the people. They have been following for three days and have nothing to eat. In the previous instance, they had followed suddenly for a whole day. Now they have been three days. The need may be greater than before but He has the same concern for them. It may be that this time they had prepared food at the start. If so, it has now been eaten but have now eaten. He cannot send them away. Some of them have come from a great distance and all would faint through lack of food. It is likely that those who have come furtherest will be the scribes and Pharisees from Jerusalem. They have come to challenge Him. John's record of the previous event shows that the majority  will not be consistent. All this shows the reality of his compassion. It is not based on the attitude of those who benefit from His kindness..
On the earlier occasion, the Lord told the disciples to feed the people. This time He tells them what the problem is and leaves them to consider the options. They ask where they can find food to satisfy such a multitude in the wilderness. They see a need that is beyond man to answer. They seem to suggest that He may be able to act. If this is true, they have begun to learn the lessons. They leave the need with Him. They do not doubt His power but they do not dictate how He must act. We need to consider how we would reply in a similar situation. It does not matter whetherwe are dealing with an individual or a multitude, we need the Lord to help. Paul brings the challenge, ,Who is sufficient for these things',  2 Cor. 2. 16. It is one which we ought to ask on every occasion. We cannot bear witness to our Lord in our our own strength. The answer comes back, 'Our sufficiency is of God', 2 Cor. 3. 5. The disciples have turned the question back to the Lord because He is sufficient. We need to do the same at all times.
He asks what they have. There are seven loaves. There is no qualification on this occasion. All He asks is that we see the need and bring what we have to Him. From that time, we can leave everything in his hands. He will use what we have. Jonathan recognised this when he said, 'it may be that the LORD will work for us: for there is no restraint to the LORD to save by many or by few', 1 Sam 14. 6. Barnabas shows the same faith in Acts chapter 4 verse 37. Sadly, Ananias and Sapphira failed to recognise this, Acts 5. 1-10.
The Lord gives thanks for the bread and passes it to the disciples to feed the multitude. He then blesses the fish and that is distributed as well. This time, there are seven baskets left when all have eaten to the full. The word implies that the baskets are larger. It is used for the basket in which Paul escaped from Damascus, Acts 9. 25. The idea here is that there is a fulness in the supply for all to enjoy together.
Are we guilty of looking at the need instead of the One Who can supply every need?

Memory Verse: 'I have compassion on the multitude, because they have now been with me three days, and have nothing to eat', Mark 8. 2
May 3.	Mark 8. 10-21.
The Leaven of the Pharisees and Herod.
The Lord takes a boat and returns to Dalmanutha or Magdala in Galilee. This is a little to the south of Capernaum. This is the only time that we read of Him visiting this place. It is best known for Mary, out of whom He cast seven demons, Mark 16. 9; Luke 8. 2. 
The Pharisees again begin to challenge Him. They ask for a sign to confirm that He is Who he claims to be. They have just had witnessed a remarkable evidence of power that men cannot imitate. Still they ask for a further manifestation of power to confirm the teaching. This is neither evidence of faith nor even of sincere interest. It shows that they are men who are only interested in justifying their position. They will refuse the clearest witness that they could ever receive. Mark adds that they are tempting Him. They are simply seeing how far they need to press Him before He reacts to them. As we are well aware, the answer is quite simply that there is no limit. He will never step out of line. What He does here is to refuse them. They have no genuine interest and He will not stoop to self-justification. Even in this, He is a light that condemns them. They are continually justifying themselves. He sighs in His spirit as He refuses. The idea is that He sighs repeatedly. He is becoming weary with these men. He knows only too well that there is no sincerity in their question. After the Lord refuses, He moves back across the water. He is not going to be drawn into a debate with men like this. They have no interest in obeying the Word of God. 
The disciples forgot to take bread as they go. This is probably an indication of the speed with which they moved. The Lord is quick to answer a genuine cry, but He flees from debate just as quickly. He warns the disciples to beware of the leaven of Pharisees and Herod. These are two opposing groups who have already joined to undermine Him. They  both promote themselves at the expense of others. One group uses religious ritual while the other use political association. We ought not to be surprised that the same characteristics have been seen throughout history. The same picture is seen in the tower of Babel in Genesis chapter11. Men built a city, a picture of politics, and a tower, a picture of religion. Luke adds that the leaven of the Pharisees is hypocrisy, Luke 12. 1.
The disciples immediately think about the lack of bread although they do not ask directly. The Lord has to remind them that the matter of physical bread is of no consequence. He reminds them of the multitudes that were fed and what was left. He asks how many baskets were left on each occasion. The lesson is clear. His method of teaching is clearly designed to ensure that the disciples are thinking about what He says. It reminds us that we ought to take time and care to ensure that our hearers understand exactly what we are saying when we speak. If we have said something that is misunderstood, we may be responsible for the failure. If we are unclear, we are responsible. If they deliberately choose to refuse the message, we are not. We will all say things that are misunderstood. It is important for us to ensure that any genuine seeker knows that they may ask for clarification.
Are we careful to balance doctrine and practice as we consider the Word of God?

Memory Verse: 'And he charged them, saying, Take heed, beware of the leaven of the Pharisees, and of the leaven of Herod', Mark 8. 15
May 4.	Mark 8. 22-31.
The Blind Man at Bethsaida.
These verses record a  miracle which no other writer repeats. It is also the only miracle where the healing is not complete at once. The Lord may speak. He may touch. On every other occasion, the effect is immediate and final. The reason becomes clear as we consider the context. 
The  miracle occurs at Bethsaida, the house of nets, and it pictures a requirement for fishers of men. We need to learn the lesson of these verses if we are going to become effective fishers of men.
A blind man is brought and they beg for the Lord to touch Him. There is a genuine concern on the part of the people. This has led them to bring the man to the One Person who is able to answer his need. The Lord takes the man out of the town in the same way as He did with the deaf and dumb man, ch. 7. 33. This must be a personal experience with Him. Many may be saved at a single time but they must each have a personal experience of Christ. There is no spiritual blessing from a shared experience. Even on the day of Pentecost, three thousand men had a personal experience of repentance and faith, Acts 2. 38. Peter uses a word which emphasises this. 
The Lord spits on his eyes, touches him and asks if he sees anything. In a single act, the Lord identifies with the man and pictures the reproach that comes from this. There is no middle ground. After the first touch, the man sees 'men as trees walking'. He can see in part, but his vision is blurred. It is only after the second touch that He sees clearly. He has had a unique experience of Christ. This is something for him to treasure and enjoy in his own experience. If others want the same, they must come in the same way.
Before the miracle, the disciples were reminded of lessons that they have already learned from the earlier miracles. The Lord is showing that there are instances when we will find that something is not made clear at once; we may see an improvement. It may take more than one lesson for us to grasp what the Lord is teaching. 
The next incident emphasises this. The Lord asks what men say of Him. The answer is that they have only a vague understanding of someone who is like a prophet. Their appreciation of Christ reflects what they know. The Lord then asks what the disciples think of Him. Peter quickly replies that He is the Christ of God. There is no doubt in Peter's mind. He knows that Christ is different to every other man. Peter must not tell others yet. He has more to learn. The Lord now starts to warn them of what is going to happen. They are looking to a great Man Who performs miracles to demonstrate the power of God. They need to recognise that He must suffer before He can enter into His glory, Luke 24. 26. All the power of His miracles will accomplish nothing eternal. He must be rejected and killed by men. Then He will demonstrate His ultimate power in rising again. Death and the grave,  men and the devil,  can do nothing against Him. He triumphs over their efforts.
Are we careful to ensure that our vision of the Saviour increases day by day?

Memory Verse: 'And he saith unto them, But whom say ye that I am? And Peter answereth and saith unto him, Thou art the Christ', Mark 8. 29
May 5.	Mark 8. 32-38.
True Discipleship.
The Lord was speaking openly about His sufferings and Peter takes Him to rebuke Him. Peter has the same problem as the Jews in general, John 12. 34. They do not know how it is possible for the Christ of God to suffer and die. As far as they are concerned, He will reign forever. Peter has heard about the sufferings but He does not appear to have registered that the Lord will rise again. He is showing that he is like the blind man from Bethsaida. He has grasped that Jesus is the Christ, but he cannot grasp the need for the sufferings that the Christ must endure.
The Lord turns to His disciples and rebukes Peter. Peter has no qualms about rebuking the Lord openly but He deals Peter privately. This is something that we all need to appreciate. There are times when one of the saints must be publicly rebuked. This is only in respect of the saints. The rebuke must not be made public to the world.  He shows that Peter has been guided by Satan in his words. He left the Lord for a time after the wilderness, Matt. 4. 12. Now he  has gained a foothold among the disciples. It warns us that the devil will always be looking for opportunity to divide or to confuse the saints. He will be most happy if the chance comes through one of the Lord's people. It is hard enough to be aware of the dangers from outside without giving opportunity to him to attack from within. The danger of this is particularly seen in that Peter is one to whom the other disciples look. They will be more reticent to criticise him and they will listen to him more than others. We must remember that the greater the acceptance we find among the saints, the more care we need to take to ensure that what is said is according to the Scripture.
The Lord explains that true discipleship means following the path that He has outlined for Himself. We cannot do anything to deal with the question of sin, but we must be ready to deny self and take up our cross in order to follow Him. There are two main differences between His  path and ours. Firstly, he suffered for sins which no one else can do or needs to do. Secondly, He faced every experience that He will ever ask His saints to suffer. Peter's rebuke suggests that the Lord should receive the honour without the pain. The path He has chosen to tread is one that brings no glory to Himself. This is the same for us, Paul encourages us to display the mind of Christ, Phil. 2.5. He made Himself of no reputation. He looked for the benefit of others. The idea of the cross is to take the place of death as far as the world is concerned. We do not need to impose physical hardship upon ourselves. We must separate ourselves from the excesses of the world which are hostile to God by living a life for Him alone.
After He rebukes Peter, the Lord calls all the people together to give them a simple choice. Either we lose what this world offers and gain for eternity or we live for this life and lose eternally. There is no middle path. If we put Christ first, we will reap eternal gain at the expense of the present. If we live for self, we shall means lose eternally. Many will lose the soul. The Lord will reward according to how we live in the light of this principle.
Are we wholehearted in our obedience to our Lord?

Memory Verse: 'And when he had called the people unto him with his disciples also, he said unto them, Whosoever will come after me, let him deny himself, and take up his cross, and follow me', Mark 8. 34
May 6.	Mark 9. 1-10.
The Transfiguration.
The Lord now points out that some of the disciples will see the glory of the kingdom of God before they die. He does this to encourage His disciples in their path of obedience. He has told of His sufferings. He has outlined the cost of discipleship. Now He wants to ensure that they appreciate the reward for obedience. Peter certainly never forgot the glimpse of His power and glory that He saw that day, 2 Pet. 1. 16-18.
Six days later, He takes Peter, James and John into a high mountain. This is one of three instances in the New Testament where we read of a high mountain. In Matthew 4 and Luke 4, the devil uses a high mountain to imitate the power of God. In Revelation 21, John is taken to a high mountain to see the fulfilment of divine purpose. Here the Lord takes three with Him for an anticipation of the future glory.
In the mountain, He is transfigured before them. The word here is translated, transformed, in Romans chapter 12 verse 2. It is translated, changed, in 2 Corinthians chapter 3 verse 18. The lesson is simple. What these disciples see on the mountain is something that the Lord wants for all of us by the working of the Spirit of God. In Romans chapter 12, it is a work in the mind. In 2 Corinthians 3, it is manifest in a change of life. As Peter shows in 2 Peter chapter 1, it occurs as we are occupied with the glory of the Lord.
Mark describes a scene of dazzling splendour and unrivalled purity. This can never be accomplished by earthly means. It is the manifestation of a glory that is uniquely His. Luke emphasises this when he writes that they saw 'His glory', Luke 9. 32. The wonder of divine grace is that by the work of the Spirit of God, we can show this glory in our lives.
Elijah and Moses appear to speak with Him. These are two prophets to whom the people looked up more than others. Elijah was the fearless prophet who withstood Ahab in the palace, 1 Kgs 17. 1, and the mount, 1 Kgs 18. 21-40. Moses saw the glory of God in the mount, Exod. 3, and withstood Pharaoh in the palace, Exod. 5-12. They both had an experience that is unrivalled in its impact, yet they failed to accomplish a final deliverance. Moses died in the wilderness. Deut. 34. 5.Elijah was taken into heaven while the throne of Israel was occupied by a descendent of Ahab, 2 Kgs 2. 11. In contrast, our beloved Lord  destroyed the one who is behind all evil and who has the power of death, Heb 2. 14; 1 John 3. 9.
Peter wants to build three tents but he immediately hears the answer of heaven: this is My beloved Son. No one can be allowed to stand alongside the Son of God. Peter may have confessed Him in word at Caesarea-Philippi. He is still learning exactly what it means. Like the blind man, they are warned to keep the vision to themselves until after the resurrection. Sadly, they do not understand  what the Lord means. They do not ask. They would have avoided so much sorrow and turmoil if only they had heeded His word here. This is true for us. The Lord will often speak to prepare us for some difficulty. If we fail to heed, we face pain that He wants us to avoid.
Have our hearts seen the glory of the Lord?

Memory Verse: 'And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him', Mark 9. 7
May 7.	Mark 9. 11-29
The Dumb Spirit.
The three disciples change the subject as they come down from the mountain. They want to know why the scribes teach that Elijah must come to prepare the people for His coming. The concern is clearly that if He is the Christ, Elijah does not appear to have come. The Lord answers that Elijah has already some and they have treated him in the same way as they will treat the Lord Himself. We can become so occupied with our interpretation that we fail to appreciate the meaning of the Scripture. If we limit ourselves to specific actions, we may miss the fact that others are true to Scripture in their actions. We all need wisdom to separate clear teaching from personal application of truth.
As they reach the other disciples, they find a multitude watching while the scribes question them. The Lord asks the reason for the dispute. One of the multitude has brought a demon-possessed son to Him, but the disciples could not heal the son. The man came to the right Person. He knows where the source of power is. when the Lord was not there, the disciples stepped in. It may be that the man thought that they would be able to heal in the absence of the Lord. It may be that the disciples expected to be able to heal because of their past experience. What is clear is that the failure has given an opportunity for the scribes to challenge the power of the Lord. The disciples have made the mistake of expecting past experience to be repeated in a new situation.
The Lord speaks in a way that shows His sadness at what is happening. There are several reasons for this. The scribes are showing deliberate unbelief that will question every act because they do not want to believe. The disciples have tried to work without realising the need to lay hold on Him for fresh power on every occasion occasion. The people have allowed themselves to be swayed by the arguments of the scribes. They do not realise that failure on the part of the disciples does not mean that the Lord has failed. This is significant for us today. There are many who deliberately choose to refuse the truth and only a work of God can change them. Like the disciples, we cannot rely on past experience for a new day. We need to maintain our fellowship with Christ so that we are ready for each test. We must 'sanctify the Lord God in our heart' so that we can give a reason of the hope that is within us, 1 Peter 3, 15. We need to be aware of how we can harm the testimony of Christ if we try to do something in our own strength. We will fail because we do not have the power of the Lord to accomplish it. The world will be ready to dismiss Him for this.
The Lord allows the father to explain the situation. He then points out that this requires faith to believe that He can do as the man desires. The father confesses faith and pleads for the Lord to help him believe more fully. The result is that the Lord casts out the demon from the boy and restores him to the father. The child appears to be dead as the demon leaves, but the Lord restores him. The Lord then has to point out the need for prayer and fasting. We are engaged in spiritual warfare. We cannot expect to overcome with a word.
Are we looking to our Lord for fresh help each day?

Memory Verse: 'Jesus said unto him, If thou canst believe, all things are possible to him that believeth', Mark 9. 23
May 8.	Mark 9. 30-37.
The Disciples' Dispute.
The Lord sets out through Galilee with his disciples. He wants to prepare the disciples for what will happen. He takes time to avoid the multitude. He knows that they will not understand and he wants time for them to ask. He tells them that He will be delivered into the hands of men who will kill Him. He adds that after three days, He will rise again. He tried after the confession of Peter, because He is fulfilling the Scripture that He must suffer and enter into His glory, Luke 24. 26. He spoke of His resurrection after the mount because that pictured the glory which He will receive. Now He speaks again because He has overcome the power of Satan which is only possible because of His death,, Heb 2. 14. It is difficult to see how He could have been clearer in what He said. The disciples were clouded by the teaching of the Jews. We need to think about times when we allow our ideas to cloud our understanding. It is possible that we can miss what the Lord is saying because we think that we know what the Scripture says. Sadly, the disciples fail to understand and they are afraid to ask. We must avoid this. There will be times when we cannot understand what the Scripture is saying. We must always be ready to ask. We may ask elders or teachers who will try to explain what they understand. We must take what they say to the Scripture and confirm that it is true. If we still do not understand, we should ask further. This means that elders and teachers must be open to genuine questions. It is easy to dismiss a question and discourage the hearer. We should never do this. It is important however that we should avoid contention and questions of no value. If we ask such questions, we will find others less willing to help. If we are asked such qu 
They come to the house in Capernaum and the Lord asks about their dispute on the way; He knows exactly what they had been discussing but He wants them to confess. Their response is to keep silence. They recognise that He will not condone their debate. 
The Lord points out that His disciples must be ready to serve any other person. Solomon wrote, 'Before honour is humility', Prov 15. 33. The New Testament shows that is still true for us. Paul points to the example of our Lord, Phil. 2. 5-11. He also shows that he fulfils this in his own service, Phil 2. 17; 2 Cor 12. 15. 
The Lord then takes a child. He uses the child to teach them that they must be ready to receive a child in His name. He sets the child in the midst. This is the place that belongs to Him. He uses the child to show the disciples that even the least significant child of God of immense importance to Him. We show our thoughts of Christ by how we treat His people. The position that a person holds is not important. The fact that they are lined to Christ is. A child who believes belongs to Him as much as the oldest, most faithful believer. We must treat all as His representatives. Clearly, we do need to recognise gift. We must not allow the Lord's work to be done by those whom He has not equipped. Every child of God should fulfil the work to which they have been called. They should all receive equal respect for doing this. It is only the Lord Who can be set apart from others.
Are we guilty of seeking selfish gain instead of the glory of our Lord?

Memory Verse: 'And he sat down, and called the twelve, and saith unto them, If any man desire to be first, the same shall be last of all, and servant of all', Mark 9. 35
May 9.	Mark 9. 38-50
The Danger of Offence.
John now has to learn a new lesson. He and James were called the sons of thunder. We find a glimpse here of why they earned that name. John saw someone casting out demons in the Lord's Name but he is not following the Lord and the disciples. John forbids him. He has to learn the lesson that he cannot make a definitive judgement. If the man is using the name of Christ to perform a miracle, he cannot deny Him when he is challenged later. This follows from how people treat the servants of the Lord. This is in the context of His rejection. If a man identifies with Christ by giving a cup of water to one of His disciples, he will receive a reward. The full significance of this will be seen in a day when men cannot buy or sell without the mark of the beast. Those who are known as the Lord's servants will face intense opposition. They will be kept by His power but there will be many in that day who will help. For some, all they can do is to give is a cup of water. This would be an action that could bring death. There is no reason why this should be seen as exaggeration in the light of what some suffer. Certainly in less hostile and more prosperous conditions, we might expect more.
In this context, the Lord gives a warning regarding the matter of giving offence or causing another to stumble. He widens the scope from serving the servants to encompass any believer. His eye is on all His people. He takes pleasure in all His children. Any who give offence will face a severe judgement for their action. The severity is such that they would be better to be thrown into the sea with a stone round their neck. This is the same idea as  Zechariah chapter 2 verse 8. In respect of Israel the Lord says, 'he that toucheth you toucheth the apple of his eye'. We can extend the scope of that warning to include every believer. In the context here, this is being addressed to the same 'whosoever' as the words about treatment of the Lord's servants and little ones. It is seen in the challenge of the Lord to Saul of Tarsus, Acts 9. 4,5. It indicates that no true believer will be guilty of this. 
The Lord now highlights three members of the body that may cause someone to stumble. In the context here, it suggests that the hand, the foot or the eye may keep us from eternal life. The hand speaks of what we do. We cannot follow Christ and still do things that are against His character. The foot suggests where we go. This is perhaps harder in that there may be places which have associations with evil so we cannot go there. We are not committing a sinful act, but we can still associate with sin.. The eye suggests what we see. This will be the hardest of all in most cases. We must turn away from even looking at things which may tend to lead us into temptation. Possibly, the most common reasons for not believing are because the person does not want to separate from worldly friends. The fear of man ensnares them, Prov. 29. 25; Rev. 21. 8. In contrast, the believer is salt that purifies the environment by separating from the evil of the world around. 
Do we encourage or discourage the Lord's people?

Memory Verse: 'For whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, verily I say unto you, he shall not lose his reward'. Mark 9. 41
May 10.	Mark 10. 1-12
The Question of Divorce.
The Lord now comes into Judea from the further side of river Jordan. This is the route which the Jews would normally use to avoid Samaria. Again, the people come to Him and He teaches them. As we follow the steps of our Lord, we find that he never turned people away. He helped those who came in need and He taught those who came to hear. We learn that the Jews have been warned about Him, John 9. 22. They still come in multitudes to listen in the area where the Pharisees and scribes might be expected to have most influence.
The Pharisees raise the question of divorce. Mark tells us that this was a test. They are constantly trying to find an accusation against Him. It is a contentious issue because there are varying ideas as to when, if ever, divorce is permissible. They have no genuine desire to hear a correct answer. They are sure that they can argue with whatever answer He gives.
The Lord asks them what Moses commanded. They reply that he allowed them to write a bill of divorce. They do not qualify this any further. They do not want to  influence His answer in any way. 
The Lord indicates that this provision was made because their hearts were hard. They could not fulfil what God intended. The law can do nothing to remove the effect of sin. The working of sin makes it impossible to keep the desires of God. 
Next, He points to a principle that precedes the law. When God made the first woman for the man, He indicated that they should live together as man and wife permanently. The words that He uses are interesting. The man leaves his parents for the wife. The idea is that the man takes on a new role in the new family. The idea of the word for cleave is to be glued to something. This emphases the importance that He attaches to marriage. The reason is made clear in Ephesians chapter 5, where marriage is seen to be a picture of the union of Christ and the church. It is clear that the intention is a permanent relationship. Any question of divorce is an admission that man fails to live up to the ideal that God has set. The Lord adds that they become one flesh. This is true for every marriage. If it is a union made under the authority of God, it cannot be broken by men. 
Believers today have been set free from the bondage of sin so we should not require the concessions that were allowed under the law. The Lord makes clear in Matthew chapters 5 to 7 that the standard for those who have the life of God is higher than under law.
When the disciples question further, He adds that any marriage involving a divorced person is adultery. Mark does not record extenuating circumstances such as Matthew notes. This is consistent with an account written for Gentile believers. They are therefore not affected by the Jewish laws of espousal. The standard is high. Because this pictures Christ and His church, failure to meet the standard denies the truth regarding eternal security.
Do we question to benefit or to ensnare others?

Memory Verse: 'What therefore God hath joined together, let not man put asunder', Mark 10. 9
May 11.	Mark 10. 13-16.
The Children Welcomed.
These verses record one of the tenderest scenes in the life of our Lord. Some people bring infants to Him for a touch but they are rebuked by the disciples. The context of this incident reminds us that children are often more affected by divorce than the parents. Adults may be able to come to an agreement. They cannot negate the effect that this has on any children who may be affected. It may be true that the children are better to live with only one parent. This is not ideal. All it does is to highlight the selfish attitude of parents. They have chosen to live for self rather than either the spouse or the children. The needs of  the children have been ignored by their parents. We cannot legislate for the world. We must however take care to ensure that our homes are places where the children are brought up in an atmosphere that reflects the love of God.
The Lord sees and rebukes the disciples. The word for displeased is to be indignant. These men are taking upon themselves to deny children the blessing which the Lords desires to give them. Another principle is implied in these verses, namely that a child is never too young to be brought to the Lord. It is good for the children to be under the sound of the Word of God and in the company of the people of God when it does not cause disruption. We never know how much they glean from hearing what is said at such times. It does also mean that the conduct of the saints should be  glorifying to the Lord. The children will not be able to distinguish a good or a bad example. Sadly, some have been harmed because they have seen wrong actions and they associate them with Christian testimony.
The Lord now states a basic principle which arises from this in two ways. The kingdom is made up of little children and the only way of entry is to come like a little child. Some misunderstand this because they treat these as two separate statements. The repetition emphasises and clarifies the same truth. The fact that the kingdom of God made up on little children is an allusion to the truth of new birth. A child enters the natural family by birth. In the same way, we must enter the family of god by being born again, John 3. 3. The second statement clarifies and extends this. It teaches that a person only enters the kingdom by coming with the same simple faith as a child. The child rests in the mother's arms and trusts her to do what is best for him without any question. We must rest in the Lord and leave Him to do what is best for us. If we think that we can or should add anything to what He does, we shall simply close the door to the kingdom as far as we are concerned.
The Lord then takes the children in His arms, puts His hand on them and blesses them. It does not matter what men think. He has no reservation in accepting a little child as He taught earlier, Mark 9. 42. He receives the little children and treats them with the same compassion and care as any adult. In this He sets an example for us as to how we should respond to children. They are not to be seen as second class. They are the next generation of witness. We need to encourage them. This is true for children of believers. It is also true for those who come amongst us.
Are we always ready to welcome all who will come at any time?

Memory Verse: 'Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein', Mark 9. 15
May 12.	Mark 10. 17-27.
The Folly of Riches. 
The Lord continues His journey and is met by a man who comes running and kneeling. He is clearly someone who has an urgent question. It is the most important and urgent question any could ever ask. He wants to be sure he has eternal life. Certainly, he does not want to waste a moment in finding the answer to his question. The fact that he kneels  shows that he is prepared to gives honour to the Lord. This is confirmed by the fact that he calls Him 'Good Master'. He asks what he needs to do. It may be that he does not understand what is involved. He thinks that he can earn this life as an inheritance. It may be that he has heard the comments about children entering the kingdom. He wants to know what he can do as he is old. He may be confused as Nicodemus was when the Lord told him that he needed to be born again, John 3. At a superficial level, the question is a contradiction because you cannot earn an inheritance. At the deeper level, he is assuming that it is possible for a man to earn the right to eternal life. However earnest he may be, he has missed the basic facts that the Lord has been teaching.
The Lord begins by challenging him as to why he calls Him good. Only God is good. The man is giving the Lord credit which is due to God alone. It is valid, but the Lord knows that he does not intend this. The Lord is implicitly answering the man. If only God is good, then we can never do anything to reach His standard. The man again fails to take in the note of warning that this comments suggests.
The Lord challenges him with the commandments. The order is interesting. He begins with the ones that are most easily fulfilled and works down to the ones which are harder. He also omits the first four and the tenth commandments. He makes the ninth into two separate requirements. The man claims to have kept all these from his youth. We cannot refute that statement and the Lord does not either. Paul makes a similar claim for his unconverted days, Phil. 3. 6 so we have no reason to doubt the honesty of the man. 
The Lord loves him and brings a challenge to the man. Where is his trust and therefore what is his god? This is the same challenge, in a different form, to the one that Matthew records, 'Ye cannot serve God and mammon'. Matt. 6. 24. This man has great possessions so the demand to give it all up for Christ is too much for him. Riches were his god. His heart coveted more possessions in preference to eternal life. Here is the contrast with Paul who said, 'But what things were gain to me, those I counted loss for Christ. Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but du, that I may win Christ', Phil. 3. 7,8. 
The Lord uses this as a warning to the disciples that riches will prove a great hindrance to entry into the kingdom. It is only a work of God in the heart that can convince a rich man that the gain of taking Christ is more than anything that we may give up to be saved.
How much are we prepared to give up for our Lord?

Memory Verse: 'And Jesus looking upon them saith, With men it is impossible, but not with God: for with God all things are possible', Mark 7. 27
May 13.	Mark 10. 28-34.
The Reward of Discipleship.
Peter begins to question what the Lord is saying. It may be that he has a genuine concern that they have given up all for Him but it might not be enough. If a rich man needs to give up everything, possibly the price is too much for someone who is not as rich. Spiritual wisdom recognises that we are dealing with the God Who needs nothing. He is looking for implicit trust. He watches how we give and what we hold back.
The Lord gives Peter a double assurance which is true all who give up for Christ. There is a present reward as well as the promise of eternal life. As to the present, He assures Peter that the reward will be a hundredfold in this time. This is true in houses, land or family. It comes at a cost because there will be persecutions. We have not been called to a life of ease. The promise of reward is not unconditional. As Paul realised, it is certainly worth more than anything that might be given up. In Philippians chapter 3 verse 7, he tells us the choice that he made at conversion. In Philippians chapter 3 verse 8, he tells us his thoughts after years of service and hardship. For the future, there is the assurance of eternal life as well. 'Eternal life' refers to both the quality of life to be enjoyed now as well as the certainty that it will not end in the future. The context here can only be understood in terms of the future prospect. Everything about these verses refer to the prospect for those who have given up for Christ. It is true that there will be an enjoyment of fellowship with God that increases if we accept His demands. Sadly, there are many like the rich man. They have the opportunity to receive eternal life. They may come to the very threshold of that life but they still do not receive it. In contrast, others who appear to have no interest at first may come in a right spirit and receive the fulness of the blessing that God delights to give.
The Lord leads the disciples as they go on towards Jerusalem. They are afraid because they can see the evident danger into which He is going. Thomas speaks for them when he says, 'Let us also go, that we may die with him'. Possibly, they can see the effect that the journey has on the Lord Himself. What is certain is that they are well aware of what lies ahead at a natural level. Once again,. He tries to prepare them fully. He tells of all that He will suffer but assures them that He will rise again on the third day. They can understand the first part of His warning. This is exactly what they are afraid about. Their difficulty is that they cannot understand what He means by rising again on the third day. Because of this, they cannot understand why He is going up to Jerusalem in the face of such evident danger. 
He now gives full details of what He will suffer. He highlights seven steps that men take in an effort to destroy Him. He will be delivered to the Jews and condemned. This is the rejection by His own people. He will be delivered to the Gentiles and mocked. This is the judicial condemnation by the Gentile power. He will be scourged and spat upon. This is the humiliation that men heap on Him in their hatred of God. Finally, He will be killed. This is man's last resort, the ultimate sanction. He answers with a single act. He will rise again. Men do everything that they can to destroy Him. He triumphs in a moment. 
Are we careful to listen to what the Lord says to us, and accept it in full?

Memory Verse: 'And they shall mock him, and shall scourge him, and shall spit upon him, and shall kill him: and the third day he shall rise again', Mark 10. 34
May 14.	Mark 10. 35-45.
True Greatness.
Once again, the Lord is interrupted by the disciples. They do not ask the question that will explain the resurrection and calm the fears. They change the subject to something that is easier to grasp. This time, it is James and John, the sons of Zebedee who come to ask a favour. How often do we hear words like theirs, 'Master, we would that thou shouldest do for us whatsoever we shall desire. On almost every occasion, it indicates a request that is not to be desired. Adonijah made a similar request through Bathsheba and it cost him his life. Solomon told his mother that he would do anything for her, 1 Kings 2. 20, but the request was too hard for him. Our Lord sets us an example here. Like Him, we need to  hear a request before we make a rash promise to grant it unconditionally. He will never be taken by surprise as Solomon was.
The request is that they might sit on either side of Him in His kingdom. We can commend the fact that, despite their fears, these two are certain that the Lord is going to reign in the kingdom. The issue is that the circumstances are not right for such a request. He is going up with a troubled spirit. He has only just outlined the reasons for His distress to them but they are still concerned about a place of privilege. They have not learned the lesson that He taught them through the child a little earlier, Mark 9. 35.
The Lord points out that what they have asked is something that they cannot grasp. He takes the opportunity to remind them of what He has recently said about sufferings. There is a cup for Him to drink and a baptism for Him to be baptised with. He challenges them with the question, can they share these experiences? This is the calling of the believer today. We do have the promise of reward for faithful service, but no one is in a position to gauge the relative value of one against another. We must never try to do this, whether in terms of service or reward. They wanted privilege but all they leave with is the promise of persecution and still no guarantee of the position that they desired. We should commend them for accepting this without murmuring. They do not question how this will be allocated. They accept that it is a Divine decree and no one can claim the position.
The ten are indignant. This is the same word as Mark used regarding the Lord's response to them when they turned away the children. The Lord calls them and reminds them again of the principles that govern their service for Him. In the world, men of authority or strength exercise rule and authority over others, bringing them into subjection. In contrast among the saints of God, those who want to be great must take the lowly place. This is a variation of the earlier teaching regarding children, ch. 9. 35. There the emphasis was that to try to gain position was to become last. Now the principle is that in order to be great, we must serve the saints. Our Lord Himself sets the example. He came to minister and to give His life for the many. Once again. no one can go further than He does for us. So how can we ever do enough for Him?
Are we more occupied with future glory than present duty?

Memory Verse: 'For even the Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many', Mark 10. 45
May 15.	Mark 10. 46-52.
Blind Bartimaeus. 
The disciples and a large number of people follow the Lord to Jericho. As they go, they pass blind Bartimaeus, the son of Timaeus. The name is interesting because it means the son of fear. In this way he is a picture of men in general. We are in a world that has many reasons for fear. Some like the rich man are afraid of not having enough. Some are afraid of what people think. Every cause of fear has its origin in sin. The fact that the man is blind is a picture of the world at large who are blinded by the god of this world. The devil wishes to keep them under his control. The man is begging, which reminds us that sin has robbed men of the abundance that God intended before they were robbed by sin.
As the crowd passes, Bartimaeus learns that they are following Jesus. He calls for mercy. He addresses Him as 'Son of David'. He recognises that this is the Messiah. In this way, he is a picture of Israel. Blindness that has come on them for their refusal to accept the Christ, Rom. 11. 25. His cry anticipates the day when the nation will call on the Lord. He has promised that whosoever shall call on the Name of the Lord shall be saved, Joel 2. 32.
The people attempt to silence Bartimaeus, but he cries out more. They do not think that the Lord is interested in a beggar. They are going to learn that He takes pleasure in all who will call on Him. No one is excluded from the offer of mercy. Sadly, the multitude are typical of the religious people. They promote a proud spirit and do not accept the weak. It is sad that the most common ground for agreement between religion is a common hatred of the claims of Christ. Some profess His name but refuse His authority in their lives., Some profess to accommodate all points of view but refuse to allow the dictates of the gospel. Even where there is not open hostility, there is always a hindrance to faith.
In contrast to the multitude, the Lord stops and calls for Bartimaeus to be brought. He takes time for the blind beggar. No one is too insignificant for Him. The multitude think that He has too much pressure on Him already. We can be certain that He always has time for those who call on Him. It does not matter what the time may be. It does not matter how great or small we may be. It does not matter how small our concern may be. He wants to hear our call and He will answer.
The people go to Bartimaeus with the comfort that the Lord wants to speak with him. He throws away his garment and comes. This is a picture of repentance. He knows that the call of the Lord and his old life can never be reconciled. The Lord asks what he wants. We may think that the answer is obvious, but the Lord is looking for a clear confession of need. Bartimaeus has no problem about confessing his need publicly and he receives the reward that he desired. His faith has saved him. We need to recognise that true faith will never be afraid to confess its failings. It will always  follow the Lord as Bartimaeus did. It will not be deterred even if the end of that journey is untold suffering.
Do we have the faith to ask the Lord for what we really want?

Memory Verse: 'And Jesus said unto him, Go thy way; thy faith hath made thee whole. And immediately he received his sight, and followed Jesus in the way', 	Mark 10. 52
May 16.	Mark 11. 1-7.
Bethphage.
The Lord and His disciples come towards Jerusalem. They reach the villages of Bethphage and Bethany. Bethphage means the house of unripe figs. Bethany could mean either house of dates or house of favour. This gives a picture of the choice that faces Israel as the Lord comes up to Jerusalem. He is looking for fruit, but there is no evidence of any from the nation as a whole. He comes to bring the mercy and favour of God, but they do not want it. The extent of their refusal was highlighted in the previous incident. They try to silence someone who calls out for mercy. They do not want His mercy for themselves or for any others.
As they approach, the Lord sends two disciples to the village. He tells them that they will find an untamed colt as soon as they enter. They are to bring it for the Lord to ride. If they are challenged, they only need to say that the Lord needs him and the owner will send the colt at once. Once again, the Lord is in control of the circumstances. He knows where the colt will be found. He knows that the owner will not deny His request. He will ride it into the city even though no one has ever ridden it before. The disciples do not appear to question the instructions. They are content to trust the Lord to overrule even in a set of circumstances which appear to be impossible. 
They find the colt exactly where the Lord said. It is interesting to note that it is where two ways meet. The significance of this becomes clear with the events of the next few days. Mark is recording a meeting of two opposing ways as the Scriptures lead us to expect. The world will have no place for the Lord. Man in the flesh has not desire to bow to the will of God. At Nain, two processions met. One was headed by the Lord, the other by a widow who had lost her son. The result is that the son is restored to his mother. As we go through the next days, we see the basis on which life is given. The Lord of life will lay down His life. By the end of the week, the rulers of the Jews, the Roman governor and Herod will all have united in their decision to kill the Lord. They may try yo exonerate themselves by word or action. In reality, they are all guilty for their part in these events.
As the disciples loose the colt, some of the people ask what they are doing. They give the reply that the Lord instructed and it satisfies them. We know nothing about the owner or the people. What we do know is that the word of the Lord is enough authority for the colt to be released.
As the disciples return with the colt, they put their garments on it and the Lord sits on it. The simple words that Mark uses both disguise the miracle that takes place and emphasise the greatness of the Lord. This is an act which no one would consider naturally. Even in a quiet place, the colt would need to be trained to take a rider on its back. The Lord sits in complete authority as if it were an everyday occurrence. As far as we know, this is the first time that He rides a colt. This only highlights the greatness of His power.
Are we ready to trust the Lord and obey implicitly what He tells us to do?

Memory Verse: 'And if any man say unto you, Why do ye this? say ye that the Lord hath need of him; and straightway he will send him hither', Mark 11. 3
May 17.	Mark 11. 8-11.
The Entry into Jerusalem.
If the disciples placed their coats on the colt as a saddle for the Lord, the people welcome Him by spreading their garments in the road along with branches from the trees. This is something that would normally be done at the feast of Tabernacles rather than Passover. The people are ready to welcome him as king. They do not realise that He must suffer first. They are not ready to accept that they need a Saviour before they see the kingdom. It is sad to think that within a week, the people will cry for Him to be crucified. We cannot be certain that it is exactly the same multitude but we still see the effect of a crowd. Here, most join with those who set the lead in welcoming the Lord. Before Pilate, most will join with those who call for His death. Relatively few have a decided opinion, The true believer must be someone who is yielded to Christ in every test of life. The majority will not risk the sacrifice of losing their place in the synagogue or temple for the sake of Christ. This is an example of the power of fear. Religion puts men in fear for the consequences of their outward actions rather than their heart. Many find that they cannot overcome the fear of what is seen for the sake of the truth of God.
The cry of the people is first of all a call for salvation. This highlights what salvation they want. The cry, Hosanna, means 'Save now'. This is the desire of the people. They are in bondage to Rome and they want to be delivered as soon as they can. Sadly, they have not recognised that the bondage to Rome is the result of sin. The only permanent answer for the nation is that the sin is put away. In the times of the judges, the people went through a cycle of sin, bondage, deliverance and peace. The cry here shows that they have not learned the lesson of that time. They can be saved from bondage for a time, but another enemy will overcome them as soon as the return to their sin. We rejoice in a Saviour Who saves from the bondage of sin.
The second cry is a clear statement of the Messianic credentials of Christ. They see Him coming in the Name of the Lord with all the power of Jehovah at His disposal. They show no doubt about this. There is a direct fulfilment of Zechariah chapter 9 verse 9. There is also the manifestation of power that tames a colt without any conflict.
The third cry shows that they are thinking about the promise to David that his seed will reign for ever. The other calls may have had a more general thought. This is specifically a Messianic promise. They are implicitly claiming Him as Messiah. He does not claim this position at this time. He is clear that the time has not come. The rulers will still accuse Him of this when they try to find a reason for Him to be executed.
After the welcome, the Lord goes into the city and the temple and looks on 'all things'. He is not deceived by the praise of men. He takes time to review the true condition of the people, but does nothing until the next day; He will not act in haste. He shows patience in His dealings. In the evening, He goes back to Bethany with the twelve. The city is barren, but there is a place where He always has a welcome.
Are we consistent and faithful to our Lord at all times?

Memory Verse: 'Blessed be the kingdom of our father David, that cometh in the name of the Lord: Hosanna in the highest', Mark 11. 10
May 18.	Mark 11. 12-18
The Purging of the Temple.
The next day, as they come from Bethany, the Lord in hungry. While this may be true in a literal sense, the symbolic meaning is clear. He has come looking for fruit from His people and has not found any. The fig tree that He sees on the way is a perfect illustration of the condition of the people. There is plenty of show but nothing of any substance. He has taught consistently that He expects fruit to match up to any profession. Matt. 7. 16. He warned that they must obey what they hear, Matt. 7. 24-27. The people are still content to listen yet do nothing about what He says. He finds a similar problem when He addresses the church at Laodicea, Rev. 3. 15-22. We need to ensure that we are continually growing in our likeness to Christ. The Holy Spirit will do this when we read and learn of the Lord. The last comment explains that this is to be expected because it is not yet the time for figs. Mark has added this because he is looking forward to a future for Israel. It will only come after they have been scattered throughout the nations. They must receive the judgement that their rulers pronounced for refusing the Lord, Matt. 27. 25. The Lord will gather the people  when He comes back as King of kings and Lord of lords. The fig tree is cursed never to bear fruit again. This is the solemn end of the tree which promised but failed to deliver. The previous comment makes clear that, while the fig tree will never bear fruit again, there is a future for Israel. They have only been set aside for a time. Their day will come in due course. There is a challenge for us in this. Paul reminds us that the Lord will set aside the Gentiles and take up Israel again, Romans 11. 14-20. he cannot fail to fulfil His promises in every detail. Israel stands as a warning if we are tempted to become slack.
The Lord moves to the temple again. This time He takes action against those who defiled the place where the Name of God is owned. There are merchants and money-changers in the temple. The law allowed the Israelite who lived at a distance to sell their offering, bring the money and buy an equivalent offering in the city. They were outwardly making this possible so their work is legitimate. The main concern is that the temple is not the place for this. It appears that the merchants are being allowed to buy and sell in the temple. They are making a convenience out of the necessity of others. These transactions should be done in the market-place. It may well be that the dealings are not altogether open as well. Possibly, the priests might claim a bribe. We cannot be certain about this but it would explain the anger of the Lord.
Apart from the merchants, the Lord also stops people carrying vessels through the temple. There were the vessels required for the offerings which should not leave the temple. There were vessels for common use which have no place in the temple. The two should never be mixed. This has an important lesson for us. It reminds us that we must not mix the spiritual and natural. Secular qualification does not fit a person for spiritual work. Human wisdom must not dictate how we act. Everything must be dome according to the pattern laid down in Scripture using the ability that God gives out of a true heart.
What fruit does our Lord find in our lives?

Memory Verse: 'And he taught, saying unto them, Is it not written, My house shall be called of all nations the house of prayer? but ye have made it a den of thieves', Mark 11. 17
May 19.	Mark 11. 19-26.
The Prayer of Faith.
The Lord returns to Bethany in the evening. In contrast to Jerusalem where He had no place to rest, there is a home in Bethany where He can stay. He can enjoy fellowship with people who understand Him more fully than most if not all. It is particularly significant that this is where Mary lived. She is the one who sat at His feet, Luke 10. 39, and anticipated the death of Christ. She is the only one who anointed Him, John 12. 3,7.
On the way back into the city, they see that the fig tree has dried up. Peter draws attention to this. He is surprised that the Lord can control the growth of a fig tree in this way. The Lord tells the disciples to have faith in God because it will move mountains to accomplish the will of God. The natural man can understand that someone can hold control over other men and even animals. The greatest of men can care for vegetation but they have no influence over the result. The Lord is showing that even things which have no life at all are subject to God. This is the challenge that the Lord brings to Job, Job 38. Many times since that occasion, the Lord has used such things to accomplish His purpose. He stopped the sun and used hail in one occasion, Josh. 10. 11. For most, the meaning of this promise will not be realised in full. In the Great Tribulation, it may be that there will be times when a child of God finds himself in need of a literal fulfilment. Possibly when the people have to hide from the wrath of the serpent, this will be fulfilled in a literal way, Rev. 12. 13-16. The important principle is that there is no place for doubt. This is  only possible when we are certain that the prayer is according to the mind of God. We cannot take a verse like this out of its context and claim a guarantee for anything that we desire. James chapter 4 verse 4 teaches us that we do not receive requests that we make for our own desires. They must be according to the will of God, 1 John 5. 14.
A second requirement for effective prayer is that we must forgive any against whom we have a concern. The Lord taught this when the disciples asked Him to teach them to pray, Luke 11. 14. He also explained that forgiveness is unlimited. If we grasp the greatness of the work of Christ, we will understand why this is true. There are times when we have what may be a legitimate complaint against another believer. There are times when we find that someone upsets us, apologises and then upsets us again. We can understand why Peter thought that to forgive seven times might be enough, Matt 18. 21. The Lord is clear, we must forgive indefinitely. Even if he sins against us seven times in the same day, we should still be ready to forgive, Luke 17. 4. 
The explanation is that if we do not forgive, then our Father will not forgive. The thought here is that if I appreciate the serious nature of sin, I will understand what it means for God to forgive me. If I do this, I will have no difficulty in forgiving someone who has failed me.
Do we lay hold in faith and claim the promises of God?

Memory Verse: 'For verily I say unto you, That whosoever shall say unto this mountain, Be thou removed, and be thou cast into the sea; and shall not doubt in his heart, but shall believe that those things which he saith shall come to pass; he shall have whatsoever he saith', Mark 11. 23
May 20.	Mark 11. 27-33.
The Lord's Authority Challenged.
For the third time, the Lord goes up to the temple in Jerusalem. This time, He is walking in the temple. This suggests that He is now at ease in the place. Those things which were a cause of distress to Him have been removed. 
As He walks, He is challenged by the chief priests, scribes and elders. These men see themselves as the custodians of the law of God. They claim the right to dictate what should happen. In measure, they are correct because the priests are responsible for maintaining order in the temple. Their error is that these men have denied the basis of their authority. They have placed their own teachings above the law that God gave. The issue is that they are not fulfilling what is required in that position. We must be careful to ensure that we do everything in line with the Scripture. There are many examples of the saints being guided by men's thoughts instead of the Scripture.  The rulers want to know what authority the Lord has for doing what He does. The issue with this is that they refuse to accept the answer despite clear evidence to support it.
The Lord answers their question with one of His own. He is not evading the issue. He has asked a question which has the same answer as theirs. It is a wise answer because He knows exactly how they will react. By asking the question, He has forced them to expose their folly and their hypocrisy. 
He asks them where John received his authority to baptise. The rulers immediately realise that they cannot answer His question without condemning themselves. They consider the options. They have only two choices. They could acknowledge that John's authority came from God or that he only had human authority. 
If John was sent by God, they are guilty of ignoring a messenger from heaven. This is  a serious charge. If they admit this, they will be silenced because they have refused the witness from God. They will be unable to claim that they are custodians of the truth of God.
The alternative is equally dangerous. If they deny he received his authority from God, the people will refuse them because they had no doubt as to John's origin. It is sad to see how fear is dominating every event at this time. The rulers are afraid of the people. The people are afraid of the rulers. Sadly, this is often repeated. While we do not stir up trouble, we must be equally careful not to allow fear to dictate our path.
These men refused to answer the question. Their arguments did not have a firm foundation. We need to be careful to ensure that we do not follow their way. If we do not base everything on the word of God, we will find ourselves in a similar position. We cannot refuse a messenger simply because he does not associate with us or he does not teach what we expect. We must test all that we do or teach against the Word of God.
Are our lives lived openly before men, so they can see we are without reproach?

Memory Verse: 'And say unto him, By what authority doest thou these things? and ho gave thee this authority to do these things', Mark 11. 28
May 21.	May 12. 1-12.
The Parable of the Husbandmen.
The Lord now tells one last parable for the multitude. It is a consequence of the challenge of the rulers and it is clear that they readily understand its meaning. He uses the picture of a vineyard surrounded by a hedge with a winepress and a tower. It is given into the care of husbandmen while the owner goes into a far country. The parallel with Isaiah chapter 5 is clear. The teachers will quickly recognise the picture of the nation in the care of its rulers. The Lord emphasises the protection that has been provided. The hedge will protect from casual predators and the wind. The tower protects from more determined hostility. The wine-press provides a place for the fruit to be processed. In Isaiah chapter 5, the emphasis is on the choice of vine that was planted and the fact that the vineyard failed to produce good fruit. With the character of the plant and the preparation, the Lord had every right to expect this. Here the emphasis is on the failure of those who care for the vineyard to send the owner his portion. He is the owner so he has every right to expect some of the fruit from the vineyard.
The owner sends servants to claim the proceeds that he is due. These are refused in a variety of ways. Some are beaten. Later ones are stoned and severely wounded. The last ones are killed. This pattern is repeated a number of times. Finally, he decides that there is only one course of action open to him. He will send his well-beloved son. Immediately, the lesson is clear. The description is the same as the testimony from heaven the Lord was baptised. While He did not answer their question directly, He tells a parable which answers it clearly. They cannot fail to recognise the reference to the prophets including John in the servants. This shows that He is not simply claiming to be sent from God, but to be the Son. A Jew would immediately understand this to be a claim to equality, John 5. 18. He is making a double claim to the authority for what He does. He is sent by the Father as His final word. More than that, He is Himself the Son with authority to rule so He does not require any further mandate. As always, a parable falls short. In this instance, the owner sent his son in ignorance of the evil hearts of the husbandmen. The Lord knew exactly what would happen when He came. Indeed, it was the purpose of God that he must die so that sin could be put away. The lesson that is emphasised here is that this does not exonerate the rulers of their guilt. Paul teaches a similar idea in Romans chapter 3 verse 8. He refutes the claim that the gospel teaches we can do evil so that good may come.
The parable ends with the warning that the lord of the vineyard will come and destroy the husbandmen who have acted so badly. He will give the vineyard to others. This points to  the present age when the Gospel goes freely to Jew and Gentile alike.
The Lord ends by referring to the stone rejected by the builders in Psalm 118 verse 22. All the schemes of men to deny the purpose of God will only bring greater glory to God in all that is seen. Men will be forced to take the confession of the Psalmist, 'This is the LORD'S doing; it ismarvellous in our eyes', Psa. 118. 23.
Are we careful to ensure that our Lord receives fruit for all that He gives us?

Memory Verse: 'This was the Lord’s doing, and it is marvellous in our eyes', Mark 12. 11
May 22.	Mark 12. 13-17.
The Question of Tribute.
The desperate nature of the situation for these rulers is soon made clear. They send Pharisees and Herodians to trap Him in His words. The only common ground for such men is their hatred of Christ. This is the first of three deliberate, planned attempts to challenge the Lord. The questions that are asked in these three incidents show the full extent of men's scheming to undermine the Son of God. They come from different spheres. They cover every aspect of society. Sadly, they have one common aim to silence the word of God.
The first question is political. The religious and the political groups unite to ask a question which they believe is sure to be in conflict with one of them. As such, they have no doubt  that He can be condemned either by the priests or Rome. Before they ask the question, they offer flattery. It is their attempt to deceive the Lord. They are still thinking in line with  their own standards. He is not open to any form of temptation. He certainly will not fall to the blatant flattery that they attempt. Even if the devil underpins the alliances of such men, they can never succeed.
The question they raise is, should we pay tribute to Caesar? Everyone will understand this.  Most would have their own answer. The implications are far greater even than upsetting the Pharisees or Herodians. The majority will not want to admit that they are in bondage. The Pharisees claim liberty so they do not want to pay. The Herodians would pay because they see the rule of Rome as a means to achieve their ends. Most people are likely see this as an admission of their bondage to Rome. The Romans would say that to teach people to refuse is treason. The question has no satisfactory answer for the human mind. It only thinks about the praise of men, not what God expects.
The Lord sees the hypocrisy and exposes it. He shows clearly that He is well aware of what they are doing but He does not refuse the challenge. Sometimes, we need the wisdom to avoid a situation such as this. Oon other occasions, as here, the Lord may use it for His glory. He asks them to bring a penny; This is not in itself an indication that He had nothing. He will use this to answer the question in a way that clearly shows that He is using their own ground. He asks whose image and name is on the penny. It is clearly Caesar's. He uses this to teach a lesson that is found in all parts of the New Testament. It has a direct message as well as and a wider application. The believer must recognise and acknowledge in full all the demands of those in authority. Paul teaches this in Romans chapter 13. He then extends the principle to teach that the only debt we should have is to love one another, Rom. 13. 8. He teaches a similar application to other spheres of life in various letter, Eph. 5. 21 - 6. 9; Col. 3. 18 – 4. 1 and 1 Timothy 6. 1-5.
The challenge of the answer here comes to us in every sphere of our life: are we careful to fulfil every obligation that we have to others?
Are we prepared for all the attacks of the flesh against us?

Memory Verse: 'And Jesus answering said unto them, Render to Caesar the things that are Caesar’s, and to God the things that are God’s. And they marvelled at him', Mark 12. 17
May 23.	Mark 12. 18-27.
The Question of Resurrection.
With the Pharisees and Herodians defeated, the Sadducees join the attack. Their issue is that they rely on human reasoning. They do not believe in anything that is beyond their experience. As such, they will not accept resurrection so they contrive a situation which cannot be explained. The obvious problem here is that when we are dealing with God, we cannot limit His power to the natural laws. Sadly, the same thinking applies in many cases today. Western society as a whole is conditioned to think in this way. This is why many will not consider that the Bible may be true. 
The argument of the Sadducees is that a man takes a wife but dies childless. Each of his six brothers take her to wife in their turn as the law demands, Deut. 25. 5-7. All die without a child. Finally, the woman dies without a child. It is easy to see how they have schemed to bring this up. They have bypassed the option that one of the marriages produces fruit. They anticipate that this would give precedence to that relationship. They have ignored the possibility that the woman might marry someone after the seven brothers had all died. This  could have taken precedence. The logic of the argument is clear. The last six marriages would break the law if the man were alive. Their reasoning demands that they cannot rise again. If they did, the woman would be married to all the brothers.  The law has demanded an action which would be in conflict another commandment once they were alive again. The details clearly show the way in which the flesh thinks. They appear to think that seven brothers would make the argument stronger. In reality James chapter 2 verse 10 is clear. We only have to break one commandment once in order to break the law. There is no distinction made because the act was committed another five times.
The Lord highlights two problems with their argument. They have not considered the Word of God carefully and they have overlooked the power of God. 
The first response is to refute their question with a simple statement. There is no marriage in the resurrection state so the rest of the argument is of no consequence. 
As far as the word of God is concerned, the Lord answers them with a text which is neither obscure nor one with which they would argue. He quotes a passage which clearly illustrates His point in a way that they will not contest. He refers them to the revelation of the Lord to Moses. God spoke of Himself as the God of Abraham, Isaac and Jacob. He used the present tense to describe His relationship. This means that they must be alive at the time, Exod. 3. 6. This actually answers two question. It demonstrates that there must be a resurrection. It also shows that there is no time when the soul is in a state of unconsciousness. They claim to follow a man whose life was based on the assurance of a God of resurrection. Why do they dismiss the reality of such an event? They cannot argue without denying the authority of Moses. This would immediately condemn them in the eyes of men. It also shows the full extent of their error. They are guilty of teaching which undermines the foundation on which they profess to stand. This is always true with error because it denies the glory of God.
Are we careful to accept by faith all that the Lord reveals in His Word?

Memory Verse: 'And Jesus answering said unto them, Do ye not therefore err, because ye know not the scriptures, neither the power of God', Mark 12. 24
May 24.	Mark 12. 28-34.
The Greatest Commandment.
After the Sadducees have all been answered, there appears to be a discussion among the enemies of the Lord as to what they might ask next. The narrative tells us that a scribe comes, hears the discussion and recognises that the Lord has given a masterful answer to both of the earlier questions. It is clear that they will not silence Him without a question that is well-thought out. The scribe comes forward with one that, at first sight, is the most difficult. Their logic is that the greatest commandment must be one of the ten. These were  given to the nation as a whole. A such, they appear to supersede the remaining commands.
The Lord answers in a way that is both obvious and yet unexpected. He quotes from Deuteronomy chapter 6 verse 4 and 5. In these verses, the demands of the first four commandments are summarised into a single sentence. Men can debate every option as far as they are concerned and there may appear to be no answer. As soon as they hear the answer from the Lord, they have to acknowledge that it is absolutely true. A question which appeared to be unanswerable actually has the simplest answer of all. The most startling feature of this answer is that it is the most often quoted passage for a Jew. They may debate the logic of choosing any of the ten commandments. He uses words which they quote constantly. The warning for us is that we can quote verses of scripture regularly but not think about what they really mean. We need to ensure that we do not lower the teaching of the word of god to mere repetition.
The fact that the Jews did not consider this statement is very revealing. They had reduced the law to a series of commands which demanded obedience. They tested their obedience by looking at the conduct of the person in question. The desire of God is that we obey His word out of love for Him. There are commandments to be obeyed but they must never be promoted above the need for a heart that is right with God. This highlights the most basic difference between legal obedience and spiritual life. As we consider what the Lord says, it is easy to see why it is the greatest. It reaches every part of our experience and demands that we put God first at all times. The heart speaks of the will inside which gives the motivation for all that we do. The soul speaks of the energy of the inner man being put into what is demanded. The mind calls on us to apply our powers of reason while strength tells of the energy of the body. It is interesting that of four parts to be named, only the last is outward. In contrast, the flesh sees everything in terms of the appearance. It does not reach below the surface. The Lord emphasises the distinction of soul and mind which is not seen directly in the Hebrew text. The Hebrew writer shows that this is only discerned by the word of God. It cannot be recognised by human logic or observation.
The scribe acknowledges the answer and the Lord commends him. We do not know if he ever went further in the path of faith. Mark tells us that this ends the challenges. The Perfect Servant has told the people what motivated Him. They cannot argue with this.
What love do we show to our Lord and those around us?

Memory Verse: 'And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment', Mark 12. 30
May 25.	Mark 12. 35-44.
The Son of David and The Widow's Mites.
The Lord has silenced the Jewish teachers and rulers. He now highlights the root of their failure to believe. He asks why the scribes say that the Christ is the the son of David. He refers them to Psalm 110 verse 1 where David addresses Him as Lord. This is easy to understand if we recognise that the Man, Jesus, is God manifest in flesh. As far as His natural birth is concerned, He was born into David's family. This does not alter the fact that, as the Son of God, He was with the Father before the foundation of the world. David is acknowledging this when he writes Psalm 110. He has no difficulty in accepting the truth of both statements. It is exactly what John the Baptist also taught. He said that Someone was coming Who is greater than Him. The reason for this is that He existed before John although He did not come into the public eye until later, John 1,30. When we read Luke chapter 1, it is clear that John was older so he is not referring to their natural birth. The people hear the Lord gladly although they do not appear to exercise faith at this time. They recognise the wise way in which He answers His critics and confounds them with questions of His own. 
He proceeds to warn the people about the character displayed by the scribes. They make a show of themselves by their clothing, their greetings and the position that they claim for themselves. In contrast, He shows what is happening behind the exterior. They are laying claim to the houses of widows. This probably indicates that they persuade the widows to give to them as the representatives of the Lord. They make long prayers as a pretence of piety. They neither have the faith nor the purity of life that is required for prayer to be heard by God. They are actually heaping up judgement against themselves by their show of piety which is not matched by their conduct.
The final incident in the chapter reminds us of true spiritual values. The Lord watches how people cast money into the treasury. Mark emphasises that He is not interested in what they give but how. This is an important principle for us to grasp in respect of any service. We must never allow ourselves to become discouraged because we cannot do what others are doing. The reality is that our Lord needs nothing from us. In grace, He chooses to use what we give. As such, the riches of the wealthy do not make any impression on Him. It is of no value by comparison to what He already has. The widow makes a great impression because she gives all that she has. We do not know why she gave all. It may be that she shows her trust in God. She may recognise that, if she gives to Him, He will reward. It may be that she appreciates the grace of God and gives because it is the least that she can do. Either of these reasons would be perfectly good reason for acting as she did. What is certain is that she gave in a true heart which the Lord appreciated and commended. 
We need to remember that this principle applies to every sphere. He owns all so we can only give His own back to Him in monetary terms. He supplies all power and ability so we can only serve in His strength. He simply looks for faithfulness. 
Are we careful to remember that our Lord always looks on the heart?

Memory Verse: 'For David himself said by the Holy Ghost, The LORD said to my Lord, Sit thou on my right hand, till I make thine enemies thy footstool', Mark 12. 36
May 26.	Mark 13. 1-8.
The Coming of the Lord.
The disciples have still not learned the lesson that their Lord is teaching them. They leave the temple and one of them comments on the magnificence of the buildings. It is the centre of their worship and they are moved by the outward care and riches that have gone into it. The Lord has to reiterate the lesson of the previous chapter in a different context. They are moved by the outward show, but all of it will come to nothing. These words should bring home a lesson for us. We can easily become so occupied with the outward that we lose sight of need for inward reality. The Lord warns the Ephesians of this danger, Rev. 2. 1-7. Peter teaches the scattered Jewish believers that they are a spiritual house, 1 Pet. 2. 4-10. For all the boasts that the Jews make about the greatness of the temple, not one stone will be left on another. They have made a show of their piety outwardly. The Lord exposes its emptiness as far as reality is concerned.
Peter, James, John and Andrew come to ask about this privately. It is clear from other passages that they are still thinking that the kingdom will be established. They have not grasped the fact that there is a delay before this happens. They cannot reconcile that the temple will be destroyed with the Lord reigning. He tells them what will happen when the time comes for all these things to be fulfilled. 
He warns that there will be a danger from deceivers who claim to be the Christ. John writes of this in his first epistle. He tells the saints that there are many deceivers who could not settle among the saints. They separated from the saints  because they were not truly the Lord's, 1 John 2. 18. He still indicates that the coming of the Antichrist is future in what is one of the last writings of Scripture. In that context, he highlights one way in which the presence of the saints is acting as a preservative to delay the fulfilment of the prophecy. This is consistent with what Paul writes in 2 Thessalonians chapter 2 verses 6 and 7.
The Lord speaks about another sign which will be common before the time of the fulfilment.  There will be wars and rumours of wars. In the context here, these are not an indication of the nearness of His coming. They are going to occur consistently from that time until He comes. It may be that the increase in these actions reminds men that God will judge. It is not a clear guide to the time of judgement. Wars, earthquakes or famines all serve a purpose but not in relation to the precise time. We are living in days when these events appear to be on the increase and we certainly should be expecting our Lord to come at any time. The problem comes when we try to relate the two statements directly. There is no sign for us to indicate that our Lord is any nearer than at any other time. As far as we are concerned,  He will come suddenly. He will call us away to be forever with Himself. This will introduce the time of judgement that is often called the day of the Lord. There will be evidence when the day has come but 1 Thessalonians chapter 5 makes clear that we will be taken before those days come.
Are we moved by outward show, or inward beauty?

Memory Verse: 'Tell us, when shall these things be? and what shall be the sign when all these things shall be fulfilled', Mark 13. 4
May 27.	Mark 13. 9-13.
The Persecution of Believers.
The Lord now warns about what is coming for the disciples. This has been true for believers in all ages. It will reach its most intense in the days of tribulation when the Lord allows the Man of Sin to take control. The devil will raise men in opposition to the saints of God. The cost of obedience to the Lord will be great. Saints are delivered to councils, beaten in synagogues and accused before rulers and kings. The final statements of the Lord in this respect are interesting. Firstly, it is a testimony against those who perform such atrocities. Secondly it will not prevent the Gospel from reaching all nations. This gives a tremendous encouragement for those who are faithful to the Lord. The first statement gives the Divine perspective. Men are making all manner of accusations. Some are blatant lies, some are the result of their biased thinking. Everything is recorded in Heaven and they will receive their just sentence for their actions. The second statement gives the assurance that nothing will prevent the Lord from fulfilling His purpose. All the efforts of men, however intense, will not stop the spread of the Gospel. Matthew chapter 24 verse 14 shows that the gospel is the Gospel of the kingdom. This is different in terms of the inheritance for those who believe. The basis on which the salvation is received is the same for all. The heart of God is such that He still loves a world that hates Him. They may refuse His Son. They may persecute those who follow the steps that His Son has taken. His love is unchanging. We must not become discouraged because of difficulties. We should rejoice as the apostles did if we are counted worthy to suffer for His sake, Acts 5. 41.
The Lord then advises as to how we should meet those who do oppose. There is no value in preparing a defence beforehand. The character of these men is such that they will change their position at will until they receive the result that they require. This is how they treated the Lord. The confidence that we can have is that the Holy Spirit will give the words to say as the need arises. This does not necessarily mean that we will escape from the persecution that these men desire to inflict upon us. We can be certain that whatever happens to us will resound for the glory of God. The examples of Scripture are interesting. Our Lord died so that we might have eternal life. Stephen's death is used to spread the gospel in other lands. It also led to Paul the apostle being raised up as a messenger of the Gospel. Paul wrote a large part of our New Testament during his imprisonment. To the minds of men, these were failures or tragedies. In the mind of God, they were used for His glory.  This only serves to highlight the distinction between natural and spiritual reasoning.
The final prospect is that family ties will count for nothing. All men join to show their hatred of God against those who speak on His behalf. This should not be a surprise when we follow the One Who says, 'They hated Me without a cause', John 15. 25. He explains in that context that we cannot expect to be treated any differently to Himself, John 15.20. When Paul writes to Timothy, he states that all who want to live a godly live will suffer persecution.
Are we ready to witness for our Lord in every circumstance of life?

Memory Verse: 'And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved', Mark 13. 13

May 28.	Mark 13. 14-20.
The Abomination of Desolation.
This section begins with a “but”. The days of open witness have come to an end. The time of the Great Tribulation is about to start. This is ushered in when the abomination of desolation is set up in the holy place. Daniel has foretold this day, Dan 11. 31. John has a view of the image, Rev 13. 14,15. It is only those who are alive at the time who will be left with no question as to the exact import of these words. We may make guesses about the nature of the image but we must be careful not to go beyond what we are told. We must be careful to avoid making claims that are not founded on the Word of God. As soon as the abomination is set up, the faithful of that day are told to flee to the mountains. The context here shows that Israel and the city of Jerusalem are in view here. The Lord gives specific warnings which cannot be readily understood other than as a literal warning. Daniel confirms this in his prophecy. They must go so quickly that someone on the top of a house has to leave without going back into the house. Someone in the fields should not even take the time to collect the coat that they had set aside while they were working. 
The heart of the Lord goes out to the women with child or those who are still nursing infants. They must flee. The enemy will show no mercy when he comes. He will not take pity on any  when he comes. He is only interested in removing every witness to God and no exception is countenanced. The Lord advises them to pray that they should not have to flee in the winter because the hardships will be immense. We may look today and think of places where the saints are persecuted in a severe way. The picture here is hard to grasp especially as it will extend across the world in general. We learn in Revelation chapter 12 that the Lord still watches. The enemy will attack, but he cannot prevail. The flight to the mountains is notable. There is an allusion to His words from earlier in the week. It may be that they will literally pray for a mountain to be removed, Mark 11. 23. There is little doubt that some of the escapes from the tribulation will be a cause of wonder to the people who watch. Even the greatest human power that this world has seen will be unable to overcome a few believers who have placed their trust in God. This should encourage us in our service today. We do not face the same tests, but we have the same resources.
The tribulation of those days is unrivalled in the whole history of creation. Nothing can compare with the power of evil that is unleashed. Still, the Lord is in control and He will ensure that His people are safeguarded. The expression, 'except the Lord had shortened those days' is significant. Here is a man who is claiming to be God. He is performing many miracles in the power of Satan. He appears to exercise control over the whole world. In reality, his time is decreed by God alone and the thoughts of God are governed by the plight of His own people. It is always true that He works for His glory and the good of His people. In those days it will be seen in all its fulness for the greater glory of God. 
Are we careful to warn of the coming judgement?

Memory Verse: 'For in those days shall be affliction, such as was not from the beginning of the creation which God created unto this time, neither shall be', Mark 13. 19
May 29.	Mark 13. 21-27.
The Coming of the Lord.
In addition to the severity of tribulation, there will be intense deception. The danger is that, in view of the suffering, the people of God will be tempted to grasp at any who offer them relief from the trials. They will be open to the deception of men who claim to be the Christ or who claim to point to the Christ. The Lord gives a clear warning here because He knows that this is the expected reaction to such a trial. The devil will ensure that his followers do all that they can to entice the people of God out of hiding. He will try to get them into a place where he can reach them.
The messengers will come with signs and wonders to confirm their credentials. These will deceive many and would, if it were possible, deceive the elect. This is important. No true believer will be taken in by the deception. They will be aware of the danger and alert to the subtle attacks as well as the open persecution. It may be that there will be those in that day who have followed because they understand the truth mentally. They have not been born again through the Spirit of God. It may be that some orthodox Jews will see the desecration and run for fear. Such people face the serious danger that these deceptions will draw them away from the place of safety into the arms of the enemy.
In contrast to the deception, the reality will be clear for all to see. By comparing this with Revelation, we can see that there is still a need for wisdom. The sun will be darkened at the end of these days. The moon will not shine and stars will fall from heaven. Revelation chapter 8 gives us the effect of the trumpets sounding. There is a warning note in that the effect of the trumpets will have a similar if less marked appearance. There is no reason for any to be deceived. They will need to read carefully and be guided by the Holy Spirit. Those who are not true may be open to seeing a fulfilment in the earlier actions so they will heed the false prophets.
When the earth is darkened, the Lord answers because the Son of Man will come in the clouds with great power and glory. There is no need for prophets to gather the people. There is no need for signs to lay claim to being the Christ. For those who are truly waiting, there will be an unmistakeable sight of Him which will leave no doubt. The prophecy of 2 Thessalonians chapter 2 verse 8 will be fulfilled at this time. The Man of Sin will be destroyed in the blaze of glory that marks the coming of the King of kings. Men will gather for a final battle, but there will be none. The Beast and His army will be destroyed in the same way as the army of Sennacherib in the days of Hezekiah, Isa 37. 36. He, along with the false prophet, will be directly consigned to the lake of fire.
The angels will the be sent to gather the elect. There is no reason for the saints to listen to the claims of men. The Lord will send His holy angels to gather the people to Him in that day.
Are we careful to recognise the beginning of the deception of the devil today?

Memory Verse: 'And then shall he send his angels, and shall gather together his elect from the four winds, from the uttermost part of the earth to the uttermost part of heaven', Mark 13. 27
May 30.	Mark 13. 28-37.
The Parable of the Fig Tree.
The Lord now uses a fig tree to illustrate what He is saying. Just as the leaves of a fig tree indicate that the summer is coming, so the events that He has described are a witness to the fact that His coming is drawing very near. The people are expected to be looking for the day even in the face of such tribulation. This is important because it shows us the true character of our Lord: He is sincerely concerned for His own and He will always try to encourage and give hope even when they are faced with difficulties that will test them. We may look today and see how these events are already being foreshadowed in a way that is constantly increasing. We have no way of telling how long the shadows will fall before the reality is seen, but we should certainly be anticipating the glorious prospect that our Lord is coming with increasing joy. The speed at which these events will take place is such that a generation will not pass away in the time that they take to be fulfilled. Daniel tells us that there are seven years to be fulfilled from the time when the prince that shall come signs a covenant with the nation of Israel, Dan 9. 26,27, but beyond that there is the possibility of events that lead up to this before the rapture of the Church as well as a gap after the rapture before the seven years begins; for this reason, the exact timing is not clear. Whether we look for the rapture or others in a later time are looking for the King, the same principle is true, we should be awaiting with eager anticipation for the time is short.
A second assurance is given: His promises are so certain that heaven and earth shall pass but His words cannot fail to be fulfilled. There is a double force to this: firstly, while these events must occur before the earth passes, even if the destruction of the days of tribulation will be so great that it will appear as if everything will be destroyed; also, the day is coming when the stellar heavens and the earth will pass away, but His word will never pass. Every promise that He gives must be fulfilled in its minutest detail, nothing can stand in His way. This is emphasised at the cross when every Scripture was fulfilled and He cried, “I thirst”; even something insignificant is fulfilled to the letter.
There is a warning however that the exact time is not known even to the precise day. The saints must watch and pray in view of the certainty that such a time is coming. He uses the illustration of a man who gives his servants charge of the house while he goes on a journey; the servants need to be doing their duties as he has assigned them and the porter is watching for the master to return. No application Is made here but clearly, we are expected to fulfil our service in anticipation of His return so that the cry of the porter does not find us unprepared. He may come at any time of day and there is no excuse for the moment to take us by surprise to such an extent that there is no place for sleeping. It may be that this is the illustration – the servant responds to the call and is ready before the master arrives; it also highlights that the events described mean that the day will not take the believer by surprise; he will expect the Lord to be coming.
Are we careful to watch and pray in view of the Coming of the Lord?

Memory Verse: 'And what I say unto you I say unto all, Watch', Mark 13. 37
May 31.	Mark 14. 1-9.
The House of Simon the Leper.
There are two days before the feast of Passover. The Jewish rulers are looking for an opportunity to take the Lord quietly and put Him to death. They are concerned about the impact that He has made on the people. They do not want to cause a riot among the people. They are afraid that if He is not taken, He will pose problems for them. The people want to listen to Him. The rulers have one stipulation. They cannot take Him on the feast day. What they have overlooked is that they are going against the decree of God. He set the time some fifteen centuries earlier.
As the rulers meet to plan His arrest and death, events happen in Bethany to ensure that the Divine decree will be fulfilled. The Lord is at a supper in the house of Simon the leper. A woman comes to anoint Him with very precious ointment. The name indicates that it is pure nard. The container is a form of marble which in itself is expensive. This is a picture of extreme cost and purity. The woman pours the ointment on the head of the Lord. This is a picture of anointing. From a personal perspective, she is showing her appreciation of His Person. The act has two symbolic meanings. Firstly, it anticipates His death when none of the women would anoint His body. Secondly, it foreshadows the time when He will be seen as the Lord's anointed. He has served, He will suffer, but He will receive glory that surpasses any other king this world has known.
Mark records that some were indignant. They saw what appeared to be unnecessary waste. They start to calculate what could be done with the money if the ointment had been sold. They, like us, must appreciate that an appreciation of the Lord must be at the foundation of all that we do. This has at least two important lessons for us. Firstly, we must never belittle acts of devotion to our Lord. Service is important, it is only of value if it arises from a heart that is devoted to Him. Secondly, acts of charity must never be allowed to compromise what we give to our Lord. We have a responsibility to help those who are in need, but it must be done out of appreciation for our Lord. Only this is of eternal value.
The people murmur. They calculate the cost of her act. They estimate the possible benefit had she given to the poor. The Lord gives a threefold commendation of her action. It is a good work which must not be despised.
Firstly, it is timely because she acted at the right time. She did not act on natural reasoning. Secondly, she has anticipated His burial, while the other women are too late. Thirdly, her action is such a picture of devotion that it will be told wherever the gospel is preached. It   illustrates what true worship really is. He wants true devotion from our hearts.
The event challenges each of us to review how we evaluate actions. We must not become guilty of judging by appearances. We need to make a true assessment of what the Lord desires as our heartfelt appreciation.
Does our life show clearly our appreciation of our Lord?

Memory Verse: 'Verily I say unto you, Wheresoever this gospel shall be preached throughout the whole world, this also that she hath done shall be spoken of for a memorial of her', Mark 14. 9

June 1.	Mark 14. 10-16
The Preparations for Passover.
These verses record two further acts that lay the foundation for the crucifixion. Judas makes plans to betray the Lord. Two disciples prepare the Passover. 
Judas immediately reacts to the events of the supper at Bethany. He fails to understand that the woman has is obeying the law in the order that the Lord Himself has highlighted, ch. 12. 30,31. Sadly, John indicates that Judas is also motivated by greed, John 12. 6. He sees that his opportunity to gain from the Lord is disappearing, so he decides to open a new avenue of income. The rulers are glad of the offer. They quickly agree to give him money if he fulfils what he has said. It is sad to reflect that someone so close to the Lord could have acted in such a way as this. It is easy to see that John has correctly assessed the position when he writes that Judas was interested in what gain he could make. It also highlights the dangers of which Paul writes when he speaks of the love of money as the root of all evil, 1 Tim. 6. 10.
The day comes for the feast to be eaten. The disciples ask where they should prepare to eat the Passover. Mark makes an interesting comment as he describes the day. It is 'when they killed the Passover'. It is an accurate statement of time in that the people would kill the lamb for the passover meal. It has a greater meaning here because the symbolism is about to be fulfilled. This is the day when the Lamb of God will be taken to be offered. It has been appointed in the purpose of God from eternity. It was revealed in Egypt fifteen centuries earlier. The disciples are concerned about where they will eat. They still do not realise that the Passover is about to be fulfilled before their eyes.
Two disciples are sent with clear instructions. If they go into the city, a man with a pitcher of water will meet them. They must follow him. The wording is significant. The man meets them. They only have to obey the Lord. It requires implicit obedience. They must go when He says to go. The timing is perfect. The disciples asked the question but everything is in perfect harmony with His purpose. The man pictures the work of the Holy Spirit. He leads us. We must be ready to recognise and accept His prompts. Sometimes, they will not be logical. It brings a challenge to our hearts. Are we waiting for His guidance? Is it clear that the Spirit of God is leading our steps? The house can be seen as a picture of the place where the Lord meets with His people. If we wait for the Spirit to lead, He will guide us to the place where the Lord meets with His own. The place where they eat is a large upper room. It has enough space for all. It is furnished and prepared. This reminds us that it is His church. He is in control although do need to ensure that right conditions are maintained.
The disciples obey His word and everything is fulfilled as He says. They prepare the Passover. They do what He asks in view of what He has prepared. This pictures the balance of Divine sovereignty and human responsibility.
Let us never doubt the Word of the Lord Who guides in every detail of our pathway.

Memory Verse: 'And he sendeth forth two of his disciples, and saith unto them, Go ye into the city, and there shall meet you a man bearing a pitcher of water: follow him', Mark 4. 13
June 2.	Mark 14.17-26
The Last Supper.
That evening, the Lord comes with the twelve to eat the meal. The sadness of the time is seen immediately as He has to tell that one of them will betray Him. He has warned them of the fact that He will be betrayed. Now it becomes intensely personal. He tells that one of those who are sitting with Him is going to perform the act. Possibly before this time, there would have been a number of other disciples. If they gave any thought to it, they might look around on the more distant followers. Now they have to accept the words in their full force. Their reaction to ask, “Is it I?” There is no thought of accusing others. Clearly no one realises that Judas is using their money for any other purpose such as John highlights in John chapter 12 verse 6. Even if they have any suspicion of this, they probably would not think that he would go as far as to betray the Lord. This is a good example how we should view one another. Where there is a danger of failure, we should always be more aware of our own failings than those around us, Gal. 6. 1. The flesh will accuse others even knowing that it is guilty. The spiritual will see personal failure before thinking of the weakness of others. The only answer that Mark records here from the Lord is that it is one of those who dip in the dish with Him. The idea is that they are sharing in a meal in the most intimate way. It is a picture of complete acceptance as far as appearances are concerned. Matthew records the question of Judas which the Lord answers. Only John tells how Judas is exposed directly. Even then he points out that no one other than he and Peter realised the significance of the events which led to this. This is another example of how we should conduct ourselves. Any failure should be dealt with in a quiet way. We should involve as few people as possible. Only when there is complete refusal to listen should it become public, Matt. 18. 15-17.
The Lord leaves no doubt about the condemnation of Judas. It is the appointed way, but this does not exonerate the act. Once again, the Lord is careful to show that the fact that good comes out of evil cannot be used to justify the evil. God is holy. He must deal with every sin in a just and holy manner to maintain His glory. They continue to eat. The Lord takes the bread to institute a new remembrance. The Passover is about to be fulfilled, but there is something that goes beyond the Passover to be celebrated in future. 
The first act of the Lord is to bless the bread. He did this when He fed the multitudes but now the time has come for the fulfilment of what is symbolised. Rather than dwell on the awfulness of the events that follow, He wants the disciples to appreciate the greatness of the blessing that flows from these events. He breaks the bread and gives it. He shows that as a result of offering Himself, there is a provision that will never be exhausted. It is available to all but only enjoyed by the true believer. He follows the same pattern with the cup. He gives thanks. As they all drink, He tells that it is the blood of the the New Testament, shed for many. It is the basis of the blessing for the kingdom. The wonder is that He gives thanks knowing all that is involved.
From this scene, they sing a Psalm and go out to the mount of Olives.
How much of the glory of the Lord occupies our hearts?

Memory Verse: 'And as they did eat, Jesus took bread, and blessed, and brake it, and gave to them, and said, Take, eat: this is my body', Mark 14. 22
June 3.	Mark 14. 27-31.
Peter's Denial Foretold.
The Lord now tells of all the disciples being offended that night. It was sad to think that  one of the twelve would betray Him. Now He foretells that the remaining eleven will be unable to stand in the face of the events that come. It is easy for us to criticise and even condemn them. If we look into our hearts, we will recognise that they have probably gone further than we have. It is easy to look out on others. It is far harder to take stock honestly. We need to ask if we have learned the lessons that these men neglected in such extreme circumstances. If they had listened when the Lord spoke of what was coming, they would realise that He will be betrayed, suffer and be put to death in the next few hours. Nothing will happen that He has not told them. He has even detailed the full extent of how men would maltreat of Him. They have not heeded His word. We can be certain that there is no situation that we face for which He does not prepare us. The danger is that we may fail to heed His voice and be taken by surprise.
He points out that is the fulfilment of Zechariah's prophecy. The Shepherd will be struck and the sheep scattered, Zech 13. 7. It was foretold by God, but this does not excuse us if we fail to be prepared. The Lord always gives warnings. We need to receive them so that we are not taken by surprise.
It is good however to see that, there is also a gathering. They will forsake Him but He will rise. He will go into Galilee ahead of them. They still do not appear to heed His voice. He comes to them in the Upper Room. He shows the grace that will not set aside those who fail. They went to the extent of doubting the news of the women who saw Him, but He still showed mercy.
As in other instances, rather than listen, there is debate. On this occasion, Peter assures the Lord that he is not going to be offended. It is easy to imagine Peter as a robust fisherman who is ready to stand by his Lord and defend Him with all his strength. What Peter has not realised is that the reason he will be offended is because the Lord will meet the bitter hatred of men with a love that does not resist their fiercest attacks. Once again, we can easily see ourselves reflected in this. As far as men are concerned, heroes are often those who die in the pursuit of a goal such as victory in a hopeless battle. Those who submit to the enemy may be branded as failures or cowards even if they use their position to undermine the enemy and bring about an ultimate triumph. In the next hours, the disciples will flee because the Lord makes clear that He does not want heroes who die for His sake. He will accomplish the greatest triumph in the course of human history but He must submit to the hands of His enemies in order for it to be achieved.
As the Lord tells his three denials, Peter becomes more vehement in his claim that he will die with his Lord. The others all join to confirm that they too will follow to the death. They are thinking in natural terms and using natural measures of behaviour.
Do we face the world in our own strength, or the Lord's?

Memory Verse: 'And Jesus saith unto them, All ye shall be offended because of me this night: for it is written, I will smite the shepherd, and the sheep shall be scattered', Mark 14. 27
June 4.	Mark 14. 32-42.
The Garden of Gethsemane.
They come to the place called Gethsemane. The name means a place of olive presses. This is where oil for the golden lamp would be prepared. In His agony, the Lord anticipates the moment when the glory of God is seen in its fulness. The Lord of Life and Glory will sweat in agony as the awful weight of His sufferings lay before Him. He must go alone. He tells eight disciples to wait while He prays. He takes Peter, James and John but He still leaves them with the instruction to watch. They have been privileged to see more of His glory and power than the others. Now they must learn a more of His sorrow. They cannot appreciate the sufferings which He will endure. Even in hindsight, we may gaze upon the awful scene and still not take in all that happened that night. It is more than any have ever passed through either before or since. He could well use the words of Jeremiah, 'Behold, and see if there be any sorrow like unto My sorrow', Lam 1. 12.
We may be called to experience the sufferings of our Lord. While we cannot suffer for sin, we can share in the variety of other sufferings He faced. We should not be content just to read about them. He wants us to learn to appreciate what He had to pass through. We need to be willing learners at His feet like Mary, Luke 10. 39. This is where we see her first. It is why she anticipates His death and resurrection when the other disciples failed, John 12. 7. It comes from allowing His word to change our thinking.
The fact that the three cannot go all the way teaches us that, however much we may learn of the Lord, there is always more to be learned. However far we may travel on the path of faith, we will never go as far as He went. 
He is sore amazed and very heavy as He goes on from these three. The idea is that He is astonished and distressed. We cannot begin to realise what is involved in this experience for Him. Only Mark uses the word translated as 'sore amazed'. It goes beyond words as the Lord faces the horror of bearing sin and being forsaken of His God. Very heavy shows that it reaches to the depths of His being. He is in distress because He could never be separated from the fellowship He enjoyed with His God for any other reason. 
He pleads with His Father that the cup might be taken from Him, but only according to His will. This conveys the greatness of what is taking place here. There is no alternative to this path. The purpose of God is centred here. If any other option existed, the prayer request here would have been granted. The Father can do all things. He must take the cup that typifies the fulness of the wrath of God. He must drain it to the end. The work will only be complete when He has drained that cup in all its bitterness.
Three times the scene is repeated. Each time, He returns to find the three asleep. They are oblivious to His sorrow. Their natural tiredness prevented them from seeing the anguish of their Lord. We must take time to understand the horror of sin to the Holy One. 
How much do we know of watching and praying?

Memory Verse: 'And saith unto them, My soul is exceeding sorrowful unto death: tarry ye here, and watch', Mark 14. 34
June 5.	Mark 14. 43-52.
The Arrest in the Garden.
As the Lord returns to the disciples at the end of His prayer, Judas arrives with an armed  multitude. A similar scene will occur when He returns to the earth in power and glory. On that occasion, all the armies of the world will unite against the people of God. They will not succeed as He will destroy them 'with the brightness of his coming', 2 Thes. 2. 8. This time, His path is one of suffering. He will go through all that men will heap upon Him in their hatred of God. He has one desire in view,. He will glorify God by making salvation available to all. Let us grasp the significance of this. At this time, a single man could take Him without resistance because His hour has come. At any other time, all the might of the world will not be of any value in trying to resist Him. He is in complete control.
Judas gives the sign. He will kiss the One Whom they have come to take. His instruction is that they must take Him and lead Him away safely. We have no idea what the thinking of Judas is at this time. It may be pure greed. He may remember seeing the Lord pass through the crowd and thinks that He will do the same again. What we can be certain is that his reward is certain. He cannot escape from the condemnation that the Lord has pronounced on him. We need implicit trust to take our Lord at His word. No human reason, however well-meant, will excuse disobedience as Saul had to learn, 1 Sam. 15. 22.
Judas goes forward to greet the Lord as Master and to kiss Him..Even at this time, he still maintains his deception. The eleven must realise what is happening when the multitude lay their hands on the Lord, but Judas continues the charade. His action is the epitome of the deceit that we might expect from the world and especially the devil. James warns us the the friendship of the world is enmity against God, James 4. 4.This illustrates the lesson in the clearest light. The world and the flesh will kiss the Lord or His people in an effort to bring them into bondage and destruction.
As the multitude take the Lord, Mark tells of the great contrast between Him and His disciples. One of the disciples cuts off the ear of a servant of the high priest. It is a vain effort to defend Him while He hands Himself over to the multitude. The act of defiance is pointless when there is such a great multitude. It is even more so because the Lord only need to speak and the people fall to the ground yet He allows them to take Him, John 18. 6. He points out the fact that they had every opportunity to take Him while He preached in the temple. Instead of an open arrest, they come with arms to take Him like a thief. Even in this, they are completely under His control. The Scriptures had dictated how He would be taken, Isa. 53. 8. Nothing could prevent the fulfilment of every word of God.
The disciples have proved that they are ready to defend the Lord to the death but they are not ready to submit. They forsake Him and flee. A young man who is with them  leaves the cloth that covers him in their hands as he flees naked. It is far easier for us to stand in the fight. We need to learn the lesson of submission to His will as well.
Are we as ready to submit to our enemies as to fight for our Lord?

Memory Verse: 'I was daily with you in the temple teaching, and ye took me not: but the scriptures must be fulfilled', Mark 14. 49
June 6.	Mark 14. 53-65.
The Trial before the High Priest.
The Lord is led to a hostile council. Judas has taken the officers to arrest Him. The chief priests, scribes and elders have joined to find an accusation against Him. The timing of the arrest means that they now need to find an accusation which is against the Roman law as well as their own. They do not want to become ceremonially unclean. Sadly they have not thought about the moral impurity of their actions.
Peter follows at a distance. He has not forgotten his vow to be faithful. He may still think that he would die with his Lord. At a distance, he can view what is happening and decide what he should do next. He is trusting in his own wisdom and strength. He warms himself in the company of those who took the Lord. This leaves him in a place where he is open to attack. We need to remember that the safest place is always to be close to the Lord, as John proved, John 18. 15.
The extent of the hatred of the rulers is seen when they continue to listen to witnesses until they find two who could bring a consistent testimony against Him. Even then, they fail. There is nothing that can be laid to His charge. His holiness and righteousness are such that not even deliberate false witnesses could bring a verifiable charge. This is a picture of what it means to be without blame. It is what our Lord desires from His people. Our ambition should be to stand before men knowing that they will never be able to bring a charge. It can only be achieved as we are led by the Holy Spirit in the details of our life.
Finally, some men stand up to say that He threatened to destroy the temple and build one without hands within three days. The parallel narratives tell us that their witness did not agree in this. The variations between the narratives is not evidence of a contradiction. It emphasises the fact that men could not agree. John chapter 2 verse 19 makes clear that He was speaking about His own death and resurrection. He never spoke about the temple made with hands.
The only option open to the high priest is to put words into the mouth of the Lord. This is not acceptable as a form of true justice. It is forbidden for the Jew. These men are only concerned with obtaining any charge that they can. The high priest uses a statement which combines His place as Messiah with His Deity. As far as the Jew is concerned, He is guilty of blasphemy. As far as Rome is concerned, He is guilty of treason. In their eyes, this fulfils the criteria of condemning Him according to both the law of Moses and Roman law. They have overlooked the fact that the accusation for the Romans is only valid if they accept that He is the Messiah.
As the Lord answers, the high priest challenges the people to confirm His guilt. They agree the charge of blasphemy. They take Him and humiliate Him. They spit on Him, cover His face and hit Him. Finally, in mockery they challenge Him to tell who is hitting as they slap Him. Sadly, they refuse to accept this is only possible because He permits them to do it.
Are we ready to suffer in silence whatever men may say about us?

Memory Verse: 'And Jesus said, I am: and ye shall see the Son of man sitting on the right hand of power, and coming in the clouds of heaven', Mark 14. 62
June 7.	Mark 14. 66-72.
Peter's Denial.
While the rulers are trying to find false witnesses in the high priest's palace, Peter is underneath in the court. He warms himself by their fire while he waits for the outcome. One of the maids sees him. It is obvious why Peter stood there in the cold. Sadly, it is also   dangerous. The fire that gives heat also gives light by which he could be recognised. This has a warning for us. The world will always be a cold place for the child of God. It is also  a place the believer should stand in contrast to the rest of the people. The light and warmth for which men looking will only highlight the contrast with the glories of Christ.  
The maid takes time to look at him carefully before she accuses him. Whatever attracted her attention at first, she does not speak based on a casual glance. She verifies her statement so that it cannot readily be denied. Peter denies by saying that he neither knows nor understands what she is saying. This is not a simple denial, it is one which is intended to put off the accusation. In reality, it will serve to draw more attention to himself. When men see a need to make a vigorous defence, it is often because there is no real substance in what they are saying. More than this, Peter's words are open to question because a Galilean would be certain to know about Him. Before this accusation, the servants may have thought that he is curious or even that he had reason to dislike the Man. They would be sure that he knows about Him. 
As he speaks, the cock crows. This is not be the 'cock crow'. About an hour before the dawn, the cock makes an initial indication of waking. The Lord has arranged that Peter is given a warning before he fails completely. This is true for us as well. If we look back on the failures of life, we have to acknowledge that the Lord has always given a warning. He wants to awaken us before we fall into sin. If we ignore the warning, we will suffer the consequences, but if we heed it, we may be saved from the fall. If, as is usually thought, Mark is recording what Peter recalls of these events, it emphasises that he remembers and records the full extent of his failure. This is an example for us. We should always be ready to be more severe with ourselves than with others who fail. 
Peter goes into the porch away from the light. Another maid sees him and begins to tell the onlookers that he is one of them. This draws a second denial. By now, the people are taking notice of Peter. They recognise that there is something different about him. They hear the Galilean dialect and join to condemn him. He is unable to escape their attention. He denies his Lord with curses and swearing. The path is sad. He started in a place of danger. This led to exposure. He failed to heed the warning even after a second accusation. In the end, he denies in a way which seemed impossible only a few hours earlier. It does not take long for us to fall from heights of joy to depths of sorrow. As the cock crows, Peter weeps when he remembers what the Lord said.
Do we try to live too closely to the world, and put our testimony at risk?

Memory Verse: 'And the second time the cock crew. And Peter called to mind the word that Jesus said unto him, Before the cock crow twice, thou shalt deny me thrice. And when he thought thereon, he wept', Mark 14. 72
June 8.	Mark 15. 1-15.
The Trial before Pilate.
As soon as the morning dawns, the whole council decide the next step. They take Him to Pilate. John tells us that the reason for this is that they did not want to be defiled with His blood on the feast day, John 18. 28. At any other time, they might have stoned Him to death in the way that the law demanded. They did this with Stephen, Acts 7. Because He has set the time, they are forced to enlist the help of Rome. The manner of death was foretold by David a thousand years earlier in Psalm 22 and the background was established under the law a further five hundred years before that as Paul explains in Galatians chapter 3 verse 13, quoting Deuteronomy chapter 22 verse 23. He must die in this way so that the curse of sin is answered in a way that satisfies the demands of God in full. The time of His death was established even earlier. Only the crucifixion could fulfil all this. It is good for us to reflect on the way in which the Lord uses even the blatant hypocrisy of men. They think  that putting a man to death might defile them but lying to persuade someone else to do it does not. We should never be surprised by the ways of the flesh and the devil. They are blatantly opposed to God. Equally it warns us against judging actions by natural reasoning rather than the Word of God.
The only time He speaks is when Pilate asks Him directly if He is the king of the Jews. When the chief priests bring their accusations against Him, He does not answer. Pilate is used to people who are quick to vindicate themselves. Normally, he has to recognise when someone claims to be innocent falsely. On occasions, he will see those who are guilty and realise that there is nothing to gain by denial. Here is Someone Who is clearly innocent, but makes no attempt to defend Himself. It is no surprise that Pilate is amazed.
Pilate hesitates. He is trying to release Jesus without inciting a riot. The multitude call for a prisoner to be released according to the customer of the feast. This appears to offer the perfect answer to Pilate's dilemma. Mark highlights that there is a prisoner called Barabbas. He is guilty of insurrection and murder. Such is the hatred of these men that they choose Barabbas instead of the Christ of God. On every level, this is a choice which could never be anticipated. The words of Caiaphas in John chapter 11 verse 50 suggest that Barabbas is the last person that they would want to be released. Caiaphas suggests that it is expedient for the Lord to be put to death to avoid the danger of an uprising. He ignores the fact that He had sent the people away when they wanted to make Him King, John 6. 15. It is a clear foreshadowing of the coming day. The Antichrist will come in the power of Satan and the people will choose him. They will refuse the testimony of God. They will not bow to the One Whom they reject so forcibly here. Pilate tries to reason with the people, firstly asking what he should do with their king then why he should do this. Finally, he realises his impotence. Pilate is helpless. He is faced with a scene where the purpose of God and the enmity of Satan move in the same direction. Pilate scourges the Lord and hands Him over to those who will crucify Him.
What is our reaction to deliberate injustice against ourselves?

Memory Verse: 'But Pilate answered them, saying, Will ye that I release unto you the King of the Jews?', Mark 15. 9
June 9.	Mark 15. 15-22.
The Crucifixion.
If Pilate tried to escape from passing judgement, he still scourges the Lord before he hands Him over to be crucified. It may be that this was required for any who were condemned to death. What is clear is that our Lord had to face the full enmity of all men. Whatever the reason may be, the Scripture is fulfilled, Isa. 50. 6. It foretold that He would be scourged. The Lord Himself told His disciples, ch. 10. 34. The maltreatment of the night before did not fulfil what has been set down. The Gentiles must fulfil their part in all this. Ultimately, Pilate shows that man in the flesh cannot be trusted by the child of God. The fear of man carries more weight than the need to uphold the right.
The soldiers take Him to the Praetorium, the house of the governor. All the soldiers join to mock Him. Whatever Pilate may said, his actions show that he has conceded completely to the Jewish rulers. Matthew records that he washes his hands but even this cannot dissociate him from what happens here. He is guilty of thinking that outward appearances and words are enough to satisfy the demands of God.
The actions of the soldiers make a direct mockery of His claim to be King. They have been brought up only to see strength in resistance. The Lord shows great strength of character as He submits meekly to them. They put the purple robe of nobility on Him. They make a crown of thorns to mockery His right to rule. It would inflict great pain as well as being a symbol of the curse. They add to the mockery by giving Him a reed to imitate the sceptre. They use this to hit Him over the head. They are saying that He does not have the power to resist them. They spit in mockery instead of kissing to show allegiance. They bow the knee to imitate an act of homage. In this case, it is an act of open mockery. They put the robe on Him, then take it off to put on His own clothes. This is mocks the fact that a ruler would be clothed by servants. It also humiliates Him as He is exposed in shame in full view of all the soldiers.
Finally, they lead Him away to be crucified. There is still one action that they can take, before the crucifixion itself, to add to the humiliation. They force a man named Simon to carry the cross. We know nothing else about this man specifically. We are told that his sons are Alexander and Rufus. This suggests that they were known to the first readers of this record. It is likely that he is the same man as Luke names in Acts chapter 13 verse 1 but this is not certain. The fact that his sons are named suggests that the events of this day had a direct impact on the family in later days. We do not know if he realises what he is doing at the time. It is possible that he and his sons hear the Gospel later and recognise his part at that time.
They come to Golgotha, the place of a skull. It shows the end of human wisdom. Paul writes later that 'the world by wisdom knew not God', 1 Cor 1. 21, but we see 'Christ, the power of God and the wisdom of God', 1 Cor 1. 24.
What does the cross mean in our lives day by day?

Memory Verse: 'And they bring him unto the place Golgotha, which is, being interpreted, The place of a skull', Mark 15. 22
June 10.	Mark 15. 23-32.
The Hours of Light.
The one concession that men make in their humiliation and maltreatment of the Lord is to offer Him wine mingled with myrrh. This is a sedative to reduce the pain. He refuses it because He must suffer in full. The physical pain means that He is fitted to succour saints who follow His steps. There is a symbolism as well. He must endure the full wrath of God against sin without anything to detract from His pain. As we consider this, we see an example for us of His readiness to ensure all things. This is pictured in the passover lamb which is roast with fire. We read in 1 Corinthians chapter 13 verse 7 that 'love endureth all things'. Here we see the reality of exactly what this means. It comes as a challenge for us to ask how much we are ready to suffer for His sake.
The soldiers take His clothing. They divide it among themselves using lots to determine who is to receive each part. This is still a sad reflection on the hardness of the of man. He is ready to gamble for the clothing of the Lord while He is watching from the cross. Beyond the action, there is a symbolism that men will make light of the character of Christ. They , think that they can choose their own part. They refuse to accept the need to satisfy the demands of God in full. Men may think that partial obedience is adequate but the only basis of acceptance is the righteousness of God imputed by faith. All who come in any other way will answer in a coming day for their failure.
Mark notes that it was the third hour. This is the time of the morning sacrifice. They write a title indicating that He is the King of the Jews. He is set between two thieves. The first detail shows again the perfect timing of the event. Pilate gave no thought to the sacrifices, but he orders the crucifixion at the hour appointed for around fifteen centuries. The title is an act of mockery for the people as well as the Lord Himself. Pilate appears to use this to show what he thinks. The final act is one which symbolises the fact that He has been given the place of the chief sinner. In fact, it fulfils the words of Isaiah chapter 53 verse 12 and demonstrates a truth which Paul captures in 1 Timothy chapter 1 verse 15, 'This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief'. At the cross, the Lord divides mankind. He answers to God for all sinners however great their sin.
The people blaspheme Him. They fail to recognise that He will fulfil His promise by not coming down. The chief priests and scribes speak a truth that they do not realise. They say, 'Himself He cannot save'. This is true but only in the sense that He must take the sinners place. If He came down, He could never be the Saviour. He has chosen to save others rather than Himself. They claim that if they see Him come down, they will believe. The evil will do all that he can to prevent the Lord from finishing the work. The lie is exposed because within three days, He rises from the dead and they refuse to believe.
How often do we contemplate the cross and what our Lord suffered for us?

Memory Verse: 'And when they had crucified him, they parted his garments, casting lots upon them, what every man should take', Mark 15. 24

June 11.	Mark 15. 33-34.
The Hours of Darkness. 
At noon a darkness falls across the scene. The sun should have been at its hottest. It would never be eclipsed naturally, but this is no ordinary crucifixion. Men have done all that they can to the Lord and still He is going suffer at the hand of God. H faces a pain that no man can ever comprehend. The darkness teaches us at least four simple lessons about what is taking place.
Firstly, creation acknowledges what is happening. This is another indication of His power. It shows that the One Who is about to die is none less than God manifest in flesh. The laws of physics defy such an event as this. He shows that there can be no light apart from His Word. In death as much as in life, the Lord demonstrates His power over creation. Sadly, man who was set over creation chooses to ignore and even to reject Him. Men show that their wisdom is complete folly in the presence of the One Who is 'God over all, blessed for ever', Rom. 9. 5. The gift of wisdom granted to men from creation is used to reason away the unmistakeable evidence of the power of God at work.
Secondly, it shows that no man can watch while the Lord suffers for sin. Such is the love of the Father for the Son that He will not permit these evil men to gaze on the ultimate agony of the Lord. They have mocked and scorned Him. He has suffered more than any other has suffered both in body and in mind at their hands. Now He is to suffer in a way that is far greater than any suffering that man could inflict. Isaiah prophesies, 'His visage was so marred more than any man, and his form more than the sons of men', Isa. 52. 14. This is fulfilled here.
Thirdly, the darkness stands as a testimony to what the Scripture records. The promise to Abram was confirmed in darkness, Gen. 15. 12. Egypt suffered in a darkness which could be felt, Exod. 10. 21,22. Darkness stopped the Egyptians from attacking Israel, Exod. 14. 20. Moses spoke with God in thick darkness, Exod. 20. 21. Jude verse 13 speaks of the 'blackness of darkness for ever'. All these images are combined in what takes place as He is made answerable to God for sin.
Fourthly, the darkness reminds us that we cannot enter fully into what happened there. It does not matter how much we may consider of the awfulness of that scene, we will never plumb its depths. No words could ever describe the horror, yet it is the extent of our sin. None less than the Son of God must come in flesh and blood in order to pay the penalty for sin. Not even the greatest of angelic beings could offer an acceptable sacrifice to God. A little of the significance is found in the cry, 'My God, My God, Why hast Thou forsaken Me?' Who can comprehend all that is involved in such a cry?
What is our response to the love that took our Lord into the darkness for us?

Memory Verse: 'And at the ninth hour Jesus cried with a loud voice, saying, Eloi, Eloi, lama sabachthani? which is, being interpreted, My God, my God, why hast thou forsaken me?', Mark 14. 34
June 12.	Mark 15. 35-41.
The Death and Burial of the Lord.
When the Lord cries out, the people do not understand. Many are visitors to Jerusalem for the Passover so they do not speak the Aramaic language. It may be that the noise meant that the words were confused. For whatever reason, they think that He is calling for Elijah. One of them runs to get some vinegar for Him to drink and this time He accepts it. The work is now complete. There is nothing more for Him to do. There is no reason for Him not to drink. John tells us that He also cried in thirst at this time, John 19. 28. The final detail of Scripture must be fulfilled. While the people wait to see if Elijah will come, they mock what they see as His extreme torment. He cries with a loud voice and lays down His life. Men mock but there is the clear testimony that He is in control before their eyes. The cry is loud and triumphant. It is not the weakness of a dying man gathering his last breath. He immediately dismisses His spirit. He proves that not even death can lay hold on Him without His permission. We rejoice to see the fulfilment of His word that He has power to lay down His life, John 10. 18.
As He dies, the veil of the temple is torn from top to bottom. The fact that Mark records this suggests that it is something which became known to the people. It is the feast day and around the time of the evening sacrifice. It is probable that there would be priests or Levites in the temple to see what happens. This is a supernatural event which should have been enough to convince any who were in the temple that His death is unique. The act again is symbolic in that it shows an open way into the holiest of all. Before this time, only the high priest could go once in the year on the Day of Atonement. No one else was to enter at any time. Now there is open access to any who are in the sanctuary. There is also a second lesson. As far as the record of Scripture is concerned, the ark of the covenant never returns from Babylon. As the veil in torn, the emptiness of the holy place is exposed. Israel boasted in the ark that spoke of the presence of God but there is nothing in the most holy place. Their boasting is exposed as worthless.
If the disciples have all forsook him, Mark records that there are many women who are still watching at the end. Two named Mary are specifically identified. One is Mary Magdalene. Luke tells us that the Lord cast seven demons out of her, Luke 8. 2. Other than this, we only read of her in relation to the Lord's death and resurrection. The second is the mother of James the less, Joses and Salome. While there are a number of men named James, there is only who is noted as having a brother named Joses, this is the brother of the Lord. They also had a number of sisters. It is likely that this is the Mary who is in view here especially as John specifically names her, John 19. 25. These had ministered to Him in Galilee and now they are standing by His cross as He lays down His life. As often happens in the Scripture, the men who are given a position of privilege fail in the ultimate test while women prove faithful to the end.
Are we ready to take our stand by the cross, identified with our Lord?

Memory Verse: 'There were also women looking on afar off: among whom was Mary Magdalene, and Mary the mother of James the less and of Joses, and Salome', Mark 15. 40
June 13.	Mark 15. 42-47.
Joseph of Arimathea.
Mark now introduces us to a man who is prepared to take a stand at this time. It is the day of preparation for the sabbath. It is not clear if this is a weekly ritual or specific to the feast of Passover but Joseph acts before the rest of the council. John tells us that they do not want bodies on crosses on the sabbath especially as it was a feast day, John 19. 31.
In contrast to the ten who have forsaken the Lord, Joseph is prepared to do the right thing. He has remained in the background while the council plotted to destroy the Lord. We read nothing of him until this time. Now he realises that he cannot be associated those who are guilty of such a crime. The cross has brought him to a crisis. He responds by identifying with the Lord in His death. As we consider this, we see an act of immense faith. He could have identified with Christ while he was alive. He might have lost his position on the council but he would have been seen to follow a Man Who attracted a crowd. He could wait until after the resurrection. Then he would have the evidence to confirm the reality of what the Lord said. What is does is to link himself with a dead Man. The reason is clear from what Mark tells us about him later. He is waiting for the kingdom of God. He has seen all that takes place. Like the thief who was crucified, he has come to recognise that Jesus is indeed the King. He must reign at some time. We are not told if he is aware of the promise to rise on the third day. He does not wait for the time of the resurrection or the reign. He chooses to identify with a Man Who appears to have been killed.
When Joseph asks for the body of the Lord, he fulfils the prophecy of Isaiah 53 verse 9. We are told that the Christ would be with the rich in His death. Pilate is surprised that the Lord is already dead. It is unusual for someone to die as quickly as this. It may be that he expected a miraculous escape. He wants to be certain that Jesus is really dead so he asks the centurion before he allows Joseph to take the body. Pilate can see that it could have been a plot to deceive the people into thinking the Lord has rise. Pilate will not allow this to happen. 
Joseph buys fine linen. He takes the body. He wraps it in the linen and lays it in a tomb which has been carved out of rock. He is prepared to give anything for the Lord. He will not take any short-cuts even with the sabbath looming. Fine linen is costly, but nothing is too costly for the Lord. The tomb has been specially prepared. It was carved hewn out of rock. Joseph will expect to do this again. Nothing is too much for him. He is prepared to pay any price.
Two Mary's take careful note of where the body is laid. They will not anoint the body until after the sabbath, but they will come as soon as the sabbath ends. As with Joseph, nothing is too much for them to do.
What are we prepared to give to our Lord? 

Memory Verse: 'Joseph of Arimathaea, an honourable counsellor, which also waited for the kingdom of God, came, and went in boldly unto Pilate, and craved the body of Jesus', Mark 15.43
June 14. 	Mark 16. 1-8.
The Resurrection.
As soon as the sabbath passes, the two Mary's come with sweet spices to anoint Him. The description of the time makes it clear that they are coming as soon as the day dawns. They will not waste any time coming. It is very early, as the sun is rising. This suggests that they waited for the dawn so that they could come. As they come, they realise that they have not thought about how they would move the stone. This is another indication of the haste with which they come. Their thoughts have only been about how they could anoint Him. They have not thought about the practicalities. This shows how our appreciation of Christ should occupy us. We generally have the privilege on the first day of the week to be occupied with Him. It is good if we ensure that nothing else presses on us if it possible to avoid it. There will be times when there may be legitimate duties which we cannot escape.  It is sad when we hear excuses which relate to matters which could have been delayed.
They find that their question has already been answered. Matthew tells us that there was an earthquake and the stone was moved. Mark simply tells us that the stone has been rolled away. Once again, the lesson for us is clear. If we are taken up with the Lord Himself, the practical details will fall into place. The fact that the stone was very great only serves to emphasise this. We have nothing to fear if we give Him the place that is rightly His. Even the greatest obstacles will be removed. 
In the tomb, they see a young man in a long while garment. Matthew tells us that he is an angel of the Lord as the Jewish readers would understand that. Mark perhaps speaks of a man because he does not want Gentile minds confused by pagan imagery. The angel appeared like a man. The women are frightened. This is the word that Mark uses for the Lord in the garden. They are fully aware that this is something completely beyond their previous experience. They do not know what to make of it. It may be that they are afraid that Rome will think they have stolen the body. They forget that they have no way of moving the stone. It may be that they are afraid that the man is an an enemy.
The man acknowledges their fear but tells them of the resurrection. He shows them the place where the body had been laid. John points out that the whole arrangement of the clothing is an indication that He has risen and passed through the grave-clothes. This would be evident to anyone who takes time to think about what they see. He tells the women to tell the disciples and Peter that He is going into Galilee ahead of them. They will see Him there as He said. The instruction is repeated without any hint of rebuke. No doubt, as Mark writes this, he remembers that he failed yet the Lord still restored him. We can all rejoice that our Lord delights to restore His people rather than to condemn.
The women cannot take in what has happened. They tremble and are in a trance. They are so frightened that they cannot speak to any because of the enormity the events.
Are we prepared to take the Lord at His word and trust?

Memory Verse: 'And he saith unto them, Be not affrighted: Ye seek Jesus of Nazareth, which was crucified: he is risen; he is not here: behold the place where they laid him', Mark 16. 6

June 15.	Mark 16. 9-20.
The Evidence of the Resurrection.
Mark records three occasions when the Lord appears to the disciples on that first day. For all the promises that He has given, they are not prepared to listen to the witness of others. They want to see Him for themselves. 
Mary Magdalene sees Him first. Mark says nothing of the details except that she goes and tells the disciples who are grieving and weeping. Despite the news that the women brought and the confirmation of Peter and John, they are not ready to believe that this is true. They still would not believe as she comes. Two of them see Him as they walk into the country. Mark does not mention the appearing to Peter, Luke 24. 34. This was a private occasion when the Lord forgave Peter for his denial. Some things are not for public review so we need care in how we speak of our experiences. Finally, the Lord comes to the eleven and upbraids them for not believing His resurrection. He has promised. He has given three witnesses. Still they do not believe. We may think of times when we hear a message from the Lord but we do not believe for some reason. Perhaps it is because it is too good to be true. Perhaps because it is not what we want to hear. We must to careful to accept whatever the Lord says. We must take Him at His word if we want to enjoy fellowship with Him.
The narrative ends with a new commission. As we read the earlier verses, we might well think that we are looking at a group who cannot possibly be of use in the service of God. They have forsaken their Lord. They have refused to believe His Word. They have refused the witness of messengers. Now, He tells them that He still has a work for them to do. It will surpass anything that has ever been done before. John brought the witness of the prophets to a climax. Our Lord has gone beyond that in demonstrating the power of God to the nation. Now He instructs the eleven to go into all the world to every creature. Up to this time, the witness has been limited. Now it has no boundaries. These men whose failure has been detailed are the witnesses to carry the news. They can do it because He is the One will accomplish His work through them.
The authority of the message is immense. If any believe and are baptised, they will be saved. If they do not believe, they are condemned. There is no middle ground. We cannot pass judgement on those who are not baptised. These words anticipate the confusion regarding baptism. Many will genuinely believe that they have been baptised as children although it is not according to Scripture. These are still saved if they believe.
The Lord confirms the witness with signs that show the power of God working in the life of the disciple. The most important fact is that the Lord is still working with them, even when He is at the right hand of God. This is the only source of effective power.
What do we expect from ourselves, or others, as evidence of faith?

Memory Verse: 'And he said unto them, Go ye into all the world, and preach the gospel to every creature', Mark 16. 15
June 16.	Luke 1.1-4.
Introduction.
The Gospel of Luke is unique. He gives a clear explanation of why he is writing and he addresses someone by name. The other three writers all begin without giving any indication of the expected readers or their reason for writing.
Luke explains that many have written a statement of what the saints of God believe. He does not enter into any debate regarding the validity or otherwise of any of these. These accounts could lead to confusion. He is writing an accurate record which has been carefully researched. The purpose is that the reader is assured of the certainty of what he reads.
The source of the writing is those who have been eyewitnesses and ministers from the beginning. By the time that Luke is writing, the generation who lived with the Lord as He moved through this world is beginning to pass away. Paul quotes from Luke chapter 10 verse 7 when he writes to Timothy, 1 Tim. 5. 18. This shows that the account was written  before Paul's final imprisonment. This would be a little more than thirty years after the events. The record must have been written before this time. As such, James is probably the only one of the eleven who has died by this time. It is likely that most of the women would also be alive. Paul writes in 1 Corinthians chapter 15 of over five hundred witnesses to the resurrection. He says that 'the greater part' were alive as he wrote, 1 Cor. 15. 6. Any of these could have refuted Luke's writings if they were not accurate.
Luke has traced everything back to the 'very first'. As we read his narrative, he takes us back further than the other writers. He describes the events that lead up to the birth of john the Baptist as well as Christ Himself.
The recipient is 'most excellent Theophilus'. This suggests a Roman dignitary. While there is no doubt that he is writing to such a person, it reflects our calling in Christ. He has brought all who love God in truth into a place of highest honour in the kingdom of God. 
The reason for writing is so that Theophilus can be certain about the things which he has heard. It comes to us with the same emphasis. We can have absolute confidence that we have a carefully prepared record. Luke has confirmed what he has heard. It is not enough that he knows what has been said, he wants to be certain that these things can be verified. Only then can they become the foundation on which anyone might build their lives. This is important. It is easy for us to follow traditions which men have laid down. We often see this, especially in those who hounded our Lord during His life. In days of ease, this might not cause any serious problem. As soon as the test comes, we will have no foundation on which to stand unless we have absolute certainty. Many have challenged the truth of God and they have made inroads because event teachers of the word on occasions have not been assured that every Word of God is certain. In the western world today, we can see the effects as the testimony is discredited when teachers are quoted to support denying the Word of God.
Are we careful to ensure a perfect understanding of all that we hear?

Memory Verse: 'That thou mightest know the certainty of those things, wherein thou hast been instructed', Luke 1. 4
June 17.	Luke 1. 5-25.
Zacharias and Elisabeth.
Luke begins his narrative with the announcement of the birth of John the Baptist. He is writing about a Man Who is different from every other man. He begins with the last of the prophets. After the witness of John, the revelation of God comes to its fulfilment as He sends His Son. After John, there is nothing more that God can reveal apart from what is revealed in Christ. Luke notes the time. Herod is king in Judea. This only indicates that this occurred before Herod Antipas became ruler in Galilee alone.
Luke notes the character of the parents. Zacharias is a priest who marries into the priestly family. Both Zacharias and Elisabeth live in a right way in the sight of God. They do not give any reason for others to point the finger at them. They are now elderly and have no children. This is no fault of their own but some would suggest it is a judgement from God. This is how Peninnah mocked Hannah before the birth of Samuel, 1 Sam 1. 17.
Zacharias is given his opportunity to burn incense in the temple. This is a picture of prayer, Rev 5. 8, 8. 3,4. It is appropriate that the Lord answers his prayer at the time when he is engaged in this service and all the people are outside praying as well. Luke records several instances of prayer so it is no surprise to find that it starts with prayer. He will end with blessing and praise, Luke 24. 53.
As he fulfils his work, an angel appears to him on the right of the altar. This is the place of power. The angel comes with a message that should have thrilled Zacharias. He is troubled by what he sees but the angel assures him that his prayer has been heard. Elisabeth will bear a son who is to be called John. The extent of the answer is outlined. John will bring joy and gladness. He will be great. He will be separated to the Lord from his birth. He will turn many to the Lord their God. As the angel speaks, we can sense the wonder that fills Zacharias as he hears the promise. He would have been convinced that he could never see an answer. Now he is promised a son who will surpass the prophets of old. This promise implies that the Messiah is coming and John will be the one who prepares the way for Him. Sadly, his prayers appear to have become a ritual. He has prayed for a long time. He is engaged in service which pictures the value of prayer. He does not appear to expect an answer. He asks for confirmation of the promise because it is an impossibility as far as man is concerned. He did not stop to think that this is only what the Lord did for Abraham and Sarah. The last word to the nation comes in the same way as the first. This should be enough to make the people realise that the Lord is working. Sadly, they have forgotten before John starts to preach.
Gabriel reveals himself and tells Zacharias that he will be dumb. For all his privilege as father of the final messenger, he is silent until the birth because he does not believe.
Are we ready to receive a word from the Lord for ourselves today?

Memory Verse: 'But the angel said unto him, Fear not, Zacharias: for thy prayer is heard; and thy wife Elisabeth shall bear thee a son, and thou shalt call his name John', Luke 1. 13
June 18.	Luke 1. 26-38.
Gabriel appears to Mary.
Six months later, Gabriel comes again. This time he comes to Nazareth in Galilee. An angel in the temple is unusual, but not unique. An angel in Nazareth is much more unlikely, it has never happened before as far as the Scripture is concerned. Nazareth is despised as far as men are concerned. Nathanael asks, 'Can any good thing come out of Nazareth?', John 1. 46. The Jewish rulers are quick to assume that Messiah could not possibly be associated with Galilee, let alone Nazareth, John 7. 46-53. Like Samuel when he was sent to anoint the successor to Saul, 1 Sam 16. 1-9, we need to avoid preconceived ideas as they do not reflect the mind of God.
Gabriel is sent to a virgin. The Lord has found a woman worthy of bearing the promised seed. This does not make Mary better than any other. She fulfils the requirement for purity. She fulfils the requirement for family because Joseph, her espoused husband, is one of David's family. The angel makes clear that she is highly favoured and blessed among women because the Lord is with her. The language is precise. She receives her privilege because of Divine favour. Her position is among women, she is not set above other people. As we come to the present day, the same principle is true. Believers are children of God through grace, not because of any thing we do to merit it.
Mary is troubled by what she hears. Her reaction is similar to Zacharias. The word used actually suggests a more intense trouble. The difference is that her response must be expected. The message has come without any warning. She could not have anticipated it. Zacharias prayed and receives an answer to his prayer. Mary receives an unsolicited message. This is why Gabriel gives a completely different response. Her humility means that she would not even contemplate such a message for herself. She would possibly look around and think of others who seemed more worthy.
She is assured that that she has no reason to fear. God has chosen her for a special work, she will bear a son Who will be called Jesus. He will be great, the Son of the Highest, He will sit on the throne of David and reign for ever. While Joseph is told that he will be called  Jesus because He is the Saviour. Mary is told of His glory and triumph. Great tells us of Someone Who is beyond comparison. Only one word is used because the Spirit of God wants us to realise that all the words in the dictionary could not tell His worth. The Son of the Highest emphasises that He is beyond comparison. There has not and cannot be another to rival Him. The throne of David links Him to the time of Israel's unity and triumph. The house of Jacob implies us that He will save His people from their sins. His kingdom will never end.
Mary asks how this will happen. She learns that it is a work of God for Whom nothing is impossible. She does all she needs to do. She bows to His will and waits for Him to work.
Let us learn to trust when reason states that things are impossible.

Memory Verse: 'He shall be great, and shall be called the Son of the Highest: and the Lord God shall give unto him the throne of his father David', Luke 1. 32

June 19.	Luke 1. 39-56.
Mary visits Elisabeth.
Mary hurries to Judea to see Elisabeth. She has been given a revelation which is beyond comprehension. Elisabeth is the only person who can share in any way. She received a  similar message six months earlier. Even then, the news that Elisabeth received does not really compare. Sadly, most would immediately assume some immoral act. The reaction of Joseph, Matthew 1. 19, is probably one of the more favourable responses. She knows that she has no reason for shame but others may not accept this. 
The response is greater than she could have expected. As she speaks, the child that is in Elisabeth's womb leaps to acknowledge the truth of her words. John knows who has come. He recognises the true nature of her condition and exactly Who her child is. Elisabeth has no doubt either as she tells of John's acknowledgement and Mary's blessedness. She may be the older woman. She may have waited years and prayed long for her child. Still she is filled with delight that a younger relative has the honour of bearing the child who will fulfil the first promise of God. No doubt, Mary is looking for an older woman to whom she can turn for help. She finds Elisabeth readily conceding that her joy can never compare with the immense privilege that has been granted to Mary. She is quick to recognise that Mary believed what she was told. We know that Zacharias doubted but Elisabeth implies that she found their news no easier to believe.
Mary speaks in a way that shows precisely why she is a fit vessel for the Lord to use in this work. She readily acknowledges the greatness and mercy of the Lord. She sees that she is unworthy for such a calling. As she starts, she acknowledges the Lord, the Eternal One, as 'God my Saviour'. We can sense the wonder in her voice as she realises that the 'the high and lofty One that inhabiteth eternity, whose name isHoly', Isa. 57. 15, is interested in her as an individual and saves her. Indeed, she could well be thinking on the words from Isaiah as she continues. She acknowledges that any privilege she has is because the Lord Who is so great has looked on her in all her weakness and lowliness. She has nothing to offer, but He has done everything according to His might, His greatness and His holiness. The Lord through Isaiah adds, 'I dwell in the high and holy , with him also isof a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones' . Mary fulfils this as she speaks of His dealings with her. 
She tells of mercy. She tells of strength that scatters the proud, brings down the mighty and sends the rich away empty. She recalls that He raises the lowly and fills the hungry. Here is the character of our God. He shows Himself in a way that removes all glory from men. As she surveys His dealings, she tells that He helps Israel because of His mercy. They chose to place themselves in bondage to a law that they could never keep, but His promise cannot fail to be fulfilled.
Let us learn to trust the Lord to do for us all that Mary lists here.

Memory Verse: 'And blessed is she that believed: for there shall be a performance of those things which were told her from the Lord', Luke 1. 45
June 20.	Luke 1. 57-66.
The Birth of John the Baptist.
The time comes for Elisabeth to give birth and the son is born. Neighbours and relatives join to rejoice as they hear of the great mercy that the Lord has shown her. It is a testimony to the couple that the subject of their rejoicing is the mercy of the Lord. There are may ways in which the event might be described. The words here show that they are marked by dependence on God for His mercy consistently. It may be as well that this is more pronounced because of Elisabeth's age. There are many dangers for both mother and child in such a birth, but the Lord is in this so both are preserved.
On the eighth day, they circumcise the boy. They decide that he should be called Zacharias after his father. Elisabeth immediately stops them and tells them that the child must be called John. Clearly, as Zacharias is dumb, they give no thought to the possibility that the name might already be decided. This stands as a warning to us about the danger of making prejudiced decisions. The fact that Zacharias cannot speak does not mean that any other faculty is reduced in any way. This should have been evident in the circumstances but it is still equally true in the more common circumstance where there is a more permanent disability. 
The same is true in respect of Elisabeth. The fact that she is a woman does not prevent her from having insight into the naming of the child. Even when she intervenes, they argue that he should be named after one of the family. As we look on, we might well consider this is strange, but it is probably accepted practice. It does highlight that there may be things which we may take for granted but they are strange to others. We need to be aware of the danger of giving unintentional offence.
They use signs to ask Zacharias to let them know what the boy should be called. This is another example of the way we often think wrongly. They use signs to speak to Zacharias but he is fully aware of exactly what is being said. It is only his speech that was affected as a result of his unbelief. He asks for a tablet and writes, His name is John. The people are amazed at the response. This increases because as soon as he writes, he is able to speak again. His first reaction is to praise God. It was good at the start to notice that the people rejoiced in the mercy of God to Elisabeth. Here, Zacharias shows his true character by praising God after he has been unable to speak for around nine months. There are many matters which might have taken his attention. Nothing can come ahead of the need to praise the Lord for His goodness.
The people hear and it brings a fear on the region. The news goes throughout the hill country of Judea. Everyone wonders what character the child will have. Sadly, it appears that when time comes, they have forgotten all that took place.
Are we ready to obey the word of God in the face of all our relatives?

Memory Verse: 'And all they that heard them laid them up in their hearts, saying, What manner of child shall this be! And the hand of the Lord was with him', Luke 1. 66
June 21.	Luke 1. 67-80.
The Prophecy of Zacharias.
Elisabeth was filled with the Spirit when Mary came to visit. Now Zacharias has the same experience. He gives expression to what he has learned of the Lord. It may well be that the enforced silence was a spur to him to understand more fully what the Lord is doing. This is a lesson for us. There are times when we may be placed in a position where we are set aside. We should use such opportunities to spend time in secret with our Lord to learn the lessons that He is teaching us.
The prophecy of Zacharias is remarkable because he speaks in the past tense. As we look at this, he is speaking at the birth of the forerunner. He speaks as if the work of the Christ has been already fulfilled. This is an act of faith. He would know the prophecy of Daniel and realise that the time for Messiah to come is near. Now that John is born, he is certain that the Messiah will come to fulfil His ministry in the lifetime of his son. He has no reason to know, as we do today, that the final period of that prophecy will be delayed because of the unbelief of the nation as a whole.
The name that Zacharias uses for God is the title that encompasses the Sovereign Lord and the Eternal One Who keeps His promises. He acknowledges the greatness of the God of Israel, yet He is interested in His people. He has visited, redeemed and raised up a horn of salvation. The reference to the house of David tells us that Zacharias is not speaking about his son. He is looking beyond him, to the One Whom he precedes. He has had a visit from the mother of the Christ. He has no doubt that the promise must be fulfilled in her child. His words are a clear confession that he sees nothing in the people to merit any favour. Everything that he foresees is a direct result of Divine promise which is fulfilled because He cannot fail to fulfil His word which He has given from the first. The reference to the beginning of the world is a clear allusion to the seed of the woman. He has no doubt now that this is being fulfilled in Mary's son.
He recognises Divine promise being fulfilled. He also acknowledges that the people of God must show the right character. They will serve Him in holiness and righteousness all the days of their life. The twin truths of Divine sovereignty and human responsibility are seen once again. The change in the character of the people is directly linked with the fulfilment of promise. This is the truth of God. Sadly there are some opponents of the gospel who try to deny the truth by saying it teaches, 'Let is do evil that good man come', Rom. 3.8.
John is the prophet of the Highest who will prepare the people for the coming Messiah, telling of salvation and remission of sins which He will bring in fulness. Sadly, there are many who listened to John, but did not follow the One of Whom he spoke.
Before John can fulfil his ministry, he must spend years in the desert being prepared by the Lord for his service so that he is fit to point others in the right way.
We need years in secret with the Lord if we are to be used by Him in His service.

Memory Verse: 'Blessed be the Lord God of Israel; for he hath visited and redeemed his people', Luke 1. 68
June 22.	Luke 2. 1-7.
The Birth of the Lord.
Luke now records how the Roman emperor, Caesar Augustus, makes a decree which it the means by which the Word of God is fulfilled. His pride is seen in the decree that “all the world” should be taxed. This is a man who is so full of his own importance that he does not recognise the possibility that there is any place of consequence outside of his jurisdiction, yet he is moved to fulfil the purpose of God as laid down centuries earlier,
We do not know the full details behind this however, the result is that Mary and Joseph have to return to Bethlehem. We know that David was born in Bethlehem but it is possible that their families came from there as well so they come under the decree in that way. The wording that Luke uses indicates that Cyreniuns or Quirinius is acting in a governing capacity at that time, as opposed to being in a formal position. The expression is used twice by Luke and not by anyone else while the equivalent formal title is used twenty-two times including nine times by Luke in his Gospel or Acts. This suggests that he is deliberately distinguishing between a formal position and a less formal service that is undertaken. In addition, the fact that Luke states “was first made” is a clear indication that there is a similar event which would be known to the readers; in Acts chapter 5 verse 37, he records details of a later taxing which was made when Quirinius was formally governor of Syria so the accuracy of scripture is preserved as long as we take the time to check the exact wording that is used. 
As decreed, Joseph and Mary go up to Bethlehem at the time that Mary is due to give birth before they are formally married. From Luke's record, it appears that only Joseph had to go so it is not clear why Mary goes as well however it still shows the overriding hand of God because she is in the place where the child must be born at the time when He is to be born. We rejoice to see that every detail is under the control of our God, nothing can ever happen by chance. This should be an encouragement for us when we face difficult times because we can be certain that He is moving according to His will.
This is when she brings forth her firstborn son. As the details unfold, we see the first indication of rejection; there was no room for them in the inn. The way in which Luke describes this does not actually mean that the inn is full, it means that they are not allowed to stay there. It is possible that the reason is that they are not married but Mary is about to give birth; men reach their own conclusions and do not listen to any contradicting ideas. It is sad to reflect that, if they had taken the time to check the details, they might have been honoured as those who first made room for the Lord at His birth. It is a warning to us of the danger of assumption and how easily it may rob us of the blessing that the Lord desires to give. Instead of the inn, the child is laid in a manger, probably a public place where any could bring their beasts of every kind.
What room do we make for the Lord in our lives?

Memory Verse: 'And she brought forth her firstborn son, and wrapped him in swaddling clothes, and laid him in a manger; because there was no room for them in the inn', Luke 2. 7

June 23.	Luke 2. 8-20.
The Visit of the Shepherds.
In contrast to the city and the inn, there are people in the fields who are ready to hear the message of the Lord. The parallel with David is clear to see; In 1 Samuel chapter 16, Samuel calls the family of Jesse to a feast at Bethlehem and as the sons pass in front of him, none are the chosen of the Lord; David is in the outside place watching the sheep. Over a thousand years later, the most momentous event in history to that time occurs and the city is in ignorance while shepherds who watch their flock hear the news. They are faithful to their calling so they receive the revelation. There is a picture here for us of the way in which our Lord deals with us; He does not reveal Himself to those who are preoccupied with the duties of life, however legitimate, He looks for people who are prepared to take time to come apart and watch for His revelation. Like the shepherds, we must not neglect our duties, but they must not become the focus of our lives.
As they watch, the angel of the Lord appears to them. The last man in the Old Testament to see the angel of the Lord was Zechariah the prophet in a vision some five hundred years earlier; before that Elijah and David were the last to see the angel for themselves; indeed, the last time that the angel had come to an individual with a message of hope was when the wife of Manoah heard of the birth of Samson. Faced with this and the glory of the Lord dazzling their eyes, we can well understand why they are afraid. This is the one who destroyed one hundred and eighty-five thousand Assyrian soldiers in a night. For these men however, the message is one of good news that brings great joy for all. The Word of God is no longer limited to the nation, all people are going to hear the news of the Saviour Who has come and these are privileged to be the first. The message is personal: unto you; it is imminent: this day; it is local: in the city of David, the next town; it is powerful: a Saviour; it is a fulfilment of prophecy: Christ; it is Divine: the Lord, a title of God Who has now revealed Himself in a body. The sign is easy to follow; they will find the child wrapped in swaddling clothes lying in the manger. This is a place which they know well, they have probably been through the town with their sheep and seen them eat there but now they are going to find the One Who has been promised throughout the centuries in that selfsame place.
The shepherds waste no time in going to see Him. If the Lord has given them a personal message, then they must act at once. We do not know what happens to the sheep; it may be that someone watches but it is as likely that they are left in the Lord's hands in the assurance that, if He asks something from them, He will control the consequences; this is an assurance that we can take to ourselves as we serve our Lord. They see exactly what the angel said and go from there to tell their acquaintances what they have seen and heard. Mary ponders in her heart the meaning of all that is said, waiting for the full revelation while the shepherds return, giving glory and praise to God .
Are we ready at any time for the Lord to speak to us?

Memory Verse: 'For unto you is born this day in the city of David a Saviour, which is Christ the Lord', Luke 2. 11
June 24.	Luke 2. 21-38.
Simeon and Anna.
The obedience of Joseph and Mary to the law is seen as they circumcise the child on the eighth day and then take Him to the temple for the purification of the mother as decreed in Leviticus 12. At the same time, they fulfil the requirement of Exodus chapter 13 verse 2. They must present the firstborn to the Lord. The fact that they bring “two turtledoves or two young pigeons” is an indication that they are too poor to afford a lamb for the offering, Lev 12. 8. Not only has our Lord come into a world that has no place for Him, but He has also come into a family where they are only able to bring the offering of the poorest families. This stands as a reminder to us that He has chosen a family where the Word of God is honoured in preference to a family which has material prosperity; this is an example for us as to where our priorities should lie as far as life is concerned. 
While they are in the temple, the Spirit of God directs a man called Simeon to come. He has been told that he will not die until he sees the Lord's Christ and now the time has come for the promise to be fulfilled. He may have determined from Daniel's prophecy that the time was drawing near, but now he has the privilege of seeing a child of less than six weeks, yet he has no doubt that this is the fulfilment of promise.
The emphasis this account is that Simeon is led by the Spirit, but the fact that he is just and devout shows that the Word of God and devotion of heart are important to him. The Spirit has guided because he is reading and waiting for direction. As he sees the child, he takes him and confesses his readiness to depart. There is nothing more for him as far as this life is concerned, he has seen the Christ of God and therefore the salvation of God for all people, not just the nation although it brings the fulness of glory for Israel. 
Joseph and Mary marvel at his words, but he then adds the warning for Mary that her life will be marked by sorrow and bitterness. He will be spoken against, she will be pierced to her soul as she follows His path. While He is to reign and bring salvation, the cost will be great; Simeon already understands what the Lord had to teach the two on the road to Emmaus, 'Ought not Christ to have suffered these things, and to enter into his glory', Luke 24. 26. These were not hidden truths for the careful reader even if the elven failed to understand what the Lord told them.
The next person on the scene is Anna; she has faced a life of sorrow; for eighty-four years she has lived as a widow after seven years of marriage. Despite her sorrow, she is a woman of service who is always found in the temple fasting and praying both night and day. She is marked by a level of devotion which means that she has no concern for food, sleep or shelter; the only thing that concerns her is the fact that the nation is in great need. She sees the answer to her prayers in the same child; the years of fasting and prayers are rewarded as she sees the Redeemer and tells all who share her expectation.
What occupies our hearts each day?

Memory Verse: 'A light to lighten the Gentiles, and the glory of thy people Israel', Luke 2. 32
June 25.	Luke 2. 39-52
The Childhood of the Lord.
After fulfilling the requirements of the Law of the Lord, they return to Nazareth where the child grows, becomes strong in spirit, is filled with wisdom and manifests the grace of God in His life. In this description as we would expect, we have the Divine purpose for childhood manifest in perfection in the life of our Lord. The first feature is natural growth: this is the evidence of a healthy body and is something which is to be desired although it is perhaps the least important of the features; there is spiritual strength which is something that is often misunderstood by the world ; there is wisdom which again needs to be according to God not the ideas of men and, keeping all in place is the grace of God at work in the life.
As far as strong in spirit is concerned, the world will often speak of someone who is wilful and rebellious as being strong in spirit; they cannot distinguish between the soul which expresses the natural man and the spirit which expresses Divine character; when the Word of God speaks of spiritual strength, it is looking for the fruit of the Spirit displaying the character of Christ in the life. This is detailed in Galatians chapter 5 verses 22,23.
As far as filled with wisdom is concerned, this is the manifestation of the wisdom from above as detailed in James chapter 3 verse 17; it is not the outward show of wisdom which comes from the flesh and breeds pride, boasting and vainglory. It is a result of experience as we learn from the Hebrew epistle; in chapter 5 verse 8, we see Him learning obedience so that He can succour those who are tempted, Heb 2. 18.
The last statement, that the grace of God was upon Him, has two ideas both of which are true. It may point to the fact that the grace of God is seen in the circumstances which He endured and certainly He would have learned what it is in practice to trust in God in every test as He lived in this world. It may also point to the fact that His life was the outworking of Divine grace in the way He dealt with those with whom He met.
The only account of His youth is a visit to Jerusalem at the age of twelve and it shows the uniqueness of His Person. Joseph and His mother return, but He stays in Jerusalem. For a whole day, they think that He is among the company; at the end of the day, they find that He is not there so they return to Jerusalem to find Him. After three days, they find Him in the temple with the teachers, listening to them and asking questions. Unlike any other child, He has no interest in childish pursuits, His life revolves around the Word of God so He takes the opportunity to be among those who know the Word. He does not take a place that is inconsistent with His age; he is listening and asking them questions. Possibly, the teachers might ask Him to give an answer, but He does not take a lead despite the fact that He is the Author of the Word that they are discussing. As they return, He remains subject to Joseph and Mary in all things.
Are we obedient in a way that glorifies Him in all that we do?

Memory Verse: 'And the child grew, and waxed strong in spirit, filled with wisdom: and the grace of God was upon him', Luke 2. 40
June 26.	Luke 3. 1-6.
The Ministry of John.
As Luke moves to consider the public ministry of the Lord, he gives a precise date for the time when John begins to preach. It may be simply that the exact time of the birth is not known in terms of the year of the reign of Augustus, this is not something which would be common knowledge to most people whereas when Luke writes of the public ministry, he is aware of the details of the events so he gives an accurate time with complete detail of the rulers of that day. While this might not appear to be of great significance, is would be important for a Roman official such as Theophilus. In this way, we see how the Spirit of God uses different men and different approaches depending on who is addressed.
The Word of God comes to John. For about thirty years, he has waited to fulfil the work which has been given to him; he has spent time in the wilderness and it is likely that he might have begun to question whether he would really fulfil a role of importance. Until the Lord speaks, John remains silent; the same is true in Ezekiel's day; for the first thirty-two chapters, he is silent but when the city falls, he can speak, Ezek 33. 21. There may be reason for us to keep silence until the Lord is ready; we must obey His leading.
The first details show us the scope and demands of his ministry. He reaches every part of the land around Jordan calling on the people to be baptised as a sign of repentance as an acknowledgement that so they want deliverance from sin. Although the description is not detailed, the implications are clear. There is no place for a secret profession, they must be prepared to make a stand that sets them apart from others; there is no ground for self-justification, they must acknowledge the need to change their ways; there is no ground for self-confidence, they need to be delivered from sin.
This fulfils the prophecy of Isaiah who foretold the coming of a voice crying in the wilderness. This is John's description of his ministry showing that there is perfect harmony between the Word of God, the desire of God and the servant of God.
The message tells of a need to prepare; we do not know how many would have calculated that Messiah must be coming soon because the time set out in prophecy of Daniel 9 would soon be reached but the message has an urgency because there is every reason to expect Messiah to come soon and with His coming there are monumental changes in the geography of the area. While a day is coming when there will be a literal fulfilment, there is also a symbolic lesson in the pictures used which is consistent with the message that John preaches and that the Lord Himself will take up when John in in prison. We can rejoice to see the reversal of the natural as the humble are lifted up, proud are brought down and lives are transformed by the power of God in salvation.
How far do we show the evidence of repentance in our lives?

Memory Verse: “Every valley shall be filled, and every mountain and hill shall be brought low; and the crooked shall be made straight, and the rough ways shall be made smooth', Luke 3. 5
June 27.	Luke 3. 7-14
The Response to John.
John makes the claims of God clear as he preaches: he challenges the people who come to be baptised so that they are in no doubt that any form of pretence will be on no value. He takes the position that they are coming like vipers who are only interested in bringing death without warning and have no thought that they are in danger of the wrath of God that is coming on their world. Words are of no value, the only response is one which is seen in a changed life.
He removes their first response to any challenge: the fact that they have been born into the family of Abraham is of no consequence in the ways of God; natural relationship can never bring spiritual blessing or benefit. They are overlooking the power of God Who can even bring life to dead stones. This is an echo of the question that is asked in Ezekiel 37, Can these bones live? What the people need to realise is that, just as Ezekiel saw dry bones, so the stones of Judea are as much material for blessing as any other; It will take a work of God to make the transformation.
A further warning is given: the time is short; while the people may be looking for their Messiah to come and to save them from the power of Rome, the reality is that what is actually coming is a time of wrath which will decimate the people. We cannot know how much John understands about the gap that will follow the crucifixion when the nation is set aside and God calls out a bride for Christ, but he will certainly know about the prophecies of Jeremiah and Daniel which tell of a time of unprecedented trouble for the people. There is no escape, if there is no fruit, the tree will be cut down; it is not an option or even a partial purging of the dross.
In view of this, the people ask what they should do, they need to understand exactly what God requires from them. John answers this question in three different ways for the three classes of people who come to him; there is not single act which shows true repentance, it is a change of heart so the evidence will be according to what the person is.
The people are told to show a giving spirit; they should be ready to give to the poor and needy. This is something which is seen in the law but it is not in character with a nation who have been seen to profit from others at every turn. Even when they built the walls in the days of Nehemiah, there were still those who were prepared to make others of their own people mortgage lands to support themselves, Neh 5. 1-5. The publicans or tax-collectors are told to only ask the right tax while the soldiers are urged not to be violent, not to accuse others falsely and to be content with their wages. The underlying principle is similar in each case, but the manifestation varies from one to another.
What evidence do we expect from someone who professes repentance?

Memory Verse: “Bring forth therefore fruits worthy of repentance, and begin not to say within yourselves, We have Abraham to our father: for I say unto you, That God is able of these stones to raise up children unto Abraham.”	Luke 3. 8
June 28.	Luke 3. 15-38.
The Testimony to the Lord.
As John preaches, the people begin to think that he might be the Christ. They have never heard preaching like his before but he has to point out that he is only the forerunner for the One for Whom they are waiting. As he tells of the Christ, John points out that the contrast is so great that he is not even worthy to loose the buckle of his shoe. This is one of the most menial tasks that any servant could be asked to perform but it is still too much for John to expect in view of the greatness of the Messiah. It appears that, although John knows the man, Jesus, and he knows the character of the One Who is coming, he is not aware as yet that they are the same Person.
If the Person of the Christ is great, the the work is greater; John tells of the division of mankind that He will bring about. There are two baptisms. For those who believe, there is the baptism in the Holy Spirit. There is a double fulfilment for this; after His resurrection, on the day of Pentecost, the disciples are baptised as representative of the Church, His body. When He comes to reign, there is a further action as the Spirit will be poured out on all flesh as prophesied by Joel, Joel 2. 28. As a result of this action, eternal life is granted to the believer. 
In contrast to the baptism in the Spirit which leads to life, there is a baptism in fire which has in view the outpouring of the wrath of God on this world before He returns to lay claim to His rightful place. Rather than an act that gives eternal life, this is an act where there is no mercy given for those who have refused the knowledge of God and the Gospel of our Lord Jesus Christ. 
The two actions are contrasted as John tells of the thorough purging of dross leading to unquenchable fire set against the wheat being gathered into His barns. There is no middle course, there is no ground for compromise; everything depends on how they treat the Christ of God. They will receive exactly what their actions deserve.
Against this background, Herod the tetrarch compounds his sins by shutting up John; he is not prepared to bow to the word of God so he chooses to silence the messenger in the same way as many will do after this time.
Finally, Luke records the Lord coming to be baptised; He is marked by prayer as John baptises Him and then the heavens are opened to bear witness as the Holy Spirit comes on Him in the shape of a dove. For the centuries since sin came into the world, there has been no one with Whom God can enjoy unbroken fellowship, but now He is satisfied as He looks in pleasure on the One Who delights His heart; not only can the Spirit rest on Him but, in virtue of what He does, the Spirit indwells believers on permanent basis.
How do our thoughts of the Lord compare with those of God?

Memory Verse: “And the Holy Ghost descended in a bodily shape like a dove upon him, and a voice came from heaven, which said, Thou art my beloved Son; in thee I am well pleased.”	Luke 3. 22

June 29.	Luke 4. 1-13.
The Temptation in the Wilderness.
The Lord returns from Jordan and the Spirit leads Him into the wilderness to be tempted by the devil for forty days. The declaration of heaven is a challenge to the devil; in a way that goes beyond what happened with Job, the Father has identified the Son and the Spirit has set Him in the place where the devil is certain to attack. There is only one reason for this; there is absolute confidence that He cannot fail. The Word of God assures us that the faithful God will never allow us to be tempted more than we can bear, 1 Cor 10. 13, so when the Spirit leads here, we can be certain that failure is not an option, He cannot sin.
Although we only read of four temptations, the devil gives no quarter for forty days; what we have here is all that He can offer by way of temptation. In 1 John 2. 16, John tells us that the world consists of the lust of the flesh, the lust of the eyes and the pride of life; as we think of the temptation of the woman in the garden, the devil pointed her to the fruit that was good for food, pleasant to the eyes and desirable for wisdom, Gen 3. 6. Forty is the number of testing and the idea here is that our Lord has faced every test that the devil can muster; we can have absolute confidence in Him.
The first temptation is to make stones into bread; however innocuous this may seem, there are two reasons why the Lord cannot fulfil this; firstly, it would be satisfying His own desire and this is something which our Lord will never do, He always does what pleases the Father, John 8. 29; secondly, it would be evidence that He is not trusting God Who will supply every need. The answer to this temptation is to recall the experience Israel quoting from Deuteronomy chapter 8 verse 3 where Moses reminds them that the Lord fed them continually. They murmured for lack of bread, Exodus 16. 2,3, but our Lord fed on the Word of God and waited for the Father to provide. However necessary food may be, it must not be allowed to override obedience to the Word of God.
In the second temptation, the devil makes a show of the kingdoms of the world and offers them to the Lord if He will worship him. The Lord never denies the claim of the devil however we rejoice to know that he will nullify that claim but for the present, He quotes from Deuteronomy chapter 6 verse 13 indicating that worship and service must be to God alone. There is no occasion when we may use wrong means to achieve a right end.
The third temptation is more subtle in that the devil places Him on the pinnacle of the temple and tells Him to throw Himself down; the subtlety is that the devil quotes part of the Scripture to suggest that this is a reasonable action. The Lord quotes Deuteronomy chapter 6 verse 16 to answer the devil, while we may trust God to keep us in times of danger, we must not tempt Him by deliberately placing ourselves in danger, that is a display of pride. 
The end result is that the devil has nothing more to offer so he leaves for a time.
Are we following the steps of our Lord and overcoming the world?

Memory Verse: “Being forty days tempted of the devil. And in those days he did eat nothing: and when they were ended, he afterward hungered.”	Luke 4. 2
June 30.	Luke 4. 14-30.
The Synagogue at Nazareth. 
The Lord returns to Galilee in the power of the Spirit as a result of which His fame goes throughout the region and His teaching is acknowledged by all the people who hear. This is a lesson for us of the fact that every trial that we face in our lives is designed to bring about a result which will glorify God; while we know that the Lord is Son of God so He is not subject to the same failures as ourselves, He follows the path that we must tread and sets an example for us to follow so we can also gain encouragement from the fact that the results of His obedience will be true for us if we follow the same path.
He comes to Nazareth where He is known and, as usual, stands to read the Scripture. He chooses a passage which describes His ministry but, as He reads, He stops after six of the seven characteristics because the last is not applicable to the present day.
The first characteristic is bringing the good news for those who beg in desperate straits; this is clear as we follow His ministry and we find an ear that is open to every cry of need. Next, He will heal those whose hearts have been crushed in the tests of life; He can do this because He knows the pressures that they endure and He can sympathise fully in their circumstances. Thirdly, He proclaims deliverance to those who are held as prisoners, the word for deliverance is most often translated as remission or forgiveness suggesting that the bondage of sin is in view. Fourthly, there is sight for the blind, an idea that clearly has spiritual connotations that are explained in passages such as John 8 and 2 Corinthians 4. 1-6. The fifth characteristic is liberty or forgiveness for those who are crushed, this is the same word as deliverance but now it comes to those who are crushed as well as the prisoner. Finally, there is the assurance of a full salvation that is available to all as the acceptable year of the Lord, the day of salvation is heralded. 
In these details, we see the fulness of the salvation that our Lord provides and we can rejoice in the mercy of God that opens the door while still restraining the wrath that we so richly deserve, which is the last characteristic in Isaiah 61 and is not quoted here because, as we can now see, the grace of God brings salvation and withholds wrath for at least two thousand years.
He finishes reading, returns the book to the minister and tells of the fulfilment of these words,; sadly, He reads their hearts and knows that they are not prepared to accept Him for anything more than the carpenter's son; He challenges them with the experience of Elijah who left the country for food and Elisha who healed the Syrian captain of his leprosy; in the times of two of their greatest prophets, the Gentiles received the blessing rather than the Jews; the same may be true today in that the Lord may bless those who are not outwardly as obedient to the Word because they are faithful to what they knew. The people attempt to kill Him, but cannot as He escapes through the crowd
Are we careful to honour rightly those whom we know well?

Memory Verse: “And all bare him witness, and wondered at the gracious words which proceeded out of his mouth. And they said, Is not this Joseph’s son?”	Luke 4. 22

July 1.	Luke 4. 31-44.	
Capernaum.
As the Lord passes through the midst of those who knew Him from childhood but refuse Him, he comes to Capernaum and teaches on the sabbaths. In contrast to Nazareth, the people of Capernaum are struck by the power of His Word; as we find in other places, the unbelief in Nazareth meant that they did not see the full scope of His miracles, but in Capernaum, they are privileged to see the manifestation of power as demons are silenced. Although Luke states that the man is possessed with a demon, his cry identifies others with Him; he knows that the One Who stands before him has the right to silence all demon powers; after this day we do not read of a demon acknowledging Him as the Holy One of God although Mark 1. 24 records the same incident. It is not that they did not know Him but because He would not accept their witness so He silences all who want to speak of Him. There is nothing wrong with His description of the Lord, only that He will not allow the forces of darkness to be His witnesses. This is a lesson for us to grasp as we consider our testimony; we are not called to bear witness at all costs or to obtain results in our witness; where we read of service, it is always faithfulness that is rewarded, reminding us that we need to ensure that we follow His pattern in all that we do and leave Him to give the increase as He chooses.
The demon cannot defy the Lord although he does put on a show; the details show the way in which the devil and his host will try to discourage, by throwing the man down, but they cannot go beyond the limits that He sets, so the man is not harmed. The same is always true although we may think of many situations where the devil brings physical harm to individuals; in all cases, the Lord is working to a purpose that glorifies His Name and frequently we can see the evidence that the actions of the devil only serve to further the work of God in another way. A clear first example of this is the stoning of Stephen as the death of one man in one location results in the Gospel spreading throughout the world and Paul is called to a wider sphere of service than Stephen as a direct consequence.
From the synagogue, the Lord goes to Simon's house where He answers the pleas on behalf of Simon's mother-in-law; at a word, the fever departs and she ministers to them. Disease has no more answer to Him than the demons. By the evening, any who had people in need because of sickness came and He took time to touch everyone so that they were healed, rebuking demons who wanted to testify to Him. 
The next day sees Him going out into a desert place; the people want Him to stay but, just as He could not accept the testimony of demons, so He cannot accept the praise of men; He must go to other places, preaching the message that the kingdom is here for those who believe. Sadly, the evidence is that, while they want to see the miracles, they will not bow to His authority in a personal way.
Do our lives tell the same message as our lips?

Memory Verse: “And he said unto them, I must preach the kingdom of God to other cities also: for therefore am I sent.”	Luke 4. 43
July 2.	Luke 5. 1-11.
The Haul of Fishes.
Luke's record takes us out to the lake of Gennesaret. In Matthew and Mark, the record starts with the witness in the city, but Luke's account shows the reality that the Lord is never accepted formally; while many may press to hear Him, there is little genuine faith to be found. He does, however, have His eye on those who show true faith. He sees two boast standing empty because the fishermen are washing their nets. Matthew and Mark record Simon and Andrew casting a net, them James and John mending nets; this is another occasion when they are washing their nets. It is still an important part of their work although it may appear less important that the other two tasks. We need to learn this lesson; the washing can readily be associated with the need to allow the Word of God to cleanse as opposed to specific preparation for service.
He goes into a boat that belongs to Simon and asks him to go out from the land where He teaches the people. We know nothing about the numbers of people who listen or what is said, but there is a lesson for us in what follows. He tells Simon to launch out into the deep and let down the nets; there appears to be no specific reason for this and Simon is quick to point out that they have toiled all night for nothing. His words suggest that he sees this as a pointless waste; the time is wrong, the place is wrong; if they took nothing at night, there is little chance of doing better in the day. This is the thinking of the fisherman but he has to learn the lesson that this is not the way of the Lord. 
His obedience is measured; he agrees to let down a net because the Lord has said and he finds that there are so many fish that the net breaks; he has to call their partners in the other boat to help them to bring in the catch. It is easy for us to see the mistakes that Peter made that day; it is not as easy for us to apply the lessons of that day to our service. The timing here is later than the time when they heard John's announcement and followed, John 1. 36-42, or when they heard the Lord's call, Mt. 4. 19; Mk 1. 17. They have spent a whole night in fruitless toil after they have been called by the Lord to follow; we do not know the reason, it may be that they did not think that there was enough for them to do. What we do know is that they have been called before and have gone back to their earlier occupation; now the time has come for them to yield wholly to the Lord. The Lord makes a request but they only obey in part; they let down a single net when He said more than one; the result is that they lose the full blessing that He has in store for them. We need to ask whether we allow ourselves to become discouraged in our service so that we are only half-hearted in our obedience; like Simon here, we will lose out if we are not careful to obey fully.
Simon Peter quickly realises his mistake and confesses, asking the Lord to depart because of his sin; the Lord simply promises that he will fulfil a greater role in His service. Even when we fail, He does not leave us without hope
What are we prepared to give up for our Lord?

Memory Verse: “When Simon Peter saw it, he fell down at Jesus’ knees, saying, Depart from me; for I am a sinful man, O Lord.”	Luke 5. 8

July 3.	Luke 5. 12-16.
The Leper Healed.
In one of the cities, a leper comes to the Lord. It may be that the man is so full of leprosy that he is allowed back into the city as explained in Leviticus chapter 13 verse 13; it may be that he is disobeying the commandment; what is certain is that the need is great and there is no one else who can help.
The man falls on his face and pleads with the Lord. He shows by his attitude that he knows that he has no ground in himself to expect healing. He begins by speaking to Jesus as Lord. This is an acknowledgement of the Person Who stands before him; it may be the idea of One Who is Sovereign and in complete control; it may be the Greek form of the Hebrew, Jehovah - the Eternal God; in either case, there is a clear acknowledgement that He is able to answer the need. The next expression emphasises that everything depends on what the Lord chooses to do; there is no question about the power of the Lord, there is reason for the leper to question His readiness, even if only because he knows his own weakness. This is a picture of exactly how we should approach our Lord; we need His mercy at all times as we can never merit His favour for any effort that we make. 
The man finally tells of his need to be cleansed; even now he does not make a direct request, he confesses his faith in the Lord and waits for the Lord to act. Once again, the man is showing us exactly how we ought to pray; we may bring our needs to the Lord but we need to remember that He is Sovereign so our partial understanding may not be the same as His perfect knowledge. We must always be ready to concede His right to act as He will without ever doubting His power. 
The response of the Lord is quick; He touches the man and heals him. He is ready to be identified with this man who would be shunned by the mass of people; much more so, He is ready to be identified with sinners. Paul makes the glorious assertion that Christ Jesus came into the world to save sinners, 1 Tim 1. 15; His enemies made the observation that He “receiveth sinners and eateth with them”, Luke 15. 2; He gives the promise, “him that cometh to Me, I will in no wise cast out”, John 6. 37.
When the leper is cleansed, he is sent to the priest to testify to the change. This is another picture of the work of Christ; when He saves, there is a change which should be evident to all who knew the past life. Whether the life is put to the test of the scrutiny of the law, the change should stand insofar as a sinner who is saved will desire to live in a way that brings pleasure to God, even though there will be failure form time to time.
His fame goes out and brings great multitudes to hear and for healing; He withdraws into the wilderness to pray. The people are reacting to the power of healing; the later record suggests that they do not really want the power to work in their lives.
In what spirit do we approach the Lord?

Memory Verse: “And he put forth his hand, and touched him, saying, I will: be thou clean. And immediately the leprosy departed from him.”	Luke 5. 13
July 4.	Luke 5:17-26.
The Sick of the Palsy.
The Lord is now attracting attention from hostile sources. He is teaching and there are Pharisees and doctors of the law from every part of Galilee, Judea and Jerusalem taking note; sadly, they do not take not of the fact that the power of the Lord is evident for all who watch without bias. 
Some people bring a paralysed man to the house but they cannot get in because of the crowd that has gathered. Naturally, we are impressed by a crowd but it is frequently a hindrance to the work of God; it may be that it takes away opportunities for people; it may be that it causes fear of being different in others; it may give people a false security because they are in the crowd without meeting the Lord Himself; as far as we find in the Scriptures, a crowd is not evidence of spiritual blessing.
The man is taken onto the roof and lowered so that he is in front of the Lord; the lesson for us is clear, we must never allow a crowd to prevent us from bringing those in need to the Lord Himself; we must not be content with coming into the vicinity, nor should we be discouraged by the difficulty; the sinner can only be saved by coming to Christ.
As soon as the Lord sees their faith, He pronounces forgiveness for the paralysed man. We are not told exactly whose faith He sees; the man on the bed has the faith to allow his friends to bring him; the men have the faith to bring their friend to the Saviour; the Lord sees and rewards them.
The scribes and Pharisees start to question His right to forgive sins; this is the prerogative of God alone. They have made the basic mistake of looking at actions through eyes that are coloured by preconceived ideas; they ignore the evidence that the power of the Lord has already been seen at work in His presence and dismiss the claim as blasphemy. We might easily make the same mistake in other circumstances if we are not prepared to accept that the Lord may work in a way that is not in line with our expectations; we must be careful to test what we see against the Word of God in an honest manner.
The Lord sets a challenge; anyone can say that sins are forgive and no one can disprove the statement; He will prove the claim by making the man walk. In this action, He gives us a picture of the truth of the Gospel; there is forgiveness of sins, but there will be a change of life to demonstrate the work that has been done. The word is the same as to deliver in chapter 4 verse 18; It is not forgiveness as we think about it it includes setting at liberty from bondage. The man immediately responds to the words of the Lord and there is clear evidence of the validity of the claim of the Lord. He glorifies as He returns to his own house, carrying the very bed on which he had been brought; the people are astonished and glorify God as they recognise the hand of God at work. 
May we never lose this sense of wonder at what our Lord can and will do.

Memory Verse: “And when he saw their faith, he said unto him, Man, thy sins are forgiven thee.”	Luke 5. 20

July 5.	Luke 5. 27-32.
The Call of Levi.
The Lord moves out from the two companies of people, one who only try to find fault, the other who want to see miracles. As He goes, He sees Levi, a tax-collector. If the multitude hindered the men who brought their paralysed friend, it would hinder Levi because his occupation makes him an outcast, but the Lord knows where true faith is to be found; He calls Levi who immediately leaves everything behind and follows. 
Andrew, Peter James and John appear to need two or three calls before they leave all; Levi only needs one and his change is clear; while he might take as much as he could from others, he suddenly leaves it behind and gives to as many as he can. The company includes his fellow-publicans, but it is in no way limited to them; the text suggests that he is ready to receive any who are prepared to be identified with him.
The scribes and Pharisees murmur; it is notable that they murmur against the disciples; it may be that they realise that the Lord will answer them; it may be that they think that the disciples will be more ready to separate from the company of such outcasts. The reason is irrelevant when compared to the demonstration of the way of the flesh and the devil. The attack will always come against the weak in the first instance, this is why Scripture teaches the need to be careful not to stumble weaker saints, Rom 14; 1 Cor 8.
The Lord answers these men with two statements which emphasise the same lesson; in order to understand them, we need to realise that He is taking them up on their profession rather than making a statement about their real condition.
Firstly, no one goes to a doctor unless they realise that they are ill. This is obvious and we understand that we would be wasting a doctor's time to act otherwise; the lesson here is that we need to recognise our need healing. The scribes and Pharisees are content with their way of life; they their teaching sets a standard which means that they are able to do what they consider important while still professing to hate sin but finding fault with others. They refuse to accept that sin has them in its grip as much as any other. In John 8, the Lord makes clear the reality as He points out that everyone who sins is a slave to sin and only the Son can set free from sin, John 8. 34-36. He said this against a profession of faith which is exposed when put to the test of obeying the Word of God, John 8. 30.
Secondly, the Lord points out that He came to call sinners to repentance; this is what John preached, it is what He preached, it is what the apostles preached and it is what we must preach. Until a person acknowledges that they cannot come up to the standard of God, they will not repent so they cannot come into the blessing of justification which is open to all who believe. While we may know our sins forgiven, we need to guard against forms of legalism that sets outward appearance above a right heart before God.
How do we show the world that we are disciples of the Lord Jesus Christ?

Memory Verse: “And Jesus answering said unto them, They that are whole need not a physician; but they that are sick.”	Luke 5. 31
July 6.	Luke 5. 33-39.
Fasting Questioned.
They ask the Lord about fasting; the disciples of John fast, so so the Pharisees, but His do not. In view of eating at the publican's house, they are moving to another challenge on a similar theme; if they cannot condemn for eating with publicans they think now that they can show the lack of devotion which they believe is manifest by not fasting, indeed they suggest that they appear to eat freely. Given the references to fasting throughout the Old Testament, it is easy to see how prevalent the idea is however it is also noticeable that the practice had been reduced to a ritual in the days of Isaiah 58 and Zechariah 7. We might be tempted to challenge them on this basis, but our Lord answers in a different way. He points out that, whereas men fast because they want to see a desire fulfilled, for the disciples of the Lord, there is no greater fulfilment than the fact that He is present with them so they have no reason to fast. As He explains this, the Lord uses a description that is significant for the Jew because He speaks of Himself as the Bridegroom. They might remember the promise of Isaiah chapter 54 verse 5 and realise that there is a suggestion here that He is, in effect, claiming to be the Lord of Hosts. We can look at the New Testament revelation and recognise that there is a suggestion of the glorious prospect of the Church as the bride of Christ. While both suggestions are true, the real significance here is simply that, just as a bride awaits the groom as the fulfilment of her desire, so the child of God awaits the Christ Who will bring the promises of god to their fulfilment. The joy of His presence means that there is no place for fasting; days are coming when they will be left and it will again be appropriate to fast, but our actions must always be undertaken with spiritual discernment not according to a carnal ritual.
The Lord goes on to explain in detail the distinction between the old and new standing of believers and the new relationship that they enjoy with their God. He uses three parables to highlight the differences.
Firstly, an old garment cannot be patched with new cloth because the old cloth will have shrunk whereas the new has not; as soon as the new cloth in the patch shrinks, the tear is made worse than the original. This highlights the reason why new birth is necessary as the spiritual character which the Lord highlights in his teaching only exposes the sin to a far greater degree than ritual observance of the law.
Secondly, if new wine is put into old skins, the skin bursts when the wine ferments; in the same way, trying to live out the life of the Spirit without new birth would simply lead to an abundance of joy that the natural man cannot comprehend.
Finally, the refusal to leave ritual is explained because it is like drinking new wine after old; the quality is lost because the taste of the old has not been taken away. Only when we are born again do we appreciate spiritual things over the natural.
How clearly do our lives show the place that we give to our Lord Jesus?

Memory Verse: “And he said unto them, Can ye make the children of the bridechamber fast, while the bridegroom is with them?”	Luke 5. 34
July 7.	Luke 6. 1-11.
The Sabbath Days.
Luke now brings us to consider two more sabbaths. The sabbath is the day of rest; it is also the seal of the covenant. The emphasis on the sabbath day in the Gospels is because it epitomises the fulfilment of the promise of God. The reference to the first sabbath may well be the day when the people of Nazareth rejected Him, now there are two more occasions when the refusal of the people is seen.
He goes through corn fields with His disciples and they pluck the ears of corn, rub them and eat. This is a privilege which is granted under the law as long as no implement is used but the Pharisees have decided that it is not appropriate3 for the sabbath day. In the context, it is given as a means of alleviating poverty among the people with the idea that a poor person would be able to satisfy their hunger although this is not explicitly stated.
When the Pharisees challenge the disciples, the Lord answers them by pointing to David who took the shewbread that is only to be eaten by the priests and ate it with his companions. Clearly, Ahimelech, the priest in that day, understood the principle that the Lord delights in mercy, even though it would lead to the death of his family. If such an action is condoned by God because of David's plight, then how much more is the action of the disciples justified. As Son of Man, He is Lord of the sabbath which is designed for the good of man, not as a legal observance which becomes a burden to the poor.
On another sabbath, He teaches in the synagogue and a man who cannot use his right hand is brought as a test. The scribes and Pharisees deliberately watch to see if He will break their commandments. They are determined to bring an accusation against Him so now they try to manufacture a situation with a man who is in a helpless condition. It may be that, after the previous answer, they have prepared an answer so that they do not get caught in the same way again.
The Lord knows exactly what they are doing but He rises to the challenge because He will not compromise the truth for the sake of men who are following meaningless ritual.  He does not hide His action but calls the man into view so that everyone can see the need and how He addresses it,. He then challenges the people with the question as to whether someone should do good or bad on the sabbath day. He is now coming to the real significance of the sabbath day; it is a day of rest but there is no rest if the effect of sin is present, He has come to give the true peace and rest that is pictured in the sabbath. He looks on the people and no one can object so He tells the man to stretch out his hand and it is healed. This is the new covenant which He will establish.
They went out to seek a means of destroying the Lord for no better reason than the fact that He had exposed the hypocrisy and the folly of their doctrine.
Are we concerned with tradition and ritual or spiritual reality?

Memory Verse: “Then said Jesus unto them, I will ask you one thing; Is it lawful on the sabbath days to do good, or to do evil? to save life, or to destroy it?”
	Luke 6. 9
July 8.	Luke 6. 12-16.
The Twelve Chosen.
The Lord now spends all night in prayer to God. The fact that this takes place in the days of which Luke is writing is an indication that He knows the time has come to prepare the disciples for what is to come. Once again, although He has perfect knowledge and could easily have chosen the twelve without needing to pray, He is setting the example of how we should conduct ourselves. As such, prayer is an essential part of any decision that we make and the greater the decision, the more prayer that we need. On this occasion, He spends the whole night in prayer as a pattern for us of the intensity of prayer that we may require at certain times. The only way in which we can ever meet the challenges of men is to spend time with God. The example here also reminds us that we need that time as much after we have won a victory as when we are facing a test. If this occurred before the incidents at the start of the chapter, it would be more in line with our common practice, however He shows us here that we need prayer after the triumph because the devil will be active in trying to bring us down. He prayed when the acclamation of heaven came at His baptism and He was led into the wilderness to be tempted. The only way in which we will ever be of any value in this world is when we are spending time in the presence of God and our Lord in order to hear what they have to say to us.
As the day comes, He calls His disciples and chooses twelve whom He names apostles. These are they who will take a lead in preaching and teaching in a day to come, but for now He simply identifies them in anticipation of what they will do. There is much for them to learn before they can fulfil the work that He has in view for them. The same is true for us, we may be called to a particular work, but the Lord will ensure that we are properly prepared before we start.
The first to be named is Simon Peter. The first use of the name is interesting: John tells us that the Lord gave him the name Cephas or Peter when Andrew brought him to the Lord, John 1. 42; Matthew notes that this is an alternative name when he is called, Matt 4. 18; Luke uses Peter once when he falls at the feet of the Lord after the catch of fish, Luke 5. 8 while Mark first mentions the name Peter when he is called as one of the twelve. In each of the first three Gospels, this is a turning point after which the name Peter becomes the common name; he is now beginning to fulfil his calling as the Lord desires. Little is said of the rest other than noting the three sets of brothers: Simon Peter and Andrew, James and John, James and Judas. The only other name of note is Judas Iscariot who has the permanent record, the traitor. Every reference to him has an allusion to this; five times before the act, his name appears in the narrative and sixteen times in the four Gospels in relation to the acts of treachery with another two references in the Acts. Of the twelve, only Peter and John have more references in Scripture, such is the lot of the traitor.
How careful are we to make all decisions a matter of prayer?

Memory Verse: “And it came to pass in those days, that he went out into a mountain to pray, and continued all night in prayer to God.”	Luke 6. 12

July 9.	Luke 6. 17-26.
The Teaching of the Lord.
After choosing the twelve apostles, the Lord comes down with them to the plain. He went into the mountain to pray and He called the twelve to come up where He was, but now He is coming back to the people. There is a symbolic suggestion in this action; the twelve are shown that before there can be a work done for the Lord, there must be time spent in private with the Lord; the location is also suggestive because it reminds us that this takes place in a higher sphere than this world.
In the plain there is a large company including disciples and people from as far as Judea and Jerusalem in the south or the coasts of Tyre and Sidon in the north. They have come to hear what He has to say, to be healed of diseases or demon possession; such is their faith that they realise that they only need to touch Him in order to be healed. In this way, we have the nearest picture to the present day that we could see in His public ministry. In the same way as the people could physically touch Him at the same time, so today He can hear and answer many simultaneously when they come in prayer to Him. The assurance is the same; everyone who comes in faith will receive an answer from Him; as we noticed previously, it may not be the answer they expect but it will always be the right answer in accordance with His perfect knowledge. 
As He sees the multitude, the Lord begins to tell of the contrasts between the present and future experience. 
Four classes of disciple are viewed with reference to the blessing that comes as a reward for facing difficulties: for the poor who have given up this world's goods for the Lord, there is the promise of the kingdom; for the hungry who do not even have the basic necessities, there is abundance; for the mourners who feel the pain of the evil in the world, there is laughter; for the persecuted, there is reward alongside the prophets whom men raised on a pedestal. 
In contrast to the faithful, those who choose to enjoy the present portion will face the prospect of eternal loss. The rich have already received their reward; the full will hunger because their means of support is only temporary and will vanish; those who laugh will mourn as they present joy proves to be transient; those who receive praise from men will take their place alongside the false prophets who received the praise of earlier generations.
Paul makes this principle abundantly clear in Romans chapter 8 verse 18, “the sufferings of this present time are not worthy to be compared with the glory which shall be revealed in us” and 2 Corinthians chapter 4 verse 17, “For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory”
Do we appreciate the blessings that are ours to enjoy every day?

Memory Verse: “Blessed are ye, when men shall hate you, and when they shall separate you from their company, and shall reproach you, and cast out your name as evil, for the Son of man’s sake.”	Luke 6. 22
July 10.	Luke 6. 27-36.
True Love in Action.
The Lord goes on to explain the character of the true disciple and He begins to show how we should treat others. This is something which goes beyond anything that the people had been taught before even if it is implied in the law. There are four general injunctions with three specific examples to be followed. As far as the general principles are concerned, it is summarised in the command to love their enemies. The law had taught that they should love their neighbour as themselves, Lev 19. 18, but it did not specify clearly who the neighbour might be. The Lord now makes clear that the command includes even those who are at enmity with us. He will display this in fulness so we are only being asked to follow where He leads. The next four injunctions are more specific ways in which we can do this although they still encompass many specific actions, the reason being that, while He will give specific illustrations, He wants us to recognise that they are not a full list in any way. 
When someone shows hatred, we should respond by doing good; when someone curses us, we should bless them; when someone maltreats us, we should pray for them. This is a high ideal which is only possible as the life is under the control of the Holy Spirit. It is not something which the natural man could ever attain consistently, indeed men in general would look at these demands and dismiss them as unworkable. Sadly, it is easy for us to fall into the trap of thinking in the same way.
The four specific details show how the earlier injunctions may be fulfilled: once again, we can see the difficulty of such actions. When someone hits on cheek, we are to offer the other; if they want to take our coat (outer coat), we offer the coat (inner jacket); if they ask us to give, we should always be ready without question; if they take, we should not ask for them to be returned. Clearly we need to be wise in our actions so that we are in a position to help where there is a genuine need but the Lord sets an example in that He leaves His money in the hands of a man who is a thief, John 12. 6, so it is clear that we should not be setting store by our possessions. The simple test that forms the basis of this is that we should always do for others what we want from them; while we may go beyond, anything less than this is clear failure to meet the standard that our Lord desires.
The common standard that the teachers expected is dismissed by the Lord as being no more than the people who are despised as sinners would do; we are called to show a new life which has come about as a result of a work of God in our lives; the world has every right to expect that we should be marked by living to a higher standard than others, we must not be content to live in the same way as others as we are failing to witness to the mercy of God in a way that is consistent with what we profess to know of Him in Christ.
How far is the love of God seen in our lives?

Memory Verse: “But love ye your enemies, and do good, and lend, hoping for nothing again; and your reward shall be great, and ye shall be the children of the Highest: for he is kind unto the unthankful and to the evil.”	Luke 6. 35

July 11.	Luke 6. 37-42
Criticism.
The Lord now outlines how the way in which we act will be reflected back on ourselves. He begins by speaking about four different attitudes that we may display, two which ought not to be seen and two which are commendable. This is still set against the thought that we should treat others in the way we expect to be treated. Firstly, He speaks of calling actions or motives into question and even going beyond this to pass judgement regarding these actions; in doing this, we expose ourselves to similar review, faced with the prospect that people will always tend to treat us in the way we treat others, so even if we act out of pure motives, it may be called into question and even condemned because this is how we treat others; beyond this, when we stand at the judgement-seat of Christ, He will expose the way in which we have been guilty of actions which we criticise in others. In contrast, we can be forgiving of those who fail and ready to give; if we follow this, then we will find that others are far more ready to overlook our failures and to help when we find ourselves in need. As always, our Lord is the perfect example of His teaching. We see a life in which He is frequently faced with people whose actions are questionable, sometimes even evidently sinful, yet He earns the acclamation of men, given in a critical spirit, that He receives sinners and eats with them, Luke 15. 2. Simon the Pharisee is surprised that He does not rebuke a sinful woman, 7. 39, while He goes to the houses of Levi, 5. 29 and Zaccheus, 19. 7. 
He emphasises what He teaches with a parable asking if the blind can lead the blind. This has a clear message: the truth of God cannot be taught by those who do not have personal experience. This is true in respect of those who know nothing of the grace of God to save them yet try to expound the Word of God, however it also carries the warning for us that we cannot teach what is not true in our experience either because we have not faced it or, more seriously, because we do not live out what we teach. The Lord warns against the hypocrisy of the Pharisees because they taught what they did not practice, Matt 23. 3. The disciple expects to follow the path that their master treads and spiritual maturity is seen in those who follow most closely, not in how they speak alone.
The Lord now warns against the danger of offering to assist others when we are in need of help; this is a specific form of the critical spirit against which He has already warned, it is also an extension of the principle that we should be seen to follow where He has gone. The idea is that we are not allowing the Word of God to search our hearts and expose us for what we are before we start to give advice to others. It is the nature of the flesh that it is always more ready to see faults in others than in itself, however as far as the believer is concerned, the life of the spirit means that we are delivered from the bondage to sin which ensnares the natural man; we must not show such a spirit which is clear evidence of the flesh at work.
How careful are we to judge ourselves more rigorously than others?

Memory Verse: “The disciple is not above his master: but every one that is perfect shall be as his master.”	Luke 6. 40
July 12. 	Luke 6. 43-49.
The Evidence of Reality.
The Lord now uses fruit to emphasise the lesson and to illustrate the test of reality. A tree will always bear fruit to match it own character. He applies this is two ways, firstly in that whatever type the tree may be, if it is diseased or rotten, the fruit will be the same. There is no value in spending time trying to grow good fruit if the tree is rotten so, if we are living a sinful or carnal life, there is no way in which we can ever bring fruit that is pleasing to God. This is then carried further to point out that the fruit will always be consistent with the type of tree: figs will not grow on a thorn bush nor will grapes on a bramble; the emphasis now is that, however good the life may be by men's standards, there will be no fruit for God in a life that has not been transformed by the Spirit of God. The picture is then explained with reference to the heart: if the heart is right, then the life of the man will show a good character that is seen in the fact that he does good to those around him whereas if the heart is wrong, then he will show that by doing evil, even if it is only in seeking his own good above that of others.
The Lord brings the teaching to a conclusion with a clear challenge for the people. In the early chapters, we have seen evidence that many are following because they want to see a miracle. Now He brings their attitude into the open; they make a profession of calling Him Lord, but they are not prepared to do what He asks of them. Before this time, we do not read much of what the Lord teaches in this narrative but now there is more recorded about the teaching so Luke begins with the challenge of the Lord regarding how we need to respond to this. This is consistent with a record which shows us a Man Who lives for the pleasure of God, whereas Matthew emphasises the King so he starts with the teaching however the same challenge is made in the first discourse recorded, Matt 5-7. What is important is that His Word demands obedience and our response is the only factor that determines whether we are wise or foolish in the sight of God.
The person who hears and obeys the Lord is like a man who digs to the rock in order to lay a deep foundation for his house; the result is that when he is put to the test, there is nothing that can shake it. In the context, it is clear that this involves a readiness to allow the Word of God to search out the heart and expose our failings as well as to guide our lives so that they bring fruit for the glory of God; it also involves a change of heart so that the life is based on a solid foundation, not on appearances which may be deceptive and will never provide security for any who trust in them.
In contrast, someone who does not obey has no foundation. When the water rises and the stream beats against it, the house falls immediately. The knowledge of the truth will not save a person unless they act on what they hear. Their fall will stand as a warning of the folly of empty profession for any who watch; the Lord knows the heart.
What does our Lord find to please Him in our lives?

Memory Verse: “He is like a man which built an house, and digged deep, and laid the foundation on a rock: and when the flood arose, the stream beat vehemently upon that house, and could not shake it: for it was founded upon a rock.”	Luke 6. 48
July 13.	Luke 7. 1-10.
The Centurion's Servant Healed.
After teaching the people, the Lord returns to Capernaum. He returns to the city where the people had followed Him, but the circumstances only serve to show that the lessons that He has been teaching have not reached their hearts, while a Gentile shows true faith.
A centurion had a servant whom he valued but the servant was about to die. The wording suggests that he is beyond hope as far as man are concerned and the servant has given up hope for himself.
The centurion hears about Jesus and sends the elders of the Jews to plead for him. This is a sign of the humility of the man; he could easily claim position as one of the most important people in the city, but we find later that he does not think that he is worthy to approach the Lord. We may look on and think that it is a wrong attitude however we need to see below the surface to appreciate the heart that knows its shortcomings.
The Jewish elders come to plead the cause, telling the Lord the man is worthy; they tell of his love for the nation and how he built a synagogue. The centurion is wrong to think that he needs another to plead, but these men fail to understand what the Lord has been teaching about the human heart. Rather than criticise them however, we need to consider if we are guilty of the same error in that we often judge people by their appearance. Our attitude may suggest that it is easier for a good-living man to be saved than for someone who is guilty of blatant sin; James warns about those who give preference to the rich forgetting that it is often the rich who bring most opposition to the preaching of the Word of God. Whatever character or means a person may have, they are equally in need of salvation and it will take exactly the same work to accomplish this.
The Lord comes but the centurion is still not happy with the arrangement; he sends more friends to stop the Lord from coming into the house because he does not believe that he deserves it; he confesses that this is why he would not come himself but his faith rises to appreciate that the Lord only needs to say a word for the servant to be healed. Here is a clear confession of faith; some people might think that he sent others because he wanted to be with the servant if he dies but he shows that he has learned what John taught, that even the greatest of men are not worthy to serve the Lord, yet he is sure that the Lord will listens to the cry of those in need. His explanation is most interesting because he makes a direct comparison with his own authority; a word from him would bring the most severe consequences, even death, if any disobeyed yet he realises that the Lord can speak to disease in the same way; knowing that it must obey His voice.
The Lord commends this a the greatest faith that He has found and it is rewarded because there is a complete cure before the messengers reach the house.
Do we always trust the Lord implicitly in every detail of life?

Memory Verse: “When Jesus heard these things, he marvelled at him, and turned him about, and said unto the people that followed him, I say unto you, I have not found so great faith, no, not in Israel.”	Luke 7. 9

July 14.	Luke 7. 11-17.
The Widow's Son.
The Lord goes to a city called Nain. Luke tells of two individuals and three companies: many disciples, many people with the Lord and many of the city with the widow. 
It does not matter how many people follow or how sincere their tears are, the widow comes out of the city, whose name suggests home, completely alone; home means nothing because she has lost her husband and her son is to be buried. In such circumstances, there is only One Who can help; the disciples can offer nothing, neither crowd can offer anything. The Lord sees her and has compassion. The word for see has the idea of both seeing and knowing; He sees beyond a weeping widow to the depths of the heart of a woman who is destitute of every means of support. More than this, His heart is touched with a sympathy that understands exactly what she is passing through. We can be certain that while He lived on this earth, our Lord passed through any circumstance that we can face so that he is able to sympathise with us and now, as great high priest, He sympathises with us, Heb 4. 15. 
He says “Weep not” then He touches the bier. There are times when words cannot help on their own. We often see people who are distressed and cannot always help, what we need to do is to consider what we can do to help. The city have made a show of their support and no doubt they are prepared to help in any way that they can, but it will not answer her need. In this instance, the answer is simple and powerful; the procession stops and the Lord tells the young man to get up; His actions match His words. If He tells a weeping widow that she does not need to weep, then it is because He will remove the reason for her tears. We need care not to promise more than we can offer however we need to realise that we are in touch with One Who can do more than us.
The dead man sits up, starts to speak and the Lord gives him to his mother. The Lord shows the depth of His compassion as recognises that the mother will want to speak with her son. We do not know anything about the conversation; it may be that his first words would be gratitude to the Lord for raising him back to life, but even if this is so, the Lord knows that the need of the mother's heart will only be met when the son is restored to her. We can be certain that she never forgot that day or the first words he spoke. 
The people are moved by this; it goes beyond anything that they have ever seen; Elijah and Elisha had raised sons from the deathbed; another man was raised when his body touched the bones of Elisha almost as soon as he had died, but no one had ever been raised as they went out to a formal burial. The people glorify God and recognise that He has visited the people; the news goes through all Judea as well as the immediate locality.
How far does the reality of the Gospel grip our lives?

Memory Verse: “And there came a fear on all: and they glorified God, saying, That a great prophet is risen up among us; and, That God hath visited his people.”
	Luke 7. 16
July 15.	Luke 7. 18-30.
The Testimony to John.
The disciples of John tell him what the Lord is doing so he sends two to verify that He is indeed the Christ. It appears that John is beginning to doubt if Jesus is indeed the Christ; possibly when he hears how He raises a servant at the point of death, the son who had already died and His compassion for the widow, John questions why he is languishing in prison. It may be that John had the idea that he would announce the Christ and this would be rewarded with a place of privilege. We cannot tell the thoughts of John, we can only consider the thoughts that we know we might have in a similar situation.
When the two come to the Lord, they ask the question but receive no direct answer. They are left to watch while He cures infirmities, plagues, demon-possessed and blind. Once the needs of those around have been met, the Lord sends the two back to tell John what they have seen and heard. He details the signs that they have seen, showing a fivefold power over disease as well as the Gospel being preached. This is an allusion to the promises in Isaiah. Luke has already recorded the Lord reading from Isaiah 61, which finds a partial fulfilment here; there are also allusions to Isaiah chapter 29 verse 18 and chapter 35 verses 5,6. There is no doubt that this is the One of Whom Isaiah spoke throughout his prophecy. The final words are a challenge to all of us; we can all be stumbled because our expectations are not met, but this is a failure on our part; the Lord Himself is always moving according to a perfect timetable which is designed to maximise the glory brought to God.
As the disciples return to John, the Lord asks the people why they were attracted to John. In the context, the challenge of these words is that they show an appreciation which has not been translated into genuine faith. It is said that an unbeliever went to hear D L Moody preaching on many occasions; when he was challenged as to why he went but still did not believe, the answer was that Moody believed. How many people recognise the power of a preacher, the truth of the Word of God, even the evidence of changed lives yet they will not bow and enjoy the blessing of eternal life for themselves.
John had nothing to attract men; he did not draw people because he was open to change as they wanted; he did not attract because he was marked by nobility; he drew the people because they could see that he was a messenger of God and the Lord points out that he is the greatest prophet from the ranks of humanity. This is particularly true because he is the one who has the privilege of announcing the fulfilment of prophecy in the coming of Christ. Despite this, there is one greater who has come as the least in the kingdom. John's questions arise because Because he sees Christ in lowliness not pomp; in the same way, the publicans heard the word of God and bowed to its claims while the Pharisees and lawyers refused because the message comes from men who do not fit into their mould of self-glorification. Let us take care that we seek reality not show.
How far does our life give evidence of what we profess to believe?

Memory Verse: “And blessed is he, whosoever shall not be offended in me', Luke 7. 23
July 16.	Luke 7. 31-35.
The Folly of the People. 
The Lord now exposes the true character of the people of His day, an exposure that is the same throughout the course of history. The expression, this generation, can have a number of meanings, here the significance is that He is using the idea of a generation to speak of the character that marks a particular period of time. As He summarises them, He uses the picture of children who are never satisfied with what they see; no matter how a person behaves, they will always find fault with others. It is a characteristic of the flesh that it is never satisfied; this was seen in the beginning when God gave man a single command yet, with the choice of all the trees except one, the woman was still tempted to take from the forbidden tree, Gen 3; when soldiers came to be baptised by John, he told them that they should be content with their wages, Luke 3. 14; as Paul considers the effect of the Law, he quotes the commandment, Thou shalt not covet, as the one which condemned him, Rom 7. 7.
As to the children, the Lord speaks of those who try to satisfy their friends but find that they will neither dance to the pipe nor weep with the mourners. They can always find a reason not to sympathise with their companions. This is a challenge to us as to whether we are like our Lord Who sympathised with the widow in her extremity or the children in the marketplace who would never sympathise.
The Lord explains this further by contrasting the character of John the Baptist with Himself. John neither ate with the people nor drink wine and he is dismissed as demon-possessed, yet when the Lord comes as Son of Man, eating and drinking, He is seen to be a glutton and drinker. The reality is that neither condemnations had any justification; both men are guided by the Spirit of God to fulfil the ministry that He has given them. 
The character of John's ministry meant that he needs to show an austere face because he is exposing sin in the people and teaching that it will keep them from knowing the blessing that God wants to give. If John were to eat and drink freely, he would give the impression that what he is saying is light and need not be followed fully.
The character of the Lord's ministry is to demonstrate that the blessing of the kingdom is available for those who will receive Him, as such it is appropriate that He is seen to live in a way that demonstrates the full enjoyment of the life which He brings. 
The Lord gives a final warning which could be taken as it stands to indicate that those who are wise will know how they ought to act and will be vindicated in the path that they take; this is the only safe course as we follow the leading of our Lord without allowing men to distract us. The Lord may also be summing up the attitude of ungodly men who will justify their actions even if they criticise others for doing something similar without associating with them. 
How careful are we to test everything by the word of God?

Memory Verse: “But wisdom is justified of all her children.”	Luke 7. 35

July 17.	Luke 7. 36-50.
The House of Simon the Pharisee.
One of the Pharisees invites the Lord to eat at his house and he accepts. We are not told why he invites the Lord but there may be some ulterior motive. He may be trying to find fault in some way, but the incident clearly shows evidence of what the Lord has just been teaching. The action of the Lord is an example to us that we should treat all people in the same way. The Pharisees would only eat with people of their own class, others might refuse an invitation like this for a variety of reasons; the Lord knows what to expect, but He accepts the invitation and shows the character of God Who makes no difference between classes, nations or any of the other groups that men devise.
In the house, a woman who is known as a sinner woman comes with an alabaster box of ointment and weeps behind Him. She washes His feet with her tears, wipes them with her hair, kisses them and anoints them with the ointment. It is clear that the woman is showing her sorrow for her sin and her appreciation of the Lord. We do not know how much her actions cost her although it is likely to be a similar figure to one quoted in Mark 14. 5 or John 12. 5. In view of this, we might expect joy as a sinner repents but the Pharisee begins to criticise the Lord for allowing the woman to touch Him. He proves that the words of the Lord have made not changed him.
The Lord speaks to the Pharisee by name. He uses a parable to picture Simon and the woman; one owed five hundred pence, the other, fifty; neither could pay but they are both forgiven freely. The emphasis here is on the fact that it did not matter how good or bad a person is in the sight of men, no one has the means to obtain forgiveness from God. We need to be careful not make distinctions that God does not recognise.
The Lord then asks who will appreciate it most. Simon acknowledges that the one who is forgiven most will love most. The Lord then contrasts the actions of Simon and the woman. As we see this, we see a greater distinction between the two than Simon would have acknowledged, and it is Simon who fails to come up to the basic test.
Simon did not allow the Lord to wash His feet, the most basic courtesy for a visitor, in contrast the woman washed His feet with her own tears, taking the menial place of one of the lowest slaves. Simon did not kiss the Lord, the standard greeting for a friend, yet the woman could not kiss His feet enough. Simon did not give oil to anoint the head, an act which would refresh the traveller who had been in the heat, but the woman anointed His feet with ointment. She has fulfilled the duties that Simon should have performed yet still taken her rightful place and demonstrated that the Lord could never ask too much from her because she knows what He is doing for her. Her faith, seen in her actions, saves her and she leaves in the full enjoyment of forgiveness.
How much do we show our appreciation of our Lord in our every day actions?

Memory Verse: “Wherefore I say unto thee, Her sins, which are many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little.”	Luke 7. 47
July 18.	Luke 8. 1-3.
The Followers of the Lord. 
The Lord now moves on a wide-ranging ministry as He sets out to preach the Gospel. The description uses two words for preaching which remind us that there are different ways to publish the message. The first word has the idea of a herald proclaiming the message which he has been given; this emphasises the authority that we have and the requirement to tell the message as widely as we can in a way that shows them that they must answer to the God Who has spoken. The second word is our word evangelise and it emphasises the character of the message; it is good news that is to be made known to everyone and it implies the fact that we will be going out as those who are enjoying the blessing of the Gospel which we are telling. The importance of the message is great for both reasons so the Lord goes into all the cities and villages and we ought to be marked by the same spirit as we take out the Word of God. 
The twelve are with Him as He goes. It is some time since He has called them as apostles, but they are going to learn by following Him and seeing how He works. There is no other way and certainly no short-cut, we can not see the Lord physically but His word shows us ho He worked and we should follow His example as we go out. This means spending time in His presence to learn of Him before we go out. We will never accomplish anything unless we have taken the time to let Him show us what He wants and how He wants us to proceed. 
As well as the twelve, there are women who have been healed. Three of these are named but we are told that they are only representative of many who followed in the same way. The first to be mentioned in this context is evil spirits. We can see the outworking of the principle that the Lord taught Simon in the previous incident, these are women who have been in the grip of demon power, now they are free so they will devote their energy and possessions to serving the One Who delivered them from such power. Some, at least, have been delivered from physical infirmity although the only person whose affliction is described is Mary Magdalene out of whom the Lord cast seven demons. The other eleven references to Mary in the New Testament all relate to the time of the crucifixion and resurrection. It is also notable that there is only one other reference to her deliverance. This has a double lesson; firstly, the deliverance is complete, so it does not need to be brought back to our attention; secondly, the salvation of every sinner is a miracle of grace so we should be careful not to glamourise the past life in such a way that it detracts from the fact that all have sinned. Luke notes later that Joanna is at the tomb, while Susanna has no further mention in Scripture yet we cannot begin to value the ministry of these women who gave of their substance for the Lord. They encourage all of us to remember that the Lord takes note of and rewards every action that we do.
How careful are we to look for a need that we can meet for our Lord?

Memory Verse: “And it came to pass afterward, that he went throughout every city and village, preaching and shewing the glad tidings of the kingdom of God: and the twelve were with him,”	Luke 8. 1
July 19.	Luke 8. 4-15.
The Parable of the Sower.
Many people come together to the Lord and He speaks in a parable. When His disciples ask, He tells them that it is their privilege to understand the things which He is teaching; He uses a picture so that the people have the opportunity to hear and ask if they want; the evidence of reality is when they come to Him for the answer.
The parable is so well-known that it is hard to approach it without preconceived ideas but the picture that He describes is a sower who scatters his seed across a variety of different soils. With the modern tools, this is not a picture that is easy to grasp but if we imagine the circumstances of those days, we can see how the picture works out. Some seed falls by the wayside and never enters the ground before the fowls eat it; some seed falls on a rock and dries up because it cannot take root and obtain moisture; some falls among thorns and chokes because the thorns take the goodness from the soil before the seed; some falls on good ground and brings great fruitfulness.
The disciples ask for an explanation and they are told of their privilege. The reason is because others are not concerned to try to learn the meaning; the Lord would willingly explain if they are ready to listen, but they show their true character exactly as Isaiah was warned in his day; he Lord quotes from Isaiah 6. 9,10 to confirm this.
The seed is the Word of God. It is open for all to hear if they will. We need to remember that it is the same seed sown by the same man in every case; this reminds us that there is no guarantee regarding the results of preaching; the fact that a servant is used at one time does not guarantee he will be used in another place or even at another time.
Some do not even take time to think about it, this is like the many today who refuse to consider anything to do with the Gospel whether literature or discussion about the truth; the devil ensures that anything they might hear is taken before they consider it. 
Some hear and receive the Word with joy. For a while, there is an appearance of faith but there is no root. When the test comes, the hardship that they face means that they fall away despite the fact that they may have genuinely believed the facts of the message.
Some hear the Word but the pressures of life, either cares or riches, come against them and they have to make a choice. In their situation, they allow these things to draw them away before any fruit is perfected. The difference between these and the previous ones appears to be that there is some fruit here but it is not allowed to develop fully.
The good soil speaks of what should characterise us at all times: hearing the Word with an open heart that responds to the truth and allows the Spirit of God to bring fruit to the glory of God.
What response do we show to the Word of God?

Memory Verse: “But that on the good ground are they, which in an honest and good heart, having heard the word, keep it, and bring forth fruit with patience.”
	Luke 8. 15
July 20.	Luke 8. 16-25.
Hearing and Heeding.
After the parable that highlights the different ways in which a person may listen to the Word, the Lord now illustrates the responsibility of those who hear to bear witness. He uses the idea of lighting a lamp; the purpose is clearly so that the light is seen therefore the light will be set on a stand. Luke here quotes two possible alternatives: the light could be covered or it could be placed under a bed. The first suggests a decision to hide the light, a picture of someone who knows the truth but hides his knowledge. This might be to avoid the possibility of persecution for being identified with the Lord. In contrast, the second suggests a situation where the person chooses to rest instead of using the lamp to permit him to work; this suggests the situation where we may be tempted to think that a better opportunity will arise so we can delay until the time arrives. While there are situations where this is the mind of God, particularly when the life is laying a foundation which we can build on later, but we need to avoid making excuses for not bearing witness as we ought at all times. In particular, we must never allow this reasoning to persuade us to compromise with the world. We are taught clearly that we should shine as lights in the world, Phil 2. 15 and redeem the time, Eph 5. 16; Col 4. 5.
The Lord now gives two warnings are given in respect of our witness to the truth. Firstly, we gain nothing by trying to hide our light because it will be exposed; this is a similar principle to the word to Israel, Be sure your sin will find you out, Num 32. 23. It is borne out in our experience as we can often think of times when something we find that a fact that we thought was secret has been known to people whom we did not want to find out. Secondly, the Lord details the responsibility to pass on what we learn because this is the way in which we receive more revelation while if we fail to give to others, we shall find that we lose what we thought we had. This again is a principle that is frequently found as we consider those who show promise in their early days but allow the circumstances of life to hinder their development; we can look back at a later stage and see that, rather than growing, they are not even able to fulfil what they had done earlier.
At this stage, the Lord is tested as His mother and brethren come but He shows the people that spiritual relationship must take precedence and obeying the Word of God is more important than fulfilling the desires of the family. 
The scene now moves to the lake again. This time, the Lord instructs the disciples to go across the water; as they sail, He falls asleep and appears to know nothing of the storm that faces them. The disciples awake Him in a panic and He rebukes the wind and raging water so that all is still. He then rebukes them of lack of faith: He gave word, either they could have trusted or they cold have asked for assistance; there is no ground for panic.
Are we trusting the Lord with everyday events?

Memory Verse: “And he said unto them, Where is your faith? And they being afraid wondered, saying one to another, What manner of man is this! for he commandeth even the winds and water, and they obey him.”	Luke 8. 25

July 21.	Luke 8. 26-39.
Legion.
The Lord comes to land and a man comes to meet Him. The condition of the man is a picture of a sinner under conviction: he is tormented by the devil because he knows his sin, without clothes because he knows he can do nothing to cover his sin, without a home because this world offers no place of rest from the torment, in the tombs because he is under the sentence of death. While we look at a sorry picture, we need to realise that it is true of every person we meet even If most do not realise it; we bring the message of the only One Who can answer their need and deliver from the torment.
The man falls down before the Lord and pleads with Him not to torment him. It is not easy to tell whether this is the demon or the man who is speaking and, in reality, both are true because the demon will encourage the man to speak what he tells him. What Luke does make clear is that it is the response to the command of the Lord for the demon to leave. This illustrates the torment that a sinner may feel as they hear of the Saviour; the demon powers will ensure that he knows he only deserves judgement and can never earn salvation; they will even acknowledge the right of the Lord to act in judgement; the lie is that they will avoid the truth that He wants to be a Saviour rather than a judge.
The extent of the bondage is seen as Luke describes a man who would break chains and fetters then run away into the wilderness because of the demon power. If he is openly in the grip of sin, then he is helpless to save himself.
The Lord asks his name and the demons answer, Legion, telling how many there were, yet in this, they admit that they cannot defy the Lord. All they can do is to plead for a stay of execution by going into a nearby herd of pigs. The Lord permits this and they prove their true character by driving the herd into the water. In this action, they show the limit of the work that the devil can accomplish today; he cannot touch any who bow to the Lord, he can only lead those who choose to be unclean to their destruction.
The men of the city hear what has happened and come out to the Lord; sadly, they show the exact character that Legion displayed; they are frightened and plead for the Lord to go back to His own country. This is a sad picture of man in the flesh; they see the power of God, they recognise the authority of the Lord but they would rather continue in their sin than to experience the deliverance that Legion found. While they could see that the man was in bondage, they are not prepared to accept that they have the same need.
The man wants to go with the Lord as He returns, but he is sent back to show what God has done for Him; he returns to publish what Jesus has done, not in disobedience but in the assurance that the Man, Jesus, is God manifest in flesh, 1 Tim 3. 16.
How far does our life show the saving power of the Lord?

Memory Verse: “Then they went out to see what was done; and came to Jesus, and found the man, out of whom the devils were departed, sitting at the feet of Jesus, clothed, and in his right mind: and they were afraid.”	Luke 8. 35
July 22.	Luke 8. 40-56.
Jairus' Daughter and the Woman with an Issue of Blood. 
The Lord returns to find all the people waiting for Him; He is showing us true values in that He has left the praise of a multitude for one outcast in a place where the people did not want Him to stay. Philip learns a similar lesson in Acts chapter 8 verse 26 when the angel of the Lord then the Spirit of God direct him to leave a number of new believers in Samaria for one Ethiopian in the desert. Whether with Legion or the Ethiopian, we cannot tell what effect their testimony had, but this is not relevant to the heart of the Shepherd Who knows His sheep by name and seeks each as an individual.
As the people receive him, Jairus comes to kneel and plead for his daughter. He is a ruler of the synagogue and we might expect him to be among those who followed the Lord to find fault, but now he has been touched in a personal way and he knows that there is only One Who can help. Clearly, his daughter is precious to him, she is an only child and she has just reached an age when she would begin to show her true character.
As they go, a crowd throngs around and a woman comes, taking advantage of the crowd to touch the Lord in a way that hides her from their gaze. For every year of the life of Jairus' daughter, she has suffered with bleeding, she has given all that she had to the doctors but none could help. She touches the Lord and immediately she is healed, but He is not content to leave her. He asks who touched Him because He wants the woman to be assured that she is in His care. Even while hurrying to the bedside of a dying girl, He has time for the woman. We can only imagine the concern of Jairus, but he needs to wait for the Lord Who speaks to the the woman to give her assurance before He continues.
While He speaks, someone comes with the news that the girl has died. The Lord hears and offers Jairus the assurance that, if he believes, there is nothing to fear because his daughter will be made whole. The faith of Jairus rises to continue with the Lord and, at the house, he Lord takes the three disciples with Jairus while He asks the rest to wait. It may be that Jairus now questions why He did not ask the multitude to wait so they were not delaying Him or why He took time to speak with the woman; humanly speaking, the Lord has delayed when there is reason for haste then hastens when it is too late, but we must remember that human reason and spiritual insight seldom agree,
The Lord tells the mourners that she is only sleeping, but they mock because they know for sure that she is dead. What these mourners do not recognise is that He is the Lord of life so death is no more than sleep in His presence; all that are in the graves will answer when He calls in a coming day, John 5. 28,29.
Once He is alone with those whom He has chosen the Lord takes her by the hand and tells her to rise; immediately she gets up and is ready to eat. The illness has gone, as He promised she is completely healed.
Can we trust the Lord at all times, even when there are apparent delays?

Memory Verse: “But when Jesus heard it, he answered him, saying, Fear not: believe only, and she shall be made whole.”	Luke 8. 50

July 23.	Luke 9. 1-9.
The Twelve Sent Out.
The Lord now sends out the twelve disciples. They have heard His teaching; they have asked for clarification of the parables; they have seen His works; the time has come for them to follow the steps of the Lord. We can easily make the mistake of moving too quickly when we see the promise of gift; the Lord waits until there is development and experience that He desires before sending them out. He gives them power and authority; here are two requirements for effective service: power speaks of the strength to engage in the service; authority speaks of the right to do what is asked of them. Often people have one of the requirements, but their work fails because they do not meet both criteria.
The sphere of their power is over all demons and to cure diseases. This teaches us that the first sphere of conflict for the servant of the Lord is spiritual; while the Lord may act in a physical sphere if He chooses, we have a responsibility to engage in spiritual warfare first as Paul says in Ephesians 6. 12, “For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places”.
The commission emphasises the same truth; they are to preach the kingdom of God and to heal the sick. The reason is that it is the message of the Gospel which is essential for all; if a person believes but remains sick or even dies, they will not lose the blessing of salvation; in contrast, a person who is healed but never accepts the Gospel and the One of Whom it speaks, is eternally lost. The reason why the healing is mentioned is because it was given as a proof of the truth of the message; just as John's disciples were sent back to tell what they saw, so now the twelve are sent to perform works that demonstrate the coming of Messiah. The people have no excuse for questioning the disciples and the Lord Himself is showing that He not only performs the works that are expected, but He can give others the same authority which is another demonstration of His deity.
They are not to make any provision for their journeys nor are they to look for a better place in a city; they have been sent by the Lord and He will ensure that they receive the exact provision of food and shelter that they need. Once again, Paul takes up a similar idea when he writes to Timothy. He teaches, “And having food and raiment let us be therewith content”, 1 Tim 6. 8; the twelve prove that He fulfils His promise to them.
Herod hears of all that is happening and he cannot understand it. Some say that John has been raised again while others think that it is one of the older prophets who is risen. The reasoning is hard to understand; if someone is raised back to life, no one would be able to trace where they were born or their family, yet people who know the family of the Lord still think that He might be a prophet come back to life. Herod wants to see Him, not to heed what HE says but to satisfy his curiosity; the Lord will never concede to this.
How far do we trust the Lord for every need in life?

Memory Verse: “And he sent them to preach the kingdom of God, and to heal the sick.”	Luke 9. 2
July 24.	Luke 9. 10-17.
The Feeding of the Five Thousand.
The twelve return and begin to tell the Lord of all that has happened; He takes them aside to a desert place near Bethsaida where He can speak with them. They want Him to know what they have done but fail to realise that He knew this before He sent them, He also realises the danger that this is the time when they are most prone to attack which is why they need the time with Him.
The people find what is happening and follow Him. He receives them, tells them of the kingdom and heals their sick, teaching us that we should do what we can for those who come. Whatever the pressure may be on our time, we must be ready to speak for Him.
As the day draws to its close, the the twelve suggest that the people should be sent away so that they can buy food. There may be an ulterior motive here because they may feel that they have missed the time that the Lord wanted to spend with them but the request is still reasonable. The Lord has other ideas; He tells them to feed the people. The disciples were ready to speak of what they had done so now He asks them to do something more. This is often the case; we may look and think that we have accomplished something but the Lord shows us that there is more to do than we have done. In a very gentle way, He has manipulated the circumstances to show this, now He will demonstrate that He is able to meet these circumstances as well. While there was a delay before they were sent, it does not mean that they know everything; we will all be learning more of Him at every point of our lives.
They tell Him what they have and what the people need in order to be fed. All that He wants from us is recognition of the need and readiness to leave what we have with Him, He will do the rest. 
He tells the disciples to sit the people in an orderly way by fifties; the reason for this is that He wants to be certain that the people are all fed; if they are not seated in a orderly way, there will be some who receive more and others who are missed. Again, we can see the lesson for ourselves as we serve the Lord, while we need His leading, we ought to be orderly in our approach, not going in random directions all the time.
The Lord blesses the bread, breaks it and hands it to the disciples for them to take to the people. In all of this record, there is no evidence of any dissent. We could understand the disciples or the people asking why the people need to sit when there is not even food for the twelve, we could understand the disciples asking where the pieces that they are given can ever satisfy such a multitude; it is good to see that they all recognise the authority of the Lord so that the people wait and the disciples take the food without any murmuring. In the end, the people are all filled to abundance and there is still enough for each of the twelve; their faith is rewarded to the full. 
Are we resting in the assurance that our Lord is greater than every need?

Memory Verse: “And they did eat, and were all filled: and there was taken up of fragments that remained to them twelve baskets.”	Luke 9. 17

July 25.	Luke 9. 18-22.
Who am I?
The Lord prays again when only the disciples are with Him. As we read this narrative, there is clear evidence of prayer at every stage. On this occasion, He is about to reveal to the twelve what He must accomplish, but He will do it in a gentle way which shows us an example of how He tries to prepare us for the dark days that may come.
He asks the twelve who the people think that He is. He does not need them to answer the question, but He is starting by making sure that their appreciation is greater than that of the people. By asking what the people think, He is setting their thoughts in a specific direction; the answer that the people would give is that He is John or Elijah or one of the other prophets come back to life. This is the answer of the natural man who understands in terms of things that he already knows. There is something tangible about the prophets so they can relate to them but they cannot rise beyond this to an appreciation of the Son.
When He asks for the disciples opinion, Peter answers immediately that He is the Christ of God. There is no place for doubt or question because this is a revelation from God which recognises a new order of Man from a different sphere; He is not another prophet but the fulfilment of Divine promise and revelation in the Son, Psalm 2. 7.
The Lord tells them not to publish this because of what is to follow. He will tell the three something similar as they come down from the mount of transfiguration. There are secrets regarding the Person of Christ and the truth of God that are not for public knowledge; while we may rejoice in the truth as believers, the lost will not understand and may be stumbled unnecessarily. We need to appreciate this as we speak to people about the Lord. One explanation is simple: if the people are convinced that He is the Christ, they will expect Him to reign so they may rise up against the Romans thinking that He would support them. It is interesting to see that Caiaphas has a similar fear after the raising of Lazarus, John 11. 50; the purpose of God will be fulfilled because there is a common objective for the Lord and His enemies even of the reason for it is different. 
The Lord now tells them for the first time about what He accomplish. Firstly, He must suffer many things telling us of the pain that He will endure; this is the path that He has chosen in order that He might be able to sympathise with His people as well as reconcile us back to God. Next, He will be rejected by the rulers of the nation:in this, He fulfils the prophecies which tell that He would be hated without a cause, it is the exposure of the true heart of men who make a show of obedience to God but they have no genuine faith. He will be slain; this is a deliberate act teaching that, while it is a fulfilment of what God intended from the beginning, there is not excuse for those who perform the action. While men today may try to use this as an excuse,, we can be certain they will not raise it before a just God Who knows the heart of men.
Are we always careful to search out what the Lord wants to teach us daily?

Memory Verse: “He said unto them, But whom say ye that I am? Peter answering said, The Christ of God.”	Luke 9. 20
July 26.	Luke 9. 23-27.
The Challenge of Discipleship.
The Lord now addresses all with the challenge of what it means to be a disciple. He has taught the people, He has performed miracles but they have not responded in faith; now He brings a clear challenge as to what is required to follow Him. While we cannot suffer for sins as our Saviour did, we can suffer for His sake and this is the path that we are expected to take as a disciple.
The first requirement is to deny self; if we want to follow then we must be ready to give up any claim to our rights and desires, there is no basis for compromise, we are either His disciple or not. It is easy to speak about this in a casual way, but if we put our lives to the test, we shall find many things that we have that are pandering to ourselves; we must be ready to give these up for the sake of Christ. Sometimes, the requirement is that we give up in the sense that we use what is ours for the benefit of others who are in need; on other occasions, there may be a requirement to relinquish something that we hold dear because it is interfering with our walk for Christ. It is not something that we can judge in others, but we need to search our heart constantly to fulfil our responsibility. Our prayer should be the same as David writes in Psalm 139 verses 23,24: “Search me, O God, and know my heart: try me, and know my thoughts: see if there be any wicked way in me, and lead me in the way everlasting”.
The next requirement is to take up the cross daily; this is an extension of the previous thought in that we are saying that, as far as this world is concerned, we are finished. It is a daily event; it is not enough to make a stand such as to be baptised and then live in the good of that experience; it must be the character of our life from that time. Paul writes of this in Galatians chapter 2 verse 20, “I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me”.
Finally, we must follow Him; the context makes clear what this involves because He has just spoken about His path: suffering, rejection and death; it is no different for us, if the world persecuted Him, it will persecute His disciples, John 15. 20; if it hated Him, it will hate them, John 15. 18 and if it pursued Him to death, then it will kill them, John 16. 2. Paul reminds Timothy of this when he writes “Yea, and all that will live godly in Christ Jesus shall suffer persecution”, 2 Tim 3. 12
Three reasons are given for choosing to follow: firstly, it is the only way in which we will be able to preserve our life; secondly, the loss of someone who chooses to ignore the claims of Christ is far greater than everything that this world can ever offer; thirdly, to allow fear of men to decide will lead to being denied by Christ when He returns. Any one of these reasons is enough if we accept what the Lord is saying.
What does it mean to me to be a disciple of the Lord Jesus Christ?

Memory Verse: “For whosoever will save his life shall lose it: but whosoever will lose his life for my sake, the same shall save it.”	Luke 9. 24

July 27.	Luke 9. 27-36.
The Transfiguration.
After the challenge of discipleship, the Lord gives the promise that some will see the kingdom before they taste death. About eight days later, He takes Peter, John and James into a mountain to pray. It is interesting that of the ten times that these three are named together, this is the only instance where John comes before James. This may be linked with the fact that both Peter and John emphasise the glory of the Lord in their writings; Peter makes a specific reference to this event in 2 Peter chapter 1 verse 16-18 while John alludes to it as he introduces his Gospel, John 1. 14. The fact that eight days are quoted suggests the new beginning which is the basis of entry into the kingdom, John 3. 3-7.
The fact that they go into a mountain suggests the idea of fellowship with God. In view of this, we can see the simple lesson that spending time in communion will bring a change in our appearance; Paul suggests this idea when he writes, “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord”, 2 Cor 3. 18. The change is twofold: His face changes, speaking of the brightness of glory that shines out, which Peter emphasises; His raiment is a brilliant white suggesting the excellence of His character which John emphasises; whether inwardly or outwardly, He is marked by a glory which the world has never seen.
Moses and Elijah appear in glory with Him and speak about His disease; Moses' face shone with the glory of God when he came down from the mount; Elijah was taken up into heaven but neither have any glory of their own of which they can boast. They see the One Who fulfils all that they anticipated and the subject of the conversation is the work He will fulfil; answering the demands of the law that was given through Moses and opening the way to heaven for all who believe.
The three disciples slept, but as they wake, the see the glory of the Lord. The words here show that the glory in which Moses and Elijah appear is the glory of the Lord Himself, they leave the scene because their work is complete, they may speak about His disease but no one else can share in this or the glory that will accrue to Him from the work He fulfils. Peter suggests that they build three tabernacles; he has missed the significance of the the scene.
As Peter speaks, he receives the answer of the Father to his suggestion: there can be no comparison; Moses and Elijah are two of the greatest of the Old Testament characters as far as the Jew is concerned, but they cannot begin to compare with the One Who shines out in all His glory on that mountain. The disciples are told, “This is My beloved Son, hear Him”; the glory is all His; He alone can speak with authority; whether in character, in word or in any other aspect of His Person, our Lord is incomparable.
Do we compare or contrast our Lord with others?

Memory Verse: “And there came a voice out of the cloud, saying, This is my beloved Son: hear him.”	Luke 9. 35
July 28.	Luke 9. 37-45.
The Demoniac Son.
The Lord returns with the three on the next day. We are not told explicitly, but it is clear that He spent that night in prayer, just as He had when He chose the twelve. As the reach the bottom of the hill, He is met by many people. The language is notable: they came down but He is met. As far as the people ware concerned, there is only only One Who is worthy of their attention.
Among the crowd, there is one man who has an only child possessed by a demon who is causing him suffering, pain and the threat of death. We can sense the agony of the father as he pleads for his son; we cannot imagine the anguish as he sees the son in convulsions when the demon attacks. Only Luke records that he is an only child yet we can see how this adds to the pain that the father feels. 
The nine were unable to help. They have not yet learned the lesson of the need for fresh help on every occasion; it may be that they would think that they have done this before so they can repeat their earlier action, but this does not work. We need to remember the same principle when we serve the Lord in any way; the fact that we are doing something that we have done many times does not mean that the situation is the same; if we preach the Gospel, there may be others to hear; if we speak to neighbours, they have different circumstances; it is only as we wait on the Lord to give us the direction or words that we shall know His power to accomplish His work.
The Lord sighs as He speaks of the faithless and perverse generation; this may refer to the nine who are not really listening to the lessons He is teaching; it may refer to the crowd who are watching and even thinking that there is a limit to the power of the Lord; it may refer to the man who could be doubting the Lord. Whatever the cause, He has the answer even if the demon tries one last time to prevent the child from coming to the Lord. The powers of hell will not give up easily but a lesson that we learn on a number of occasions is that the intensity of their attack is often a sign that they know the futility of their position. The demon makes a last attempt because he knows that there is no answer to the word of the Lord. The child is healed and restored to his father.
The people are amazed at the power of God, but the Lord takes the opportunity to speak to the disciples again. He tries to warn them of what He will suffer but they are still not ready to listen. He is going to be delivered into the hands of men. They see the mighty power of God, but the reality is that this is all in anticipation of the cross. John writes that He was manifested to destroy the works of the devil, 1 John 3. 8. We must never limit the power of Satan but we can rejoice to know that his power is annulled by the death of Christ, Heb 2. 14. the disciples fail to ask so they do not learn what He means; we need to seek help from the Holy Spirit to grasp the greatness of His work.
Are we trusting the Lord in every circumstance, or resting on our own ability?

Memory Verse: “Let these sayings sink down into your ears: for the Son of man shall be delivered into the hands of men.”	Luke 9. 44

July 29.	Luke 29. 46-56. 
The Desire for Greatness. 
The disciples begin to question who will be the greatest among the. It is likely that they have understood that the Lord is going to die so they immediately think that someone else will need to replace Him; they have failed to understand that He will rise again. This is a logical idea but it overlooks the spiritual reality that the Lord will rise and also that, even in heaven, He will still be in touch with His people.
The Lord understands their thoughts and answers them, even though they do not ask Him. His answer involves setting a child by Him for all to see then explaining that He is not looking for men of position but for those who will take care of the weakest. The flesh is interested in position and will try to gain influence by appealing to those in power either directly or indirectly; in contrast, the Lord is interested in the lowly who would often be overlooked by men. He is Lord and no one else is required to assist Him. It is easy to see that the Lord is only asking that we show exactly the character that He has asked for His followers. If a man is genuinely denying himself, then he will not be looking for status among the saints; he will readily fulfil what the Lord describes here because he knows that the heart of the Lord is always reaching out to the poor and needy. On thirty-six occasions the poor and needy are linked in the Old Testament, each time it is either by way of encouraging the people to care for them or rebuking them for failure to care. As such, the Lord is only illustrating a principle that is taught throughout Scripture. He ends by restating the principle of Proverbs chapter 15 verse 33, “Before honour is humility”, a lesson which He illustrates perfectly by His life and death as seen in Philippians 2. 5-11.
John then tells of how they have rebuked a man who used the Lord's name to cast out demons but was not following Him. We can understand the reasoning and it is a logic which is often seen among believers but the Lord teaches the principle that someone who is not against us is for us. The principle here is that, if someone acknowledges the Lord in their actions, they cannot later deny Him without losing face. Paul shows a similar principle in Philippians chapter 1 verse 12-20 when he tells of those who have been encouraged to speak for the Lord because of his imprisonment. Some are trying to add to his affliction but, in line with the principle here, Paul rejoices. We need to take care that neither time gives any suggestion that we should directly associate with them; we cannot compromise the truth even if we rejoice in every instance that Christ is lifted up.
The Lord now sets Himself to go to Jerusalem because His time has come; because of this the Samaritans will not receive Him so James and John suggest that they call down judgement from God against the people. The Lord has to rebuke them again because they have failed to understand all that He is doing. He has come to give Himself to save men, He has no desire to condemn any without mercy.
How do we judge our position in the eyes of the Lord?

Memory Verse: “For the Son of man is not come to destroy men’s lives, but to save them. And they went to another village.”	Luke 9. 56
July 30.	Luke 9. 57-62.
The Cost of Discipleship.
As the Lord goes on towards Jerusalem, a man offers to follow Him wherever He goes. He addresses Jesus as Lord, suggesting that he has recognised the claims of Christ, but he has not realised exactly what means to follow Him. 
The answer that the Lord gives is not what he expects and ends his enthusiasm. To follow the Lord means to give up home without any guarantees of security, something that the man does not appear to understand although the Lord has warned about this before. This is a warning regarding the danger of glamourising discipleship. We cannot doubt the sincerity of the man but it is likely that the appeal of the miracles is more influential than the words and example. The same can be true today; there may be a variety of ways in which the Gospel can be glamourised in a way which means that people will make professions that do not stand the test. We need to be careful to avoid this because it may be that someone will build hopes for eternity on a faulty foundation.
The Lord now calls another to follow and this man asks that he be allowed to bury his father. He The most likely idea here is that he is prepared to follow once his father has died, not that he is about to bury a dead man. This time, the problem for the disciple is that he wants to follow in his own time. The call of family is too great; the same idea is seen in other ways however. We can easily make excuses as to things we want to do before we follow. The Lord Who knows the heart recognises that the reality is there will always be excuses as to why we cannot follow; His reply indicates that the man must be ready to leave these responsibilities to others who have not been called by the Lord. If we are true to the Lord, then we will understand that nothing can be more important than to peach His Word; there may be any number of reasons why delay means the work is never done however sincere the intention may be.
A third man offers to follow once he has said his farewells to the family. We are not told what this entails however there is a danger here that the family will bring pressure to bear on the man to delay his obedience. Even if his intention is to follow minutes after this, it is not difficult to foresee the possibilities that may arise: someone is not there so he is asked to wait for a short time; the family want to send him away in a more formal manner so he is asked to stay a few days. The result soon becomes that the urgency of the call is lost and the delay extends from minutes to days to weeks.
The Lord issues a challenge here that, if someone is genuine in their intention to follow, they will not want any delay because it will add to the pressure to turn back and the delay may mean that the opportunity is missed. While we should avoid an emotional appeal which brings the result seen in the first man, we need to press the urgency to avoid the folly of a man like Abner who died a step from safety, 2 Sam 3. 27,33,34
What do we consider it to mean to be a disciple of our Lord?

Memory Verse: “And Jesus said unto him, No man, having put his hand to the plough, and looking back, is fit for the kingdom of God.”	Luke 9. 62

July 31.	Luke 10. 1-12.
The Seventy Sent Out.
After challenging the people with the demands of following and exposing the weakness of some who profess the desire to follow, the Lord now sends seventy out to prepare the way for Him. There is a clear contrast between the work of the twelve, 9. 1-6, and the seventy; the twelve wee sent to preach where the Lord would not come, the seventy were sent ahead to prepare for when He does come. Both works are important and we need to ensure that we are content to do the work that the Lord asks of us. 
The first instruction for these men is against the background that there is a great harvest without the people to gather it in so they should pray for the Lord to send workers into the harvest. Matthew records similar words in Matthew chapter 9 verse 38 and they are followed by the twelve being sent out. The lesson in Matthew is we need to be ready to be the answer to our prayers; the lesson here is that even where we are engaged in service for the Lord and exercised to pray for workers, we must be prepared for the fact that the Lord may use others to reap where we have laboured. In John 4. 35-38, the Lord again uses similar language as He tells His disciples that they will reap where others have sown. In this way, we see three different possibilities for service and we are expected to accept whichever sphere the Lord may choose for us with rejoicing, John 4. 36.
The character of their service is that they are lambs among wolves; there is nothing easy about the work, they must do nothing to promote themselves or fight against the enemies, but they are to expect that the enemies will be out to destroy them without mercy.
The way in which they go is similar to the twelve; they are not to make any provision for themselves beyond what they wear. There is no place for money to support themselves or for a second pair of shoes for comfort. We would consider these to be essential things for any journey, but this is not the case in the service of the Lord; He sends with the promise that He will provide.
As they come to a house, they announce a message of peace; the reaction will show the character of people in the house: if the message is accepted, it shows people who truly want peace; if not, then they will refuse the message and the messenger. Once they are received, they must show that they are content with the provision by remaining there and eating whatever is given. They will fulfil their calling by healing and telling that the kingdom is near.
If the city does not receive them, they are to denounce the city publicly by wiping the dust off their feet; for such cities, the condemnation is greater than Sodom: that city refused the witness of a carnal man; these refuse the Lord Himself.
Are we prepared to be witnesses for our Lord in every circumstance?

Memory Verse: “Therefore said he unto them, The harvest truly is great, but the labourers are few: pray ye therefore the Lord of the harvest, that he would send forth labourers into his harvest”	Luke 10. 2

August 1.	Luke 10. 13-24.
Condemnation and Privilege.
As the seventy go out, the Lord pronounces the condemnation of those cities which have had the privilege of seeing His power but have refused to bow to Him. The context here is set against the fact that He has set His face to go to Jerusalem so the day of opportunity has passed for the cities which He names.
Chorazin and Bethsaida are the first to be named. These cities have seen the mighty works of God but they have not repented. As we go through this narrative, we see how the warning becomes more severe; at first He spoke freely to the multitude, then He brought the challenge of discipleship, now He condemns their rejection. We look on and see the multitudes who follow. It may be that we are tempted to think that there is a great response, but the reality is that there is nothing for Him; He is not looking for crowds, He is looking for repentance. We need the same discernment, the fact that numbers appear to listen does not mean that there is a work of God accomplished, but a single soul may be of more value than many professions as is seen with the day when Spurgeon heard and believed, opening the door for a great ingathering of precious souls.
The cities are compared to Tyre and Sidon who were notable for their opposition to God. No Jew who knew the words of Ezekiel 27 and 28 or who remembered Ahab and Jezebel would ever take kindly to being compared to these cities, yet their refusal to accept the clear manifestation of God leaves the in this condemnation,
Capernaum is next, and their condemnation is greater still: the Lord chose to live in their city; exalted to heaven is no exaggeration because the One Whom the heaven of heavens cannot contain, 1 Kings 8. 27, chose that place but still they do not repent. Against this background, the Lord tells that they will be cast down to hell. If they do not want the Lord, the only choice is the dwelling place of the devil and his angels. This is the solemn consequence of the message that we preach; there is no half-way house and no second chance for those who refuse.
The seventy return with joy as they have appreciated the power of the Lord that was manifest through them. The Lord replies by telling them that He saw Satan cast out of heaven. He goes on to outline even more evidence that they will know but beyond all this, He tells them that there is one fact that transcends everything else: their names are written in heaven. This is the greatest privilege that anyone can have; in contrast to the cities who refuse, we are among the few who repent; the Lord may choose to use us in His service, He goes on to speak of the revelation that the Father gives through the Son and the blessing of obedience which has led to the revelation of those things which the prophets wanted to know. This is our privilege in Christ today.
Are we careful to look for the revelation of God in the things of God?

Memory Verse: “For I tell you, that many prophets and kings have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.”	Luke 10. 24
August 2.	Luke 10. 25-37.
The Good Samaritan.
A lawyer tempts the Lord by asking how he could inherit eternal life. The question is a contradiction in that an inheritance cannot be earned although he is probably thinking that, as an Israelite, he has the right to the kingdom by birth.
The Lord puts the question back to him by asking ho he understands the teaching of the law; he is a lawyer so he ought to be able to answer his own question. The answer of the lawyer is interesting in that he quotes the two commandments that the Lord identifies as the summary of the law; he shows by this that he has not fallen into the trap of thinking that an outward obedience to certain commands is enough but that the heart must be right towards both God and his fellow man. The Lord replies that if he keeps this, he will live. There is no contradiction here with any other Scripture; the issue is that no one is able to fulfil the law of themselves.
The lawyer wants to justify his question so he asks who his neighbour is; no doubt, he is thinking about whether publicans and sinners are included in this. The answer is one of the best known illustrations of the Gospel of God because this is where God shows what He asks by His own actions towards those who oppose Him.
A man who set out from Jerusalem to Jericho was stripped, wounded and left half-dead by thieves; the helpless state of the man pictures where sin leaves us: we have nothing to offer, no covering for our sins and no prospect but death.
A priest then a Levite pass by; the priest sees the man and avoids him, the Levite looks before he passes on the other side. These men are travelling without specific purpose, but they still do not stop. These men picture the law; we may criticise them for passing on the other side, a failure to fulfil the command to love thy neighbour, but it is also a reminder that neither the offerings nor the rituals of the law have anything that they can offer to help the sinner. This is what Paul writes of when he says, “What the law could not do in that it was weak through the flesh”, Rom 8. 3
A Samaritan passes; he might be expected to pass by because the Jews and Samaritans are enemies; he is on a journey, suggesting that he has a purpose to be fulfilled. Although there are two good reasons why he would not help, he does all that he can. He is a picture of the Lord, Who is rejected by the people, despised as a Samaritan among other things, John 8. 48, pouring in oil and wine, which speak of the Holy Spirit and the joy of the Lord, then paying for care for the man with the promise of meeting any cost in full. This is what the Lord has done for us; He is the true neighbour and the lawyer is left to acknowledge this and consider his position in the light of this example. This illustrates what the Lord teaches regarding light in John 3. 19-21.
Let us take care to show our love in actions, not simply in words.

Memory Verse: “And he answering said, Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbour as thyself.”	Luke 10. 27

August 3.	Luke 10. 38-42.
Mary and Martha.
They enter a village where a woman named Martha receives them into the house. It is interesting that it is Martha who receives Him, not Mary, because we often think of Martha as being less spiritual than her sister. This shows us the danger of passing judgement on people which only takes account of part of the true character. Without the later details, we would speak about the spirituality of Martha, ready to receive the Lord when many are afraid of losing their place in the synagogue. We all show spirituality and carnality so any label we apply does not take account of the whole character.
Mary shows her spiritual character by sitting at Jesus' feet; the error is that this does not make Martha carnal. We do not know any details of how these sisters learned about the Lord or why Martha is compelled to receive Him in her house, but we do know that this becomes a place where He is always welcome. Mary wants to hear the Lord; she knows that there is an importance attached to every word that He speaks and she does not want to miss the blessing which comes from hearing Him. This is a lesson to us; if we are going to accomplish anything for our Lord, we must sit at His feet and learn of Him. The later record shows Mary as the one who is ready to wait for His time when her brother dies, John 11. 20 and then she becomes the first to anoint Him in anticipation of His burial, John 12. 7. The picture is clear: if we want to be prepared for the tests of life, we need to spend time at the Saviour's feet to learn what He wants to teach us.
Martha is busy preparing for the Lord; she is fulfilling her role as hostess, trying to ensure that the Lord receives the best attention. In any other situation, she is doing what would be expected, She has not realised that the things of God cannot be measured in the same way as natural things. She is trying to serve the One Who fed the multitude with five loaves and two fishes; He does not need any assistance, but He does choose to use those who are ready to wait for His assistance. Martha, in effect, asks the Lord why He does not care that she is left to do everything. It is easy for us to fall into the same trap as Martha; we may be busy in the service of the Lord and see others who are not doing what they could and what we believe that they should be doing. She allowed the cares of daily life to cloud her vision and rob her of the enjoyment of fellowship with the Lord. If we take time to listen to His Word, we shall find that He may direct us in an effective way; the disciples learned this when they toiled all night and caught nothing, yet their net is filled as soon as they obey His voice, Luke 5. 1-11; John 21. 1-8; in the second instance, they come to land only to find that He already has enough for them., John 21. 9. Let us realise that while He uses us in His grace, He does not need our efforts, rather He wants to enjoy our fellowship. This is the good part that Mary has chosen; it is the secret of knowing the mind of the Lord.
Let us ask where our desires lie and what our motive is for service.

Memory Verse: “But one thing is needful: and Mary hath chosen that good part, which shall not be taken away from her.”	Luke 10. 42
August 4.	Luke 11. 1-13.
Prayer.
Once again, the Lord sets an example for us in the way He lives. This time, He is praying and His disciples are watching. They realise that they need to learn how to pray. It may be that, with the earlier events, they realise that the time is coming when He will leave them and they will not be able to ask Him directly. In view of this, they see His example and realise that they need to learn the lesson of prayer. 
They wait for the Lord to finish praying; they realise that, however important this is, it is no more important that allowing the Lord to finish His time of prayer. This reminds us that there are times when we should not interrupt another. In the present day with phones, it is difficult to know whether we are interrupting however we can be careful to avoid times such as early morning or late evening when someone is most likely to be engaged in Bible reading, prayer, meditation or study. 
The answer of the Lord sets a pattern. Sadly, many follow this as a ritual without giving real thought to what the words are intended to convey; we need to be exercised to pray in a right way. As the Lord starts, He speaks of our Father, reminding us of relationship. There are two aspects to this: firstly, it reminds us that the only basis of prayer is that we are in a relationship with God; secondly, it teaches us that our God has the same interest in us as a father, so we can approach Him in confidence. Next is the reminder that He is holy: as we call this to mind, it prevents us from making a request that is not consistent with His character; the fact that holiness comes first is a reminder that every other characteristic flows from this. This is followed by a desire for His glory: His kingdom and His will must be paramount in any request that we make. The requests come last, but they are made in a way that shows we are asking for what is consistent with what we are doing; we cannot ask for forgiveness unless we are prepared to forgive and genuinely seeking to be kept from sin. 
The Lord then gives an encouragement to pray. We can come in confidence that, if we are asking in a way that is consistent with what the Lord has taught, then we shall receive the answer that we desire. There are two illustrations given for this: firstly, a friend will grant a request at any time because he recognises the need of the other even if the time is most inopportune so we can be certain that the One Who never slumbers nor sleeps will not hesitate to meet a need that we may have at any time. Equally, if someone asks his earthly father for food, then he knows that the father will never respond by giving something that is harmful. In the same way, we can be certain that our Father in heaven will always be ready to give what we need for every circumstance. In particular, the Lord highlights the gift of the Holy Spirit Who will remain with is forever as a comforter for every situation.
How far do our prayers show the principles of reverence and persistence?

Memory Verse: “And it came to pass, that, as he was praying in a certain place, when he ceased, one of his disciples said unto him, Lord, teach us to pray, as John also taught his disciples.”	Luke 11. 1
August 5.	Luke 11. 14-26.
The Accusation of the Pharisees.
The Lord now shows His power again by casting out a demon so that a dumb man could speak. While this is a real incident, there is a picture for us here of the work of the Lord. A man in his sin is unable to speak in a way that brings glory to God, it pictures the rulers of the nation particularly in that they profess to hold the truth but they have no authority to speak in the Name of God because they do not know Him. In this way, it is significant that it is after this miracle that they begin to accuse the Lord of being empowered by the chief of demons, Beelzebub. The same will be true for us; as soon as we act in a way that exposes the emptiness of religion that takes the name of Christ, we will find that we are opening ourselves to a direct challenge from such people.
The Lord answers them with a four reasons, each part of which should silence any reasonable objection. We need to take care that we are not guilty of becoming so entrenched in our thoughts that we fail to recognise the hand of God at work.
The first answer is that a divided kingdom will not stand. If Beelzebub is working against Satan in a way that makes people glorify God, it will destroy the power of Satan. This can never be allowed to happen with an enemy such as the devil.
The second answer has two thoughts: we read in Chapter 9 verses 49,50 about some people who used the Name of the Lord to cast out demons implying that they were using the same power; also, there is no evidence that the Pharisees had any power to cast out demons suggesting that the power of Satan is greater than God if their assertion is true.
The third answer is that the evidence of the power of God at work as seen in the earlier answers to questions from people such as John shows that the kingdom for which they are waiting is available so they are guilty of refusing the very promise that they profess to be anticipating.
The final answer is that a person can only be overcome by someone stronger: the fact that the power of Satan is overcome by the Lord shows He greater than Satan; as such, He must be the Son of God, Ezek 28. 12-16.
The Lord ends with a warning and a challenge to the people about their attitude. In this context, He sets Himself as a clear test: those who do not stand with Him are against Him, there is no middle ground that any can take. The Pharisees have now removed any option for compromise. More than this, they have seen the evidence of the power to overcome the unclean spirits; by their attitude, they are opening the door for these demons to wait for a convenient opportunity and then return in greater force than before. Because they refuse the offer of salvation, they are opening the door for greater judgement both in time for the nation and in eternity for them individually.
Are we really aware of the spiritual battle in which we are called to fight?

Memory Verse: “But if I with the finger of God cast out devils, no doubt the kingdom of God is come upon you.”	Luke 11. 20

August 6.	Luke 11. 27-36.
The Signs for the People.
As the Lord speaks, a woman raises her voice to give honour to His mother. This is a cry which rises from natural reasoning: in most circumstances, it is the mother who has the greatest influence on the child's development so the character of a man is a reflection of his mother; in this instance, we are looking at a Man Whose character comes from obeying the word of God. When the devil attacked Him in the wilderness, His first answer was, “Man shall .. live .. by every word of God”, Luke 4. 4. The answer that He gives here teaches us that this is open to every believer. Although He could not sin, He did no use any Divine power to maintain Himself; His example is one that we can all follow if we are prepared to trust and obey God. It is sad to reflect on the fact that many who profess the Name of Christ have failed to learn the lesson of these verses; they exalt Mary to a position that is not warranted by Scripture often at the expense of true obedience to the Word of God.
The people begin to gather round Him in great numbers. He has exposed the emptiness of the Pharisees and their objections, but the common people are not in any better position. He has already gently rebuked the woman who gave honour in a wrong way, however plausible and well-meaning, now He exposes the thoughts of the people. His words leave no room for question or for compromise; in view of the warning about the danger from demon attack, He will not allow the people to be unclear as to what He is saying.
Firstly, they are an evil generation: for all their profession, they have no desire to give up their sin in obedience to the Word of God. Their call for a sign is only an excuse for not accepting the Lord; they have no intention of changing but, rather than being open in their refusal, they try to deflect the judgement by requesting something to satisfy them. It is a common plea which comes in many forms but it is a denial of faith as the basis on which God pours out His blessing. Just as Jonah was sent to Nineveh, so the Lord comes to this people with the Word of God. The reaction of the people in earlier days is seen to condemn the people who heard the Lord. The queen of the south came a great distance to hear Solomon because she had heard about his wisdom; the suggestion is that no distance was too great for her because she wanted to see the wise man. The men of Nineveh heard Jonah and repented for fear of falling under the judgement of God. Whether it is the wise words or fear of judgement, the people of the Lord's day, and indeed today, are condemned because they do not listen to the full revelation of God whereas others responded to very little.
The Lord gives a final warning regarding the light. Here, He emphasises the fact that the eye must be prepared to accept the light without hindrance; we can filter what we see by our attitude so that light never reaches to our hearts to change us as it should.
Let us be careful to recognise the Hand of God at work today.

Memory Verse: “Take heed therefore that the light which is in thee be not darkness.”
	Luke 11. 35
August 7.	Luke 11. 37-44.
The Condemnation of the Pharisees. 
The Lord is invited to eat with a Pharisee so he goes in and sits down to eat. We do not know the intention of the Pharisee neither can we tell exactly why the Lord acts in this way. From the narrative, this appears to be a deliberate action which would provoke the Pharisee, yet the Lord does it in order to highlight the need for inward reality.
The Pharisee is surprised by the way in which the Lord sits to eat without washing. This is a basic requirement of the Jewish tradition, no doubt as a symbolic action to show that they were careful to maintain their purity. The concern is that the outward action is seen as the requirement and the Lord points this out clearly as He exposes the hypocrisy of men who are ready to make an issue out of washing the outside then fail to take any account of sin which is permitted in the hearts. Their folly is that they have forgotten that the God Who made the outside made the inside as well; while men look on the outside, He looks on the inside and demands that this is consistent with the outward. As well as exposing their folly, the Lord points out that there is a simple requirement that would satisfy the heart of God: if they are prepared to give alms of what they possess. It is interesting that this is the challenge of the Lord to ruler who came asking how he could inherit eternal life, Luke 18. 22. There appears to be a consistent failure to recognise the need of others and to do what they can to meet that need. The lesson that the Lord is teaching here is that compassion for the poor and needy is worth more than all the ceremonial cleansing that they might undertake according to their rituals.
The Lord goes on to pronounce three specific woes against he Pharisees: they will take great care to tithe the last ounce of herbs but they do not give attention to the requirement for true justice and love which the Lord demands. Once again, this is the character of the flesh; it will readily fulfil any outward demand which makes a show before others, but when it comes to an inward action or something which does not gain the attention of others, it will not be prepared to fulfil this.
The second woe is pronounced because they take the best places in the synagogue. They are not there because the word of God is read nor are they content to take any place that is available on the basis that the Lord is looking at the heart and He will reward them for their action; they are only interested in what they can gain from their attendance.
The third woe is because they are disguised graves. In the same way as a man might walk over ground and not realise that it is a grave that has not been marked, so these men are in the place of death yet they put on a show that makes people think that they are live. This encompasses the other warnings and should come as a challenge to us. There are many ways in which we may appear to be spiritual to the outward observer but our hearts are not always in line with the appearance that we put on.
Are we as careful to maintain our heart as our outward appearances?

Memory Verse: “But rather give alms of such things as ye have; and, behold, all things are clean unto you.”	Luke 11. 41

August 8.	Luke 11. 45-54.
The Condemnation of the Lawyers.
One of the lawyers recognises that the words of the Lord apply to them as well as the Pharisees. It may be that he thinks that the Lord will back down and concede that He has overstepped the mark; what He does is to pronounce another three detailed woes against the lawyers, in effect pointing out that they are at least as as guilty as the Pharisees. The lawyer sees himself as a custodian of the law, he does not believe that he might have failed to understand what God is saying.
The first condemnation is that they lay heavy burdens on men but make no effort to help. This is a direct contradiction of the character that the Lord desires; He is looking for people who are prepared to do what they can to ease the burden and help those in need. The principle is seen in Hosea chapter 6 verse 6 “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings” The people in Hosea's day were content to maintain a ritual rather than to allow the Lord to search their hearts.
The second woe relates to the fact that they make shrines out of the tombs of the prophets who were killed by their fathers. As far as they are concerned, they are showing that they are not of the same character but the Lord looks into the heart and says that what they are really doing is making a show of their fathers' actions; in this way they are really giving an indication that they are one with their fathers. This is a solemn warning to us; we may make an outward show, but it could actually be that the reality of our action is opposite to what we intend. Every prophet pointed forward to the coming of the Christ, when the prophet was rejected and killed, it was a precursor to the action of the Lord's generation when they will take the full and final revelation of God in the Son and put Him to death. We do not know the exact identity of Zecharias, but the people did and they would understand the Lord's rebuke.
Finally, the Lord warns that, rather than enlighten the people, the lawyers have taken the key to understanding from the people. They have made the demands of the law so complex that it is impossible for the people to fulfil them. How sad when the teaching becomes so involved that something simple is beyond the grasp of most people. Again, there are clear parallels that we need to consider with our attitude and teaching.
The reality of the character of the scribes and Pharisees comes out again as they begin to urge Him vehemently. They remember the words of Solomon, “In the multitude of words there wanteth not sin: but he that refraineth his lips is wise”, Prov 10. 19 so they try to make Him speak freely thinking that they will be able to find fault at some point. We can rejoice in the assurance that this is a futile exercise because they are trying to discredit the One Who is the Word of God; it is impossible that He could ever speak a word that is not consistent with the mind of God.
Are we careful to live in a way that is true to the Word of God alone?

Memory Verse: “Laying wait for him, and seeking to catch something out of his mouth, that they might accuse him.”	Luke 11. 54
August 9.	Luke 12. 1-12.
Warning and Consolation.
While the Pharisees press the Lord with questions, a great multitude gathers around Him; it was so great that they were treading on each other. It may well be that they can sense the contention and come to see what happens however the Lord takes time to warn His disciples about the hypocrisy of Pharisees. The fact that He refers to it as leaven is a reminder that allowing ritual to replace reality is something which may easily come in without being seen, but it will lead to pride and contention such as has just happened. It does not matter how well meaning a ritual is, if it becomes the end in itself rather than an expression of the heart, it will tend to pride. It I only as a right heart is at the root of an action that we will be preserved from the pride that will damage the work.
In addition to the warning about the effect of such doctrine, there is also a warning that it cannot be hidden on a permanent basis. While the error may be covered at the first, it will be revealed in a way that leaves no doubt as to its character; sadly, the effect may be that it is too late, either because we fail to recognise what has happened or because others may have been stumbled by the error before it is exposed. Just as the leaven permeates a loaf before it is clearly seen, so we cannot afford to allow error as it will permeate the saints and cause damage that cannot readily be recovered.
The Lord proceeds to warn that we must not act out of fear. Sometimes, we may be tempted to hide behind a veneer of respectability; sometimes, we may not be as clear as we ought because we are afraid of opposition. There are two answers to this: firstly, the reality will become apparent so, even if we only speak in secret, what we say will be reported publicly; there is therefore no value in trying to hide our true position; secondly, there is a consequence to our actions: if we are motivated by fear of men, all they can do is kill the body, but they can leave someone to face the judgement of hell. This may be true for an individual who is afraid so he will not bow to the Saviour; it may also be true because we are afraid to warn someone and it leaves them in their sins to face the judgement of God. In either case, fear has caused untold damage.
The Lord gives a threefold antidote to fear: Firstly, five sparrows are bought for two farthings and none escapes the attention of God. By comparison with Matthew chapter 10 verse 29, the fifth sparrow is in effect given away, but still God takes note, so how much more does He watch us, even to the extent that He does not miss a single hair. Secondly, He will honour before the angels all who are prepared to take their stand with Him whereas both those who are afraid and those who cause fear will be caused to answer . Thirdly, the Holy Spirit will provide the answers when a challenge is raised, even if it is in the face of the powers of men. They may bring us to stand in front of the magistrates who govern the town, but the Holy Spirit will give us an answer that brings glory to God in such cases.
How ready are we for every aspect of our life to be publicly exposed?

Memory Verse: “Also I say unto you, Whosoever shall confess me before men, him shall the Son of man also confess before the angels of God:”	Luke 12. 8

August 10.	Luke 12. 13-21.
True Wealth.
As the Lord speaks, one of the people who is listening asks Him to help with the matter of an inheritance that his brother is refusing to divide. As far as we can tell, the claim is justified in a legal sense but the Lord will not act in judgement at this time. He has the authority to judge and, in the right time, He will judge on a righteous basis, but that time has not come as yet. Rather than help, He turns to the people and warns them against covetousness. This is interesting because it is not what we might expect and, as far as we might have thought, it is not a clear violation of the law. The teaching here is simply that we may be covetous in heart even if we are only trying to lay claim to something that is rightly ours; the true spiritual value is to be content with what we have, 1 Tim 6. 6-10. Our life is more than possessions so if we are taken up with these, we are robbing ourselves of the fulness of life that our Lord desires for us and also, we are robbing Him of the portion that He should receive from our life.
The Lord proceeds to illustrate the true values by telling a parable which highlights the danger of applying natural thinking to the things of God. A rich man has an abundant harvest. There is nothing wrong with this in itself; the Lord gives no indication that the riches were earned in an unjust way and the fact that he had a plentiful harvest suggests that he is diligent in his work and the harvest is a reward for his labour. 
The next expression shows the downward path: “he thought within himself”. Here is the root of covetousness and indeed of all forms of sin, 1 Tim 6. 10. He gives no thought to God or others. A little earlier, one of the lawyers had asked how he could inherit eternal life, 10. 25; on another occasion a lawyer had asked which is the greatest commandment, Matt 22. 36. On both occasions, the answer referred to the foundation of the law as the requirement to “love the Lord thy God” and to “love thy neighbour”. The man has clearly failed in both of these.
He makes plans to lay up his goods in store for the rest of his life; he has provision for every circumstance that life can bring except for one: he has forgotten that he must give account to God. He looks forward to many years but God says “This night”, what a sad picture of the natural man who does not take account of God: he has made provision but he must leave it all behind because we can take nothing of this world into death, 1 Tim 6. 7. The wealth that could have been used to honour God and to help others voluntarily, will fulfil that purpose under the hand of God. A man who had every opportunity to lay up treasure in heaven by using his goods for the blessing of others will find that he stands empty before God while his material abundance is left for others to enjoy. It is a solemn lesson for each of us to be certain that we set a right value on possessions.
How do we match up in terms of our valuation of this life against eternity?

Memory Verse: “And he said unto them, Take heed, and beware of covetousness: for a man’s life consisteth not in the abundance of the things which he possesseth”
	Luke 12. 15
August 11.	Luke 12. 22-31.
Lessons from Nature.
The Lord now explains exactly what He means for His disciples. It is noticeable that the Lord will say some things publicly and others to the disciples alone. Not every one is ready to receive the whole truth of God so we need wisdom to teach according to where a person stands in relation to the Lord. The parable has a lesson for everyone because all will give account to God, Rom 14. 12.
As far as the disciples are concerned, they are instructed not to become occupied with food and raiment. When Paul writes to Timothy, he points out that we should be content with these basic needs, 1 Tim 6. 8, here the Lord is emphasising the fact that He knows our needs and He can provide. It may be that there is a particular emphasis on the days in which these disciples would serve and also the days that follow the present. In both cases, to follow Christ is to give up every natural relationship and even the means of support in that no one will be able to buy or sell without the mark of the beast in a coming day, Rev 13. 17. For some today, the same is true and against this background, these words have a particular significance; where the circumstances are more favourable, we must recognise the need to help those who are not in such a good position.
The Lord points to the ravens as the first example of provision; the name suggests something that will eat to the full. Even such a bird is satisfied with the provision that God gives. If this is true, how much more can we trust Him to provide for us when we fulfil His desire that we should be content with a basic provision.
The Lord next uses growth in the body to highlight the fact that we add anything to our height as a result of thinking about it. Growth comes from taking in food, so this illustrates the effect of food. The precision of His words is interesting: if we are overly anxious, it will show in our appearance, but our height will never increase.
As fr as clothing is concerned, the Lord uses the lilies of the field to demonstrate that God will clothe with a beauty that cannot be surpassed with the greatest wealth of man. There are many examples which the Lord could have used, but the reason for this is twofold: the lily is a relatively small and short-lived flower. If God takes care even for something so insignificant, He will take care of His people who are dear to Him.
In contrast to the cares that press on the world, the Lord tells us where our concern should be centred: the focus of our life must be the kingdom of God. This is the centre of God's thoughts because it is the place where the Lord Himself will receive the glory and honour that is His due. Our thoughts must rise to the same place as His then we can rest in the certainty that He will provide all that we require because He knows our needs and He is more than able to meet in His own way and for His glory.
Let us consider our way of life to see whether we show the faith that we profess.

Memory Verse: “But rather seek ye the kingdom of God; and all these things shall be added unto you.”	Luke 12. 31

August 12.	Luke 12. 32-40.
Treasures and Watchfulness.
As the Lord continues to speak to the disciples, He offers the assurance that their Father will give them the kingdom. As often happens, the Lord uses the end to give a motivation to face the trials of the present. There is nothing in this present world that should detain us, but we can rest with certainty on the assurance of future glory.
In view of this, the Lord goes on to contrast the benefits of this life with the benefits of seeking eternal reward. He begins with an allusion to the challenge of Haggai 1. 5,6. The people were called to consider their ways in view of the fact that everything they were doing came to nothing. The earlier parable has reminded us of the fact that whatever we gain in this life will be left, so there is no profit in building up wealth. In contrast, when we are seeking to further the kingdom of God, we are storing treasure that cannot be stolen or corrupted. In addition, because our treasure is there, our heart will be set on those things as well which means that we will have a double incentive to continue in this path. As soon as we lay up treasure on earth, we are distracted from our true work.
The Lord now gives a second challenge: we are to be ready for work and a shining light in the world. Peter takes up the first idea when he writes, “But sanctify the Lord God in your hearts: and beready always to givean answer to every man that asketh you a reason of the hope that is in you with meekness and fear”, 1 Pet 3. 15 while Paul shows us how we can bear witness in Philippians chapter 2 verses 14-16, “Do all things without murmurings and disputings: ye may be blameless and harmless, the sons of God, without rebuke, in the midst of a crooked and perverse nation, among whom ye shine as lights in the world; Holding forth the word of life; that I may rejoice in the day of Christ, that I have not run in vain, neither laboured in vain”.
The Lord tells of the blessedness of those who are watching for their Lord to return from the wedding: we can readily link this with Revelation 19 where the marriage of the Lamb takes place in heaven, then He returns with His bride to the earth. It does not matter when He comes, the faithful will be waiting and they will be invited to share in the joy of the celebration that will resound through the next thousand years as their Lord brings all things into subjection to Himself and takes His rightful place as King of kings and Lord of lords. These servants will each hear the words, “enter thou into the joy of thy Lord”, Matt 25. 21. In contrast, those who are not watching are like the man who was robbed because he did not know when the thief would come. On four more occasions, the picture of a thief is used to show the character of the coming of the Lord as far as the world is concerned, 1 Thes 5. 2,4; 2 Pet 3. 10; Rev 3. 3; Rev 16. 15. There is a slightly different background in each passage: darkness and slumber, 1 Thes 5; scoffing, 2 Pet 3; dead religion, Rev 3 and final judgement, Rev 16. 
Do our lives show that our thoughts are set on eternal things?

Memory Verse: “Be ye therefore ready also: for the Son of man cometh at an hour when ye think not.”	Luke 12. 40
August 13.	Luke 12. 41-48.
Watchfulness, the Evidence of Faith.
As Peter listens to what the Lord is saying, he is not sure whether this is something for the disciples alone or for all people. The way in which He turned to the disciples in verse 22 suggests that it is specific to them however the later words, especially verses 37 to 40 appear to be wider in their application. Peter's concern appears to be that there may some who do not appreciate the impact of these words on them. The Lord answers by making clear that His words apply to all who undertake the work of feeding His people, whether it be those who listen as He speaks or those who read later. He has given responsibility to His servants to provide food for the house and there is a blessing for those who fulfil that work faithfully until He returns: for such, there is a prospect of position in the kingdom when the Lord reigns. This is the work that Peter is commissioned to do in John 21 after the Lord has risen from the dead. In that context,. The Lord makes clear that we are to do what He asks of us without asking what others are doing. Paul makes clear in 1 Corinthians chapter 14 verse 3 that this is a basic requirement of any who take part publicly in the assembly. He speaks of edification, exhortation and comfort. In verse 26, he again states that all things should be done to edify the saints. 
In contrast to the faithful servant, the Lord describes others who may undertake service in His name. The first is the servant who decides that the Lord is not coming and tries to take control of the servants; this servant is seen to have a double character, he overrules others and he indulges himself. It is sad to reflect on how often such a character has been seen among the people of God and the testimony has been marred. While we may look at men who take a position of unwarranted prominence in a global sphere, it harms the work as much when it happens in a local sphere. For such a person, the Lord warns that He will come in a way that surprises him; his condemnation is clear, his conduct is evidence that he is not a man of faith so he will find himself condemned with the unbeliever. This is the same principle as the Lord taught in Matthew chapter 7 verse  22,23 regarding those who say Lord, Lord, but do not obey His word.
The unfaithful are divided into two groups: those who act in wilful disobedience to the master's commands and those who act in ignorance but are still guilty of judgement. This gives us a picture of the way in which the Lord will judge men finally. Some know the truth and choose to refuse it; for such there is a severe judgement because they have been guilty of wilful rebellion. This would be especially true for those who profess the name of Christ but teach people doctrine which undermines Him and His work. In contrast, for those who do not have a full revelation, there will be a less sever judgement. This is explained in more detail in the opening chapters of Romans where the Jew is condemned for his profession of the law which is not matched by true obedience. How much more severe is the judgement for those who know the Gospel and still reject Christ.
Are we looking for reward in heaven or on earth?

Memory Verse: “Blessed is that servant, whom his lord when he cometh shall find so doing.”	Luke 12. 43

August 14.	Luke 12. 49-59.
The Character of Last Times.
The Lord now warns about the true character that His coming will bring in its immediate aftermath. The Jews were looking for a kingdom of peace and righteousness but He warns that there will be division and strife for those who stand for the truth. Rather than peace, it will be like a fire that comes because He will divide men; the majority will not want to know Him and certainly not to bow to His authority. For Himself, there is the prospect of the fulfilment of His work which is a baptism of fire. It is interesting to think that John foretold the days when He would baptise with fire, yet now He speaks of Himself being baptised in the same context. The significance is that, before He acts as Judge, He will Himself take the judgement so that there is a righteous basis on which men may be forgiven and delivered from their sins and the judgement that sin demands. This is a picture of the fulness of the grace that comes through Him and we should never belittle the horror of the path that He would tread; it goes beyond any suffering that others face.
As far as division is concerned, then He will divide families. The family is the basic unit of human experience, but such are the claims of Christ that they override even this union; we need to remember that He must have the first place, even if it means giving up the family for His sake. As John shows in John chapter 1 verse 12, the moment a person is born again, they are a child of God so they come into a new family. This relationship is one which must transcend the natural relationship so any who are born again will identify with the people of God before their own family. The fact that the Lord quotes father and son or mother and daughter is an indication that the closest ties of nature cannot stand in place of the Lord. The mother-in-law and daughter-in-law suggest a relationship that is based on the choice of a husband, but even this will not stand in the way of the faith that obeys the call of Christ and follows at any cost.
He now turns to the people and shows the extent of their blindness. They look at signs of the weather and make judgements for a day based on what they see, but they completely fail to see the evidence of the times that the Word of god has foretold. This should come as a challenge to us in that we need to be careful to ensure that we do not become so occupied with the daily events that we miss the reality of what God is doing. It is sad when someone can be more occupied with a shower of rain or excessive heat than the fact that the Lord has come, but we are doing the same if we allow ourselves to become preoccupied with the events of daily life and failing to live in the assurance that the Lord is coming so any doubt about the future may be completely irrelevant.
The final warning follows from this. It is far more important to be right with each other so we should be careful to live in such a way that no just accusation can be brought. Clearly, if we suffer for the sake of Christ, we cannot compromise, 1 Pet 2. 18-25
What does the prospect of the Coming of the Lord mean to us?

Memory Verse: “Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?”	Luke 12. 56
August 15.	Luke 13. 1-9.
The Need for Repentance by All.
Some ask about some Galileans whose blood had been mixed with the sacrifices by Pilate. They seem to imply that the Galileans may be more guilty than others. It is a common idea that an unusual death or injury is a result of a direct intervention from God. The reality is that all suffering in the world is a result of the working of sin but, in most cases, the specific action cannot be directly related to specific sin. We need to be equally careful in our thoughts, a common suggestion is that the many natural catastrophes which occur around us are an indication that the Lord must be coming in a short time. While it is right that we expect the Lord at any time, the actual time is neither important nor certain, it is the suddenness of the event that is emphasised in the Scripture. With the exception of Peter, John 21. 19, the apostles wrote as if they expected the Lord to come in their lifetime but there is nothing in any writing to indicate that it was certain, indeed Peter's last words are a warning to those who try to measure the time and suggest that a delay means the promise will not be fulfilled, 2 Peter 3. 8,9.
The response of the Lord is to point out that every person is under the same sentence: we are all sinners and the judgement of God will fall on any who do not repent. He repeats this in respect of eighteen who died when a tower fell on them. The first instance is an act of evil by man, the second is an accident with disastrous results. In either case, the same lesson applies, rather than assuming that those who suffer are guilty of some great sin which brings such a judgement, we need to recognise that these events are a warning to all that God must judge. Those who have not repented should be thankful that they have been spared from death and given another opportunity to repent. Sadly, many are like the men of the Lord's day who used it as a cause for boasting that there are others worse than themselves.
The Lord tells a parable to confirm what He is teaching. The context means that it is easy to understand the lesson although there is a secondary lesson which we need to take to heart today. The parable concerns a tree that has failed to bring fruit for its owner for three years. The immediate meaning is that Israel have been privileged for many years and yet they have still failed to bring fruit for the Lord. The time is coming when the patience of God will end and they will be set aside. The book of Acts records the way in which this happens as the offer of salvation in the Gospel, which is to the Jew first, goes out to an ever increasing sphere until all the world is reached. The death of Stephen marks an initial turning point, Acts 7. 54, then the establishment of the church at Antioch, Acts 11. 19-26 and finally the rejection of the Jews in Rome, Acts 28. 28. The secondary application for us today is that the dealings of God will revert to Israel when the fulness of the Gentiles is come, Rom 11. 25; rather than look down on the men of the Lord 's day, let us rise to show diligence in our service for our Lord.
How careful are we to live as those who recognise the grace of God towards us?

Memory Verse: “I tell you, Nay: but, except ye repent, ye shall all likewise perish.”
	Luke 13. 5
August 16.	Luke 13. 10-17.
The Woman with an Infirmity.
The Lord goes on to teach in a synagogue on the sabbath. This is the second of three sabbath miracles that Luke records, each involving a condition that is worse than earlier. It is notable that on each occasion, He takes the initiative to heal. In other instances, the person who is ill calls on Him to help, but the only sabbath miracle where He does not initiate the healing is when the demon is cast out as recorded in Mark chapter 1 verse 21. This is because the sabbath is the sign of the covenant, Exodus 31. 13 and it prefigures the final kingdom when the Lord reigns and the promises are fulfilled completely. It is a work of God alone although only those who are born again will see the fulfilment.
The Lord acts in mercy as soon as he sees the woman although He acts openly so that all can see what He does. She is unable to lift herself up but He calls here and tells her that she is loosed. The result is that the woman straightens herself and glorifies God. He has just spoken about the lack of fruit, now He sees a woman who pictures the same need but in a different way. The nation is completely unable to lift itself up to fulfil the law of God; it is under the judgement of God because, in the flesh, man cannot keep the law. The Lord demonstrates that He can bring the promises to their fulfilment if they will receive Him; sadly, the immediate response is anger from the ruler. Although the scribes and Pharisees were looking to find fault at other times, this is the only occasion that Luke records when He does not question them first and now He is directly challenged for His actions. The sabbath is a day of rest and here is a woman who has had no rest for eighteen years because of her infirmity, yet the ruler fails completely to realise that the action of the Lord is really a fulfilment of all that the sabbath pictured rather than an act of rebellion against the law of God. While we may look on an pass judgement in the light of the teaching of Scripture, we need to realise that it is easy for us to fall into the same trap as these men. There are many actions that we undertake which are not a direct command of Scripture, there are things that we avoid which are not directly prohibited; while there is good reason for these principles to be followed in many situation, we need the wisdom to recognise that there may be occasions when man-made limitations may not be the right way to proceed for the glory of God.
The Lord challenges the ruler with his own actions: he would never think of leaving an ox or donkey without water because it is the sabbath day yet they do not permit a person to be delivered from a condition of great suffering. It is clear that these man were guided by rules which recognised the need for mercy originally but, because a new situation arose which had not been foreseen, they held rigidly to the original rule instead of recognising that they now face a new situation that is already allowed in principle by other rules although the specific instance has not been seen previously.
Let us never allow concern for minor details to overshadow what the Lord desires.

Memory Verse: “And ought not this woman, being a daughter of Abraham, whom Satan hath bound, lo, these eighteen years, be loosed from this bond on the sabbath day?', Luke 13. 16
August 17.	Luke 13. 18-22.
Parables of the Kingdom.
The Lord now asks how He can describes the kingdom of God. In view of what has just happened,He wants the people to understand exactly what is on offer as He comes. He is bringing the possibility of fulfilling the promises of God yet, because of unbelief, there will be a delay before the promises are realised. In that time, the evil will be active trying to deceive the people into thinking that they can enter the kingdom buy another route, just as he has already done with the ritual that the Jewish rulers maintain.
The first illustration is a grain of mustard seed. The emphasis here is on the fact that the seed is thrown into the garden. The word suggests that the action is careless, possibly not expecting any result. This shows how the nation have treated the promises of God; they are so concerned with their own ideas that they have completely ignored the fulfilment of what they profess to expect. In light of their rejection, the seed will come up in places where they do not expect to find it. In this respect, the Lord appears to be indicating that the kingdom will reach beyond the original promise to Israel. As the seed grows, it becomes a great tree and attracts the fowls which lodge in the branches. The initial growth can clearly be seen in view of the testimony of Luke in the book of the Acts to the work of God as it spreads across the western world. What happens as we go through the New Testament is that, while the devil tries to stop the work initially, when it spreads, he begins to infiltrate the work and corrupt the pure doctrine. The parable reminds us that what begins as a work of God can become a place where the devil is at work, perhaps most clearly seen in 2 John, where a man who is motivated by pride takes control of the church and silences those who hold the truth, even trying to prevent John from being heard. While we cannot prevent this on a world-wide scale, we need to be alert to the dangers in the local testimony. 
The second parable refers to leaven which a woman hides in three measures of meal. This is not now an open attack, but a more subtle attack where the truth is corrupted This is seen in Acts 15, where a council is called to ensure the purity and consistency of the doctrine; Paul has to warn the Galatians and Titus about dangers from false teaching while Peter gives a clear exposure in his last letter as does Jude in his. The danger of this form of attack is that it can be plausible so it is possible for the error to be introduced and to spread before it is recognised unless there is great care to preserve the truth. The idea of leaven is something which puffs up so it is a picture of pride. It is interesting to notice how Paul refers to the pride of the Corinthians when he writes to them: they were puffed up regarding the immorality, they were proud of their knowledge. 
The last verse reminds us that all of this is set against the background of the One Who will humble Himself and become obedient unto death, Phil 2. 8.
Are we careful to recognise the wiles of the devil?

Memory Verse: “Then said he, Unto what is the kingdom of God like? and whereunto shall I resemble it?”	Luke 13. 18
August 18.	Luke 13. 23-30.
The Strait Gate.
Someone asks the Lord if only a few will be saved. It may be that this is a question that has arisen because he is thinking about the parables and the danger of appearances which are not genuine, it may be that he is thinking about the prophesies of passages such as Isaiah chapter 6 verse 13 or Zechariah chapter 13 verse 8,9 which foretold judgement for most of the nation.
The answer of the Lord is to point out the need for a personal salvation: there is nothing for the individual to gain by the numbers who are saved; all that matters is that he is one. This is not a selfish attitude because the decision is personal. As John makes clear, John 1. 13, there is nothing that we can do for another person, we all need a personal work of God in our own experience. The incident carries a warning to us about the danger of becoming preoccupied with irrelevant details; it does not matter how many are saved if we are not among that number; the exact timing of events is not important if we are not prepared when the Lord comes; we need to accept the word as it comes to us, meditate on it to learn what the Lord wants from us then obey from the heart.
There are many who will wait until it is too late to enter; they may debate the niceties of doctrine and fill their mind with the word of God, but they do not let it reach into their hearts. Suddenly, they see the events that they have been debating are being fulfilled and they have been left out; the debates will give place to action as they begin to knock only to find that the door is shut. The Scripture gives us a clear warning of different ways in which the door may be shut; on an individual level, the Lord may stop speaking, Job 33. 14; for those who refuse to obey the Gospel, He will send strong delusion, 2 Thes 2. 11; the Coming of the Lord to judge will bring a final end to the witness of God.
The character of these men is clear: they are not open rejecters, they are men who have made a show of obedience to the Word of God. For the Jews, this would encompass the many who taught the people in the synagogues and observed the feast days when they went to Jerusalem; for the present day, it includes those who stand in the pulpits of so-called churches to read and to teach from the Scriptures but without any personal knowledge of salvation. The outward is right, but the inward is untouched so they are left to hear the solemn condemnation, I never knew you.
The Lord tells of a scene where people enter the gate from all parts of the world while those who had the privilege of birth into places where the Word of God was opened regularly, even of hearing Him in Person, are outside. The privileges which we have will never remove the need for repentance on the part of ourselves or others, but it is sadly possible especially with children brought up by the Lord's people, that the truth can be so well known that the need for a change of heart can be lost. We need to be diligent in our preaching to ensure we are faithful in warning of the true state of men..
How far do our lives reflect that we have entered the strait gate?

Memory Verse: “Strive to enter in at the strait gate: for many, I say unto you, will seek to enter in, and shall not be able.”	Luke 13. 24
August 19.	Luke 13. 30-35.
The Desire of Herod.
On the same day as the Lord warned of the need to be saved, some of the Pharisees come to warn Him that Herod is plotting to kill Him. Once again, there is evidence of a strange allegiance between the religious Pharisees who are dogmatic in their doctrine and have little time for people from other nations and the usurper, Herod, who is set up by Rome and is not even a pure Israelite. In any other situation, we might expect them to be enemies, but the common enmity for the Lord is enough to bring them together. The warning is probably an attempt to bring fear and cause the Lord to act in a more secretive way. They have failed to expose His actions in the light of the word of God so now they try to use political means to silence Him. It notable how often in history there has been an allegiance of religion and politics which has a common desire to silence the truth of God. It began with Nimrod, Gen 10, it will end with Babylon, Rev 17,18 and it is tainted with the blood of saints and martyrs, Rev 17. 6; Luke 11. 51.
The Lord replies with an indication that His timetable is set and nothing that Herod can do will stop Him. He speaks of two days of labour and miracles before He is perfected.  He is moving to Jerusalem in full knowledge that He will be put to death there so Herod cannot kill Him because He must die in Jerusalem. This is an assurance in which we can rejoice as we may have the same confidence that our Lord is in absolute control so the threats of men count for nothing: they can only act if He grants permission and we can be certain that, if He does permit a threat to be fulfilled, it will be something that is for His glory. The fact that the Lord refers to Herod as a fox suggests that he is more concerned with subtlety than with open opposition, as such, he is likely to make a threat in the hope that it will bring fear rather than a need to carry out the action.
As the Lord considers His journey to Jerusalem,. He raises a lament for the city that has been so privileged. The words of the Lord are an implicit indication of His deity as He tells that He has often tried to gather the children together under His protection. Moses assured the people that the eternal God is their refuge and His arms are waiting to catch those who fall. He is like the mother hen who keeps the chicks under her wings whenever danger approaches, but sadly, the people would not listen even to the Lord Himself.
The city has killed the prophets and stoned those who brought the word of God, yet still His love is unchanging; they answer a consistent offer of mercy with a refusal that leaves the city to face desolation until the time that the Lord comes in power and glory and they are ready to bow and receive Him with joy. While we consider the sad state of the nation, we do well to ask ourselves how we respond to the love of God for us.
How far does our love reach out to our enemies?

Memory Verse: “O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not!”	Luke 13. 34
August 20.	Luke 14. 1-11.
The Desire for Position.
A chief of the Pharisees invites the Lord into his house for a meal. Luke notes that they watch Him. This indicates that the invitation is not sincere, they are only interested in finding fault with the Lord so they will manufacture situations to achieve this.
In the house, there is a man who has dropsy. The man has a disability which affects his whole body and it is likely that he is only there cause they want to trap the Lord. Once again, we see the intense hatred of these men for the Lord but he asks them if it is lawful to heal on the sabbath. He does not enter into a debate, He simply raises a question which shows the true nature of their complaint: they are not prepared to do good for another man because it is the sabbath; this is a denial of the character of God.
The lawyers and Pharisees hold their peace; they know that any answer which they might give would only cause them to be discredited. If they agree, they are conceding that He is right, if they argue, they will stand condemned as heartless in the eyes of the people. They can answer as they choose, but they will be discredited as far as the people are concerned. Here is the wisdom of the answer that the Lord gives.
He heals the man then He turns to the accusers and shows their hypocrisy by pointing out that they would not leave their donkey or ass in a pit because it is the sabbath day. His challenge is becoming more pointed because the need is greater. In chapter 6, He simply asks if He should do good; in chapter 13, He compares the need to providing necessities of life; here He compares it to relieving intense distress. The challenge is consistent with the need of the individual, the Lord does not exaggerate to make a point.
If the people watch the Lord, then He watches them. They are trying to expose Him, but He tells a parable which exposes them for their self-seeking nature. He notices that they are vying for the best seats in the place; He tells them that they would be better to take a lower place. If they take the highest place, they can only move down and they appear to people as someone who is trying to gain position among the people; it is also likely that by the time they are moved, only the lowest place will be available so they are shamed for pride. In contrast, if they go to a low place at first, there is opportunity for them to be given a higher place; if this happens, the people gain the impression of someone who is important enough to be moved into a higher place than they chose for themselves so they receive honour from those who watch them.
Paul writes of the Mind of Christ in Philippians chapter 2 verses 5-8 and shows how He fulfils His won teaching by leaving a place of unrivalled glory for the lowest place that life or death could give in this world. The answer of God to this is to give Him a Name which is above every name so that all creation will bow before Him and confess that He is Lord. The word of the wise man is fulfilled, before honour is humility, Prov 15. 33.
Are we looking to please the Lord or to be praised by men?

Memory Verse: “For whosoever exalteth himself shall be abased; and he that humbleth himself shall be exalted.”	Luke 14. 11
August 21.	Luke 14. 12-24.
The Great Supper.
The Lord now addresses the question of who should be invited to a feast. He points out that most invite those who will reply whether friends, family or the rich; it is a normal action because we find it easier to associate with those who have things in common with us but the Lord desires concern for the poor and needy. It is seen in the Old Testament and it is seen again in the example of our Lord. The first attitude is one which brings an immediate reward in that we invite people who return the invitation; the second brings an eternal reward in the resurrection. 
One of the company speaks about the blessing of those who eat in the kingdom of God. He has associated the resurrection with the kingdom and he sees the blessing of those who have a part in the kingdom. Perhaps he is looking for a confirmation of his place; the Lord answers by telling a parable which highlights the fact that there are many who will never see the kingdom because they refuse to come in the right way.
A man makes a great supper and invites many to come. In the context here, this pictures the privilege of Israel who received the covenant promises of God and the law but, rather than recognising their inability to keep the law, they set out to fulfil it with zeal. In the picture here, acceptance at the supper is by virtue of invitation, not any standing, so the Lord is already highlighting the error of their ways. The time comes for the feast and the master sends out his servant to call the guests, but they offer excuses as to why they cannot come. This is a picture of the work of the Lord as He brings the call of God to the people. They have received the invitation and the reminders by way of prophets, but now they have the call of the Lord Himself and they are not prepared to listen. Three excuses are offered: one is too busy with this land, another needs to prove his oxen while the third has married a wife. In each case, the excuse is unrealistic. Someone buying land or oxen would want to see them and prove them before he paid; the third excuse is equally unrealistic in that he would have known about the wedding when the invitation was received. In the first two cases, the likely reason for refusal is pride in that the man wants to see what he has purchased. In the third, it is affection in that he puts his wife before the man who makes the feast. We can all make the same excuses: perhaps we are too occupied with our possessions for the Lord, perhaps we are too busy with our work or perhaps we want time with the family: these are common excuses for failure to enjoy the fellowship of saints or engage in service for the Lord. 
The man sends his servant into the streets and lanes of the city to bring in those who are only too glad to receive an invitation; this is a clear picture of those whom the Pharisees despised as publicans and sinners. Finally, when this fails, He sends out to the highways and hedges, picturing the Gentiles who have no part with the nation. Here is the grace of God that brings salvation to all men, Titus 2. 11
Where do our affections really lie?

Memory Verse: “And sent his servant at supper time to say to them that were bidden, Come; for all things are now ready.”	Luke 14. 17

August 22.	Luke 14. 25-35.
The Cost of Discipleship.
Great multitudes follow the Lord so He explains what true discipleship is. The setting here is important because it gives balance to the message of the previous parable; An open invitation does not mean that there is no cost if a person chooses to follow.
The first cost is the loss of family; when a person receives the Lord, they become a child of God and are born into His family, John 1. 12,13. This relationship must take priority over the natural family. We all have a duty to support our families, whether the young or the old, but we must not let them exert undue pressure that keeps us from obedience to the Lord. This is precisely the issue that is seen in the third excuse of the parable.
The second cost is that we must take up the cross. This means that we live in a way that demonstrates to the world that we have no part with it. This is the issue which caused the earlier excuses; the men wanted their possessions rather than the Lord; there is no place for compromise, we may have the world or the Lord.
The Lord now gives two illustrations of what is involved in making the choice to follow. It is not a simple question of believing and everything falls into place, such preaching leads to professions of faith which will not stand the test of time; indeed, as John 6 shows, they may not even be prepared to accept the claims of Christ directly.
The first illustration is a man who wants to build a tower; unless he costs the work and ensures that he can finish, he will be open to mockery because he did not finish what he began. We must make clear the cost of following the Lord. It is possible to make the Gospel sound like a simple question of eternal life without any consequence in the present; if we do this, someone who makes a profession will not be prepared to give up their present life, so they will become an object of ridicule for any who see their failure to live according to their profession. The problem for these people is that they want to be prepared for the future judgement without giving up the present life.
The second illustration is of a king who wants to go to war. If he does not have an army that is capable of overcoming the enemy, he is better to negotiate terms of peace before he enters into a conflict which means that he loses everything. In this case, the issue is that the disciple of Christ will face hostility. If he is not prepared for this, then he may not recognise the power at his disposal, so he will fall in the face of the attack,. There is no question about the power available to the believer, but the issue is that we need to be aware of this; this is part of the message that we ought to preach so the believer stands firm. 
Any who are not prepared for the cost or the hostility are like salt which has lost its savour: it has no effect and can only be discarded as useless for every purpose.
Let us put our faith to the test of true discipleship as seen here.

Memory Verse: “Salt is good: but if the salt have lost his savour, wherewith shall it be seasoned?”	Luke14. 34
August 23.	Luke 15. 1-7.
The Lost Sheep.
The publicans and sinners come to hear what the Lord has to say. This is in keeping with the teaching that the Lord had given in the parable of the great supper but it is consistent with the demands of discipleship because they mean that the scribes and Pharisees would lose face whereas the publicans and sinners have nothing to lose. It is a picture which is often repeated, there is no place for pride where faith is exercised so it does not appeal to people who are concerned with appearances.
The scribes and Pharisees murmur as they see this because He is associating with the wrong kind of people as far as they are concerned. This is another expression of the pride that looks down on certain people because they do not meet our standards. The Lord never used such measures neither should we as His people; we must recognise that He makes no distinctions in any of the ways that men do. He will eat with the publicans and sinners as readily as with the scribes and Pharisees however He will never allow this to corrupt Him either by sinful association or by making a show.
He answers the challenger with a three-part parable to illustrate the way in which the Godhead work for the good of mankind. The first of these is the parable of the lost sheep, where a man has one hundred sheep but one is lost. The lesson is immediately clear, He is the Shepherd Who is ready to seek any who will repent even in the outcasts of society.
The love of the Shepherd is such that He will leave the ninety-nine sheep so that He can find the one that is lost. Clearly, He does not leave them in a dangerous or barren place, John tells us that the wilderness where the Lord fed the five thousand was a place where there was “much grass”, John 6. 10, so we can be certain that the Shepherd has left them to feed in abundance while He searches for the lost sheep.
The extent of the love is that He searches until He find it: this is the only event that will stop the search. We may be content to make a show of looking and then give up; we need the love of the Saviour Who never stops until the lost sheep is found.
When He finds the sheep, He lays it on His shoulders: Isaiah chapter 9 verse 6,7 tells us that the government is on His shoulder, but when He brings the sheep back, He lays it on both shoulders, showing that His concern for the comfort and the security of the sheep. If He can uphold the Universe at a word, He can keep His sheep in perfect peace and security.
As He returns, He calls His friends and neighbours together to rejoice because the sheep has been found. If His love would not stop, then His joy overflows as a result of finding the sheep. It is a joy that fills heaven from the throne of God to the lowest angel because their Lord is glorified in the salvation of a soul.
Let us ask whether we are ready to seek the lost with the same love as the Lord.

Memory Verse: “And the Pharisees and scribes murmured, saying, This man receiveth sinners, and eateth with them.”	Luke 15. 2

August 24.	Luke 15. 8-10.
The Lost Coin.
The second part of the parable is about a coin that is lost. If the Shepherd lost one sheep in one hundred, the woman has lost one coin out of ten. This is a picture of the Holy Spirit at work in the lives of those who are dead in sins. It may be that it has a smaller group in view than the sheep and certainly the scope of the search is far less: the coin is in the house whereas the sheep was in the wilderness. In the immediate context, this may picture the religious Jew as opposed to the publican and sinner. They are within the boundary of the house, but they are no less lost than the other. This is a message which the scribes and Pharisees did not want; they liked to think that they were better than others. The coin is lifeless. Paul explains this in Ephesians 2. 1-10 when he speaks of the believers as being dead in trespasses and in sins but acknowledges that he was the same. It is the love of God and His quickening power that brings life and lifts us up to sit with Him in heavenly places. Without a work of God, there was nothing that we could do to bring salvation, but His grace has saved us. 
The thought of the coins appears to be the pledge for a bride. In this way, we can see a clear picture of the work of the Holy Spirit as He calls out a people as a bride for Christ. The woman performs three actions which we can readily understand. Firstly, she lights a candle: it does not matter how light the room is, there will always be dark corners where the light does not reach. Secondly, she sweeps the house: even with a light, there is a possibility that something may hide the coin so the house is swept to ensure that no place is missed. Finally, she searches diligently until she finds it. All of this takes place in then house suggesting that this involves people who have a form of contact with the truth of God although it has not yet reached into their hearts to bring new life.
The light reminds us of the Word of God being brought to bear on the life; the Holy Spirit works to enlighten minds that are blinded by sin and the devil. He will open their understanding so that they can appreciate the truth of the Scripture as it applies to them. 
The sweeping reminds us of the work of the Spirit to sanctify, exposing sin to open view and bringing about conviction which will lead to repentance. As John the Baptist taught clearly, there is no value in an outward form unless there is fruit to match. It is good when the Word of God exposes sin in our lives, but this will never have any effect unless we allow Him to deal with the sin and cleanse us.
The diligence reminds us that this is not a casual work. No one will ever come into the good of God's salvation by making a casual acquiescence to certain truths. It requires a mind that is ready to acknowledge sin and put it away so that the life of God can be seen.
Again, there is a picture of the great joy when the sinner repents.
Are we as diligent and as faithful in seeking the lost around us?

Memory Verse: “Likewise, I say unto you, there is joy in the presence of the angels of God over one sinner that repenteth.”	Luke 15. 10]
August 25.	Luke 15. 11-32.
The Lost Son.
The last part of the parable tells of a lost son. It is one which is well known among most who have any knowledge of the Word of God. The first part showed a shepherd seeking a sheep who had strayed accidentally; the second concerned a coin which had no control over its state but was lost carelessly; this concerns a son who is wilful in his choice to go away. The younger son decides that he wants to make his own choices and leave the restriction of his father's house. The immediate force of the parable now is very clear. This is a picture of the publican or sinner who has turned his back on God in order to fulfil his own desires. This is emphasised by the description of his conduct: he takes all that he has, gets as far away as possible and wastes it in riotous living. The Lord makes clear that He does not condone the conduct of such people. He eats with them, He listens for them to call, but He does not accept them as they are. In the first two instances, the picture is of someone actively seeking for what was lost, now it is the circumstances of life which bring about a change of heart. This is not the Shepherd-Son or the Spirit seeking, this is the Father, the Sovereign God Who moves in the affairs of the world or of individuals to accomplish His purpose. The teaching of Romans 1 is that there is no a person in this world who can claim that God has left them alone; He speaks through creation and through conscience as well as His Word so no one will have any excuse in the day of judgement..
A famine comes and awakens the wayward son to his need and to the fact that his father could meet that need. Here is the sinner who realises that sin brings a harvest which is not all that the devil would have us believe: instead of pleasure and liberty there is sadness and bondage without any possibility of deliverance. He knows that he is wrong, he knows that he has forfeited any right to family privilege, but he is ready to return to his father and accept the place of a servant. 
If the father was not actively seeking, he is certainly waiting when the son returns. He runs to meet the son with compassion and greets him as though nothing has happened. The son cannot even make the plea that he has prepared because the father is so glad to see him returning. The parable does not make clear that the father required repentance, but the actions of the son make clear that there is repentance and this is what the father was looking for. He receives the son with a robe, showing the past has been covered, a ring showing the relationship has been restored and shoes showing that the life has been changed. 
The elder son returns. Here is a picture of the scribes and Pharisees as they murmur instead of rejoicing to see the evidence of repentance. The one who went away has come back into the fulness of the father's joy while those who profess to be faithful shut themselves away from His blessing because they will not accept the repentant sinner.
Are we ready to accept all who may come? 

Memory Verse: “But the father said to his servants, Bring forth the best robe, and put it on him; and put a ring on his hand, and shoes on his feet:”	Luke 15. 22
August 26.	Luke 16. 1-9.
The Unjust Steward.
The context of this parable indicates that the Lord is following from the exposure of the scribes and Pharisees as seen in the older son of the last parable. In this parable, He warns them that they will be called to account because they are the stewards of God. The picture shows that their sentence is severe: they have wasted what they were given and the time has come for them to receive the recompence for their unfaithfulness. 
The master receives word that his steward has failed and asks for an account; the steward is faced with an awkward decision: he can accept the need to labour for his needs but he does not appear capable of this is; he can beg but his pride will not allow this which is perhaps also why he does not even consider the option to confess his guilt and rely on the mercy of the master. Sadly, the result of his reasoning is that the steward decides to write off the debts that others have incurred in a way which means his master is robber of his money and the steward is in favour with the debtors. It is likely that his position gives him control over the finances so that the master will not demand a full payment once the steward has accepted a lower price. 
While there is a clear warning for all of us in the parable, the details indicate the way in which the Lord sees the actions of these men rather than any suggestion of an example. It demonstrates the way in which they are thinking. They have the word of God; they are unable to meet its demands and much less to teach the people in a way that is consistent with the authority of the word. In contrast to the despised publicans and sinners who come to the Lord, 15. 1 because they knew their failure, these men manipulate the law in a way which means that they are able to meet its demands.
We must not lower our standards to accommodate our weakness but rather with the help of the Holy Spirit, we should strive to maintain our standards for His glory.
The master sees what the unjust steward has done and commends him for his wisdom.  This is common in the world: men who lose out because someone has taken advantage of them are still more prepared to commend the supposed wisdom of the person who has taken advantage than to profit from the opportunity that they have given. It is interesting that, whereas the devil tempted the first woman with the promise that she would know good and evil, the world in general is not concerned with right and wrong so much as what is convenient for itself. If we try to live by an absolute standard, we will find that we will be challenged by those who believe that the right is what suits them.
The Lord ends with a veiled warning as He states that those who make friends of unrighteous mammon will be received into the everlasting habitations which are associated with rebellion against God; the profit is temporary, the loss is eternal.
Do we live as those who know the future, or as those who only think about now?

Memory Verse: “And the lord commended the unjust steward, because he had done wisely: for the children of this world are in their generation wiser than the children of light', Luke 16. 8

August 27.	Luke 16. 10-18.
True Justice.
The Lord now makes the lesson of the parable clear. The Lord expects consistency in our dealings; there is no value in setting more importance of certain aspects of our life at the expense of others. This is the way in which the scribes and Pharisees behaved: their prayers, fasting and other religious rituals were given precedence over the duties of everyday life such as family responsibility. The same can be true today; we have duties to others which mean that the way in which we treat other people is really an indication of our true spiritual character; while a person may be able to speak well on spiritual matters and to explain the truths of Scripture, this is of no value in their standing before the Lord if they are not showing the love of the Lord to others. The principle is them extended to the question of material possessions and responsibilities. There are two aspects of this which are evident: if we are using our possessions for our own benefit rather than the good of others and the glory of the Lord, then we are guilty of robbing God in the same way as the nation of Israel were doing in Malachi's day. Equally, if we fail to fulfil our responsibilities in our secular employment, we are failing our Lord because we should be doing our work as the servants of Christ, Eph 6. 5,6. The warning of the Lord is that we will never make real spiritual progress unless we handle the daily sphere in a faithful way, because it is in our daily life that we are trained for His service. 
A second warning is given about the danger of serving two masters. This is a balance to the earlier warning. We must fulfil our duties in a faithful way but we must never allow our duties in a material sphere to take control of our life. We are faithful to our employer because we are serving the Lord Christ, Col 3. 22-24 and in the assurance that He will recompense us, not because we are trying to promote our own interests, however much we may try to cover this. It is easy to allow our employment to take control of our life and then to excuse ourselves by giving more to the Lord's work; the same can be true in respect of other duties.
The Pharisees deride the Lord for His teaching. Luke, by the Holy Spirit, tells us that they maintain their position and use it for their own profit in a covetous way. Even if we do not make a profit in wealth, we can do the same in respect of position. The Lord leaves no doubt about the judgement of God on such conduct. The Lord warns that the only things which last are the kingdom and Word of God.
The question of divorce is raised as an issue in this respect. Here is something which must last for life according to Scripture. Sadly, men whose eyes look for more than the Lord chooses to give in terms of riches and position are also likely to be unfaithful in the sphere of the home as well. The root cause of divorce is covetousness; the mind of God is that we should be content in all things even if riches are emphasised, 1 Tim 6. 8.
Are we really concerned with pleasing the Lord, or with what men see?

Memory Verse: “He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much.”	Luke 16. 10
August 28.	Luke 16. 19-31.
The Rich Man and Lazarus.
The chapter ends with one of the most solemn parables that the Lord tells, emphasising the folly of covetousness. It is a clear warning for these men who are now deriding Him that they are leaving themselves open to the prospect of hell. His initial warning was met with derision, so now He clearly shows their error.
The parable concerns a rich man who was clothed in purple and ate in a way that showed his wealth. In this, the Lord highlights a man who takes the two essentials for life according to 1 Timothy chapter 6 verse 8 and uses them as a basis for drawing attention to himself. The order suggests that he puts clothes ahead of food, which may be because he takes this for granted. As such, we see the picture of a thankless man who accepts the goodness of God as if it were his right. It is not difficult to see this in the scribes and Pharisees but what we need to do is search our heart to see if we are the same.
In contrast, a beggar names Lazarus is brought to the gate of the rich man He only desires the crumbs from the table of the rich man. The contrast is immediately evident as far as heaven is concerned: only the beggar is named because the rich man has chosen to ignore the claims of God and the poor man is content with basic food while the rich wants extravagance. Physically, the beggar is full of sores but only the dogs notice. In this, there is another hint from the Lord of the character of the days that would follow when the privileged nation loses the blessing and the dogs of the Gentiles receive it. 
Both men die but the contrast is far greater than the contrast of their earthly lives. Lazarus, ignored by men, is received by angels who carry him in triumph to a resting place in Abraham's bosom. The rich man is buried by men but refused by heaven, and finds himself in the torment of hell. He befriended the mammon of unrighteousness and was received into their everlasting habitation, the Lord now makes clear the full meaning of this. Firstly, it is a place of torment; those who suggest that death is the end have denied the clear teaching of the Lord. Secondly, it is a place where men are conscious of their loss: the rich man sees Lazarus and realises that they are only receiving “the due reward of their deeds”, 23. 41. He does not argue with the judgement but pleads for a drop of water to relieve his suffering. The answer is that he made his choice in life and is receiving his payment now; it is too late to change because there is a gulf that cannot be crossed which means heaven and hell are completely separated. The full extent of the judgement is clear: there is no possibility of escape. 
The rich man finally pleads for his brothers. He had no concern for others while he was alive, but now he cannot face the prospect of his brothers joining him; Abraham answers that such men would never change even if one rises from the dead. This is clearly seen in the fact that they do not believe when He raises Lazarus, John11, then rises Himself.
What are we living for, and where are our treasures?

Memory Verse: “Abraham saith unto him, They have Moses and the prophets; let them hear them.”	Luke 16. 29
August 29.	Luke 17. 1-10.
True Service.
If the Lord warns about the danger of a wrong attitude, He warns His disciples about the danger of stumbling others. Once again, it is easy to see the way in which this follows from the earlier teaching. If the teachers of the Jews have failed to live in accordance with their teaching, then the Lord makes clear that we must do what we can not fall into this trap. He addresses the subject in a way that there will always be situations where a person is stumbled, but we ought not to be responsible for them. The damage is so great that the Lord states that it is better to be drowned in the sea than to stumble one of His little ones. What is in view here is the question of doing things that sets an example for another person who cannot do this with a clear conscience. Paul warns Timothy that the failure to live in a good conscience before God will lead to shipwreck of faith, 1 Tim 1. 19. This is a call for a display of the love that considers how our actions affect others.
The next verses provide us with a mechanism for dealing with such actions. If someone fails, then he should be rebuked and forgiven when he repents. This is the same love that considers others to avoid stumbling. Such actions may cause stumbling so the person who sins needs to realise their fault. Matthew 18 provides us with clear instruction when the person does not repent, but here the expectation is that he will repent so he can be forgiven. The extent of that forgiveness is that he could be forgiven seven times in a day. In Matthew 18, the Lord says that he can be forgiven seventy times seven times. In both cases, the picture is one of unreserved forgiveness. It is inconceivable that the frequency of sin might be such that the need would arise seven times in a day; it is also reasonable to think that, if there has been true forgiveness, no one would be keeping a tally until it reached four hundred and ninety; the lesson is that whether we consider frequency or total, there is no ground for our forgiveness to cease. Paul uses the example of Christ and God to emphasise this when he writes, “forgiving one another, even as God for Christ's sake hath forgiven you”, Eph 4. 32 and “Forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye”, Col 3. 13. 
The disciples recognise that this is beyond their power so they ask for increased faith. We can understand that doubts will arise if a person constantly needs to be rebuked, but we must have the faith to obey the Lord even when we appear to be getting nowhere with the individual. The Lord replies by pointing out that the need is for their faith to be based on a secure foundation, then they can accomplish mighty deeds, however their heart must also be right because they need to recognise that, when they have done everything that is asked of them, it is still only basic obedience, not any cause for great rejoicing or pride.
Are we quick to forgive others, and slow to fulfil our desires if it may upset others?

Memory Verse: “So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants: we have done that which was our duty to do.”	Luke 17. 10

August 30.	Luke 17. 11-21.
The Ten Lepers.
The Lord passes through the midst of Samaria and Galilee as He travels to Jerusalem. It is interesting that Luke recorded in chapter 9 verse 51 that “He stedfastly set His face” and in chapter 13 verse 22 that He was ”journeying toward Jerusalem”. The lesson is that He always had His end in view; He was never in doubt about where He was going or what He would accomplish and every action was leading to that moment, This is a challenge for us in our lives: are we really living each day to ensure that we are making an impact in the way that our Lord wants from us. 
In one of the villages, ten lepers meet Him. It is notable that once again, the lepers are in the village even if they are at a distance. The demands of the law are not being kept in full, Lev 13. 46 as they are supposed to be outside the camp. This shows us how easily the demands of Divine holiness can be lowered; we need to consider how close we are prepared to go to sin or the world in our lives whether individually or collectively.
The lepers cry out for he Lord to help. They know that He is the Master or Teacher with the authority to help them in a way that the law cannot. All the law can do is to exclude because of the defilement, the Lord is able to deliver. The Gospels record instances where the people marvel because His teaching is entirely different to others; this is the reason. The title that they use shows an appreciation that is incomplete. We, rightly, emphasise that He is Lord, but this does not mean that He will not listen to a cry from the heart of someone who does not appreciate this in fulness. They show reverence in line with what they know Him to be, this is all that can be expected.
The Lord sees them. The word indicates the knowledge of the One Who knows the heart. They have cried and, while their words may not meet the exact formula that we expect, their heart is clearly right and He gives a challenge which proves this.
Their faith is seen when He tells them to show themselves to the priests. As far as the record is concerned, the men are not healed until they go at His word. He has healed a leper before and sent him to the priest, Matt 8. 2; Mark 1. 40, but now He asks for faith that does not wait for evidence. They obey and are cleansed but one returns to give thanks. The description shows the heart of the man: he is vocal in glorifying God, he is humble in giving thanks. The final detail tells us that he is the most unlikely one to carry this out. We have no way of knowing exactly what happened to the nine. They give a picture of the attitude of the Jews who thought that they must be saved because of their birth; they did not entertain the thought that they needed to be saved in the same way as a Samaritan or a Gentile. This is the background to the question about the kingdom: they need to realise that the kingdom is present if they will receive Him by faith, and that anything else will leave them without what the Lord desires them to enjoy.
Are we always watching for our Lord, and thankful for His grace and mercy?

Memory Verse: “There are not found that returned to give glory to God, save this stranger.”	Luke 17. 18
August 31.	Luke 17. 22-25.
The Coming of the Lord.
The Lord again turns to explain to His disciples more about His coming. As far as men are concerned, the kingdom is on offer to those who receive by faith, but this does not mean that the disciples will enjoy the peace and rest in a physical sense, nor does it mean that there is not a physical fulfilment of the kingdom in a coming day. This is what the Lord takes time to explain now.
The first words of the Lord should bring a sense of foreboding. The disciples will face a situation where the trials are so great that they will long for the kingdom in a way which means that there will be a strong temptation to believe anyone who suggests that He is coming. The use of the title, Son of Man, indicates that the thought here is of the One Who will rule over the earth as foretold in Daniel chapter 2 verse 44 and chapter 7 verse 14, but before He comes, there will be many who claim to be the christ who will come and deceive. The Lord is very clear that they will not see it. This may be a foreshadowing of the truth that those who believe today will not be called to pass through the days of Great Tribulation which precede the return of the Lord to the earth; in this sense, it is true for each one who lives before the Lord returns to the air, 1 Thes 4. 16-18 that they will not see the days. There is also a reminder for the saints of that day that they face situations which seem to be impossible, thinking that only the Lord can intervene, yet still He does not appear although He will intervene to save, Rev 12. 13-17; they may be in complete despair, but they will still need to wait and trust, perhaps even laying down their lives for the Lord. 
In contrast to the many who will tell about people claiming to be christ, when the Son of Man comes, it will be in a blaze of unrivalled glory that will reach to every part of the sky. There will be no room for doubt, they will not need men to tell them about His coming; there is neither a place on earth nor a person who will be unaware of what takes place at that moment. We can rejoice to know that, if no one is unaware of the glory of His coming, then no one will be able to resist might of His power. Everything that men and the devil have schemed will be turned on its head as the Man of Sin is destroyed by the brightness of His coming. 
The Lord has to warn however that, before the fulfilment of the kingdom in glory, there will be much suffering. He has not come to establish the kingdom immediately so He is trying to prepare them for the suffering that will mark these days when He first suffers and is rejected. This is the path that we are called to follow. Sadly, the truth of these things is being lost or relegated today with the suggestion that the kingdom will be established as a direct result of Gospel preaching. There is great danger in this teaching today because it will raise doubts when suffering comes and for the future, it lays the foundation on which the devil and the Man of Sin will deceive the people.
Let us search the Scriptures daily to test what we see and hear, Acts 17. 11.

Memory Verse: “For as the lightning, that lighteneth out of the one part under heaven, shineth unto the other part under heaven; so shall also the Son of man be in his day.”	Luke 17. 24

September 1.	Luke 17. 26-32.
The Warning of the Past.
The Lord now uses two incidents from the past to illustrate the nature of His coming. In doing this, He highlights a number of different attitudes to the truth. 
The first illustration is taken from Noah. Here is a warning that sounded out for many years. It appears that the first indication was given one hundred and twenty years before the event, Gen 6. 3. The character of those days is that the people eat, drank married and gave in marriage. These are four of the most common activities of life. It suggests that, while Cain built a city and the children of his descendent, Lamech, engaged in some level of manufacturing, the main character of that time was still that the people were meeting the basic necessities of life. It reminds us of the mercy and longsuffering of God because, as far as we can tell, the sin had not reached the excessive levels of immorality that were seen later or that we see today. The issue was that the people had made a choice of rebellion and, when they refused to heed the voice of God, He chose to leave a clear warning for posterity. 
The days of Noah show a faithful preacher of righteousness who continued for many years and men who had a knowledge of God that they chose to ignore.
The second illustration is from the days of Lot. While we read of the stench of iniquity in Genesis 18, the Lord highlights the character of these days in terms of eating, drinking, buying, selling, planting and building. The range of their activities has increased; they are no longer content with the simple activities required to maintain life. Interestingly, there is no mention of marriage suggesting that they have set aside the first institution that God set out, Gen 2. 24. The name of Sodom is linked with a gross form of immorality which is consistently seen in Scripture to be unnatural although this is not mentioned here, what is implied however is that they have set aside the Divine order and instituted their own ways in terms of intimate relationships where marriage is set aside, commerce where buying and selling replaces supporting oneself and social relationships where they have chosen to plant and build rather than live in a simple manner. The significance of this is that they are beginning to replace God with their own organisations. 
The days of Lot show a backslider who is delivered despite his association with the evil city; a woman who comes out only to look back and bring judgement on herself and a city which had no thought for God and mocked Lot because he challenged their actions.  We need to think of these examples and ensure that we are like Noah, whose life was a permanent witness to the coming judgement for the world. We cannot guarantee the response of men, but we should never give them reason to doubt.
What does our life show of the reality of the Coming of our Lord?

Memory Verse: “In that day, he which shall be upon the housetop, and his stuff in the house, let him not come down to take it away: and he that is in the field, let him likewise not return back.”	Luke 17. 31
September 2.	Luke 17. 33-37.
The Character of His Coming.
In view of the coming of the Lord, He gives a warning that the thinking of men will be reversed. There are those who consider the claims of Christ but turn away because they are afraid of what they might lose, yet the reality is that they will lose everything. In contrast those who are prepared to give up this life for Christ will find that He is faithful in saving them. This is the reality of the choice that is set before every person in this world today and, indeed, throughout the course of history. In lands where there is little persecution for the sake of Christ, we may easily lose sight of the real cost of obedience and it is sadly possible that there will prove to be many false professions where people have been happy to go through the form of ritual which does not arouse more opposition than possibly some quiet derision that an “intelligent person could believe such things” to use the form of words is commonly used.
His coming affects every area of life and every person. The bed reminds us of those who are sleeping; the Lord is literally saying that there will be two in a bed and one is taken: it is not an indication of immoral conduct but rather those who are sleeping in the normal way but they will be divided by His coming. Earlier, He spoke about bringing division into families as father and or mother and daughter were set against each other, 12. 51, but now there is an eternal division. Those who were prepared to give up the relationship in time will be saved, those who chose natural relationship will be judged. Typically, this might be the closest relationship of earth being broken: He had taught, “what therefore God hath joined together, let not man put asunder”, Matt 19. 6, but the coming of the Lord will separate husband and wife for ever.
The women grinding shows that they will be affected. This might typically be work done in the home, yet the coming of the Lord will divide between those who are working together in the home. This is the basic unit of life, probably work that a mother and daughter could share, but still they will be separated.
The men in the field suggests harder toil under the heat of the sun, but even this will not deliver from judgement when the Lord comes.
The disciples ask where the one is taken and the answer is given that the eagles will gather wherever the body is. This is an indication that those who are taken will come under judgement. The same picture is seen in Matthew 13 where the Lord clearly states in the parable of the wheat and tares that the tares are harvested first, v.40-42; the same is seen in the dragnet later in the chapter, v. 49,50. We are looking for Him to deliver us from the outpouring of wrath that is coming on this world, 1 Thes 1. 10, but the principle is the same although we will be the ones taken to be forever with the Lord, 1 Thes 4. 17.
What impression do we give of His Coming to the lost around us?

Memory Verse: “Whosoever shall seek to save his life shall lose it; and whosoever shall lose his life shall preserve it.”	Luke 17. 33
September 3.	Luke 18. 1-8.
The Need for Prayer.
The Lord tells a parable which encourages men to pray without fainting. The connection with the previous verses is that He has warned about times coming when they are longing for His return and facing immense hardship but their prayers appear to be unanswered. He does not want them to despair, thinking that they are not heard.
The parable tells of a judge who had neither thought for God nor his fellow men. We do not know how he came to be in such a position of privilege yet it is a picture which is repeated in a variety of forms today. Most, if not all, have faced or will face situations where they answer to someone who has no interest in any but themselves.
A widow comes to the judge to plead for justice from an adversary. Once again, the exact details of her case are not given because this allows the parable to be applied to the many situations of life where we may find ourselves facing adversity without any way of saving ourselves.
The initial reaction of the judge is that he does not listen to her. If he has no regard for God or man, then he certainly will not be moved to pity for a widow who has nothing to offer him. The message of the parable is that the woman knew the right of her case so she continued to plead despite the rejection of the judge. It is clear that the woman's action is the only example to be considered and it brings us to review the question of our prayers: we bring a request to God that we know to be right and according to His Word, but we do not receive the answer that we expect; we must have the faith that persists in prayer because we are certain that He will act although we may not know the time.
The judge only listens because of her persistence; he is not concerned with justice for the widow, only his own benefit. She is becoming wearisome to him, it is likely that he knows that if he passes judgement as she requests, there is no ground for objection so he concedes for an easy life.
The Lord makes clear that God takes interest in His people and is certain to avenge them. In the context of the parable, we may have absolute confidence in the prayer because it is clearly the mind of God. He wants to prove and strengthen our faith, so that we learn to be wholly dependent upon Him. We must not doubt His goodness because the circumstances of our lives are not altogether as we would desire but we can be certain that “all things work together for good to them that love God”, Rom. 8. 28.
The assurance is given that, if the woman is heard by an unjust judge, then God will act speedily to vindicate His own. There may appear to be a delay in the fulfilment of His Word, but only because He is working out a greater purpose which will bring greater glory to His Name.
Are we careful as to the subject of our prayers and persistent in asking?

Memory Verse: “And he spake a parable unto them to this end, that men ought always to pray, and not to faint;”	Luke 18. 1
September 4.	Luke 18. 9-14.
The Pharisee and the Publican.
The Lord now sounds a warning for those who are trusting in their own righteousness. In His ministry, He has been dogged by men who are ready to criticise others for any action which does not meet their ideas, yet they are not prepared to allow the Word of God to show their own failures.
The parable involves two men who pray in the temple. Both men go to the same place and, outwardly, they perform the same activity but the reality is vastly different. The Pharisee stands to pray in a way that deliberately draws attention to himself; his words show that he is only interested in telling God how good he is. The prayer shows no evidence of acknowledgement of God, personal failing or need. The Lord sums it up in the words that he “prayed thus with himself”. Comparison with the example of the Lord shows that this man had no concept of what prayer means yet we could ask ourselves if we are tempted to pray in a similar way. Even when we realise we are not seeing the Lord's hand at work as we would life it is sadly possible that we can hear prayers that appear to suggest we are doing what we ought and the Lord has chosen not to work, often with the suggestion that He has given up on the area because of their refusal to listen.
The publican stands in total contrast to the Pharisee. The Pharisee was quick to condemn him although he know of any just ground for this; the publican did not need anyone else to point out his failings. He took a distant place to show that he knew his sin separated him from God; he did not raise his eyes because he knew he was a guilty sinner who could not look on God; his only basis for coming was to seek for the mercy of the Lord. As he prayed, he made no effort to justify himself; he was not even prepared to plead that he wanted to change; he came as someone who was condemned by his sin and helpless to save himself. The word that he used as he pleaded for mercy is an acknowledgement that his prayer can only be answered if God is prepared to provide a ground on which to show mercy. The result was that his prayer was heard, he returned justified by God because he took his rightful place and rested on God to do for him what he could not do for himself even if he was by man. In contrast, the Pharisee returned justified in his own eyes and possibly in the sight of men, but not in the sight of God.
Let us learn the lesson of these two men. While there is a very clear Gospel interpretation, the principle can be taken in respect of our prayer life. We need to come in humility to seek the Lord's grace, not in pride thinking we merit His favour. Too often our prayers lay claim to promises that are taken out of context because we do not consider a condition that is linked to the promise. At all times, our prayers ought to be consistent with the character of the Lord, and with a single eye to His glory.
Are we marked by humility in our approach to God?

Memory Verse: “I tell you, this man went down to his house justified rather than the other: for every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted.”	Luke 18. 14
September 5.	Luke 18. 15-17.
The Children Turned Away.
Some of the people brought infants to the Lord. The word that Luke uses indicates that these were very young, probably not weaned at the time. We are not told who came although we assume that it is the mothers because of the age implied in the wording. Luke uses the same word for the unborn child in Luke chapter 1 verses 41, 44 or for babes as he writes of the shepherds, 2. 12-18 and Pharaoh in Egypt, Acts 7. 19. One simple lesson from this is that it is never too early to commit children to the Lord; while we need wisdom to avoid disruption, we often hear that parents stay at home because the children are too young whereas children will learn from what they hear in the meetings at any age.
The desire was that the Lord would touch the children. We ought to ask how often we pray for the Lord to touch the young lives. Children take in what they see and hear from early days, if we do not commit them to the Lord, we can be certain that the devil will be active to fill their mind with other thoughts.
The disciples rebuke those who come. They are sure that they are acting in the best interests of the Lord  although the word used implies a strong refusal; it is more than a simple request for them to consider the Lord. The lesson of the previous parable has not been learned in that the disciples have not realised that the Lord is waiting for any who come in simplicity to Him. The Pharisee looked down on the publican as too sinful, the disciples looked down on the infants as too insignificant, the Lord demonstrates that no one is beyond the scope of His love.
The Lord calls them to Him and asks for little children to be allowed to come because it is from such that the kingdom is populated. The Lord uses a word for little children which implies an older child than the word used by Luke. In this, He is emphasising that they are never too young to learn. From the time a child is born, it becomes aware of what is happening and lessons are being learned; are we careful to ensure that the right lessons are taught by keeping the child in an environment where the things of God are honoured, whether in the home or in the assembly. In contrast to the independence that marks natural growth, true spirituality is seen as a person depends less on self and more on the Lord. 
The Lord sets out a simple truth that we need to consider carefully: without the faith of a little child, there is no possibility of entering the kingdom of God. While we may present a reasoned argument for the Gospel and there are truths which are presented in a very logical manner in the Scriptures, we will only know the reality of new birth and the enjoyment of Spiritual life if we are prepared to take God at His word and obey. It is good to read and learn the Scripture, to study and meditate on it, but we must obey what we hear if we want to grow in grace and the knowledge of our Lord Jesus Christ.
Let us be ready to obey the Word at all times, not just in respect of salvation.

Memory Verse: “Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child shall in no wise enter therein.”	Luke 18. 17
September 6.	Luke 18. 18-27.
The Rich Ruler.
The next incident involves a ruler. He wants eternal life but it may be that he has heard the words of the Lord and realises that he does not fit into the category of a little child so he wants to know if there is some other way. The way in which he comes and the words that he uses suggest that he is sincere in his desire to know the assurance of eternal life.
As the Lord answers, He highlights two questions that arises from the words of the ruler; only God is good so why did he call Jesus good? The first question to arise is the fact that the question of the ruler has implied that Jesus is God, the second is that there is nothing that we can do to gain eternal life because no one is good in the sight of God.
The Lord highlights five of the ten commandments. Most can dismiss the first two as not applicable at least on an external level, the remaining three become gradually more challenging to the extent that it is difficult to believe that any one can honestly say that they have kept all of them. The man answers that he has kept them from his youth, which may be a valid claim even if it overlooks the failures of childhood which the Lord cannot do; as we read the early verses of Philippians 3, Paul appears to make the same claim for his life. The ruler has failed to grasp the significance of the words of the Lord when He pointed out that there is no one good except for God. He has also not considered the fact that he must keep the other five commandments as well.
Rather than leave the man to judge himself by the other commandments, the Lord asks a question which will test how well he keeps the first and last commandments as well as the two commandments which summarise all the others; He tells the man to sell what he has, give to the poor and follow Him. This is not intended to teach that anyone who does this will be guaranteed to have eternal life, indeed it is clear from other Scriptures that it will not answer his desire. It simply shows that his riches are more important to him than God so he has failed to keep the first of the ten commandments as well as the commandment that the Lord quotes as the greatest of all, Matt 22. 37, 38 and that his heart is set on riches rather than his fellow man, so he has failed to keep the final commandment as well as the second summary, Matt 22. 39. He goes away with a sorrow that matches his riches; he has learned that his heart will be where his treasure is.
As he goes, the Lord uses the incident to teach that riches will keep people from the kingdom of God. It is notable that the man does not argue or question: he realises the true import of the words of the Lord, he knows the way that he must go but for all his desire, his riches are too important for him. It is only a work of God that can turn a man like this into someone who is ready to bow to the demands of the Gospel. For a man to be saved, he must be ready to give up everything for the sake of Christ; it is interesting to notice again that self-reliance is a greater barrier than moral sin.
How much are we prepared to give up for the Lord?

Memory Verse: “And he said, The things which are impossible with men are possible with God.”	Luke 18. 27

September 7.	Luke 18. 28-34.
The Recompence of Discipleship.
As Peter hears the Lord, he points out that they have accepted the cost that the ruler refused. We cannot tell exactly why Peter asks the question, it may be that he is looking for the assurance that they will receive eternal life. We may easily criticise this in the light of what we know, but we need to remember that they did not all the Scriptures.
The Lord assures Peter that no one will give up things for the sake of the kingdom of God without being certain that they will receive a greater recompence in the present as well as everlasting life. This is the basis of the quotation from Jim Elliot, “He is no fool who gives what he cannot keep to gain that which he cannot lose”; the commentator, Matthew Henry, attributes a similar quotation to his father, Philip: “He is no fool who parts with what he cannot keep, when he is sure to be recompensed with what he cannot lose”. This is the confidence that we can all have when we place our trust in our Lord Jesus Christ and put our lives at His disposal. The cost detailed by the Lord here is great, but not even the closest of family ties will last forever, whereas the reward for the believer is that are brought into the greatest family in the world such that we will meet brothers and sisters in almost every place that we go.
The Lord goes on to warn in more detail about the real cost when He tells of the path that He will take. They are going up to Jerusalem to see the fulfilment of all that the prophets have foretold. If the Lord had stopped at this point, the disciples could be excused for their failure to grasp what He is saying. We can almost see the anticipation as their minds begin to think about the prospect of the kingdom and His reign in glory. 
The Lord quickly answers their thoughts when He tells that He will be delivered to the Gentiles, mocked, spitefully entreated, spat on, scourged and finally, put to death. The description here appears to place the emphasis on the part that the Gentiles play in these events. The reason is that Luke is writing to a Roman official who might be tempted to suggest that the crucifixion was the fault of the Jews. In the many centuries since that time, great opposition has been brought against the Jews because they “killed Jesus”. The Lord is here speaking in a way which shows that He has no part in such action, but rather all will have their part and answer for what they do. As we consider this, we do well to remember that that the very people who boasted over the centuries of the way that they judged the Jews will find themselves answering to Him for following the pattern of those who hated Him. This is the extent of the devil's deception.
Men take six steps to humiliate the Lord, but He answers it with a single act, He will rise again. The disciples did not understand; for all their memories of His words, the rulers did no understand; in the one glorious act, He removes every obstacle to Divine purpose.
Are we careful to let the Lord prepare us for each step of our pathway?

Memory Verse: “Then he took unto him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things that are written by the prophets concerning the Son of man shall be accomplished.”	Luke 18. 31
September 8.	Luke 18. 35-43.
The Blind Beggar.
The next incident occurs by Jericho. This is the city of the curse and it illustrates the real need for the people of the day. Paul summarises this in Galatians chapter 3 verses 13,14 when he explains that Christ has redeemed from the curse of the law. The rulers are not prepared to accept that they are under the curse because they cannot keep the law in its fulness, like the ruler, they limit the demands in some way so that they can claim to meet them.
The need on this occasion is for a man who is blind and begging. The fact that he is blind tells us that he is in a condition where he cannot help himself. In John chapter 9 verse 41, the Lord tells the Pharisees that, because they insist on their ability to see, they are condemned before God. In contrast, this man is in a condition where he knows his limitations and he is prepared to accept that he needs someone else to help. This is shown by the fact that he begs. He is unable to help himself. Sadly, there is no help from the rulers because they are unwilling even if they were in a position to assist him; the best that any can do is to offer something that will alleviate the suffering for a time without ever providing even any real deliverance from the root cause.
As soon as he learns the reason for the crowd, he realises that here is One Who can offer more than a temporary relief; he cries for mercy. The word here is different from the cry of the publican earlier in the chapter: the publican recognised that he needed God to provide a basis for mercy because of his sin, the blind man pleads for compassion. This is because the man here is acknowledging the One Who has the power to answer his cry; He is the Saviour and it is faith in Him that meets the demands of God. This is important for us to understand. While His death answers the demands of God, it is He Who saves when we place faith in Him, rather than His work.
The people try to silence the man, but he only cries out more until the Lord stops and calls for him to be brought. As so often happens, the multitude are an obstacle to the work of the Lord; their noise would drown the cries of the man, then they try to silence his calls; it is good to see that the Lord hears the cries despite the noise and overrules their efforts. We need the same compassion that He shows by listening for the cries of those around and reaching out to them even when people around despise the need.
He asks what the man wants. This seems obvious, but it reminds us that we must not make assumptions when we deal with individuals. It also illustrates the fact that the sinner must be ready to confess his need in order to receive the salvation that he desires.
The Lord grants his request based on his faith and the man immediately follows Him and glorifies God. Here is the evidence of a true work of God, he leaves his past life to follow the Lord and offer praise to God in a way that no one can deny.
Are we truly following the Lord in the way?

Memory Verse: “And immediately he received his sight, and followed him, glorifying God: and all the people, when they saw it, gave praise unto God.”	Luke18. 43

September 9.	Luke 19. 1-10.
Zacchaeus.
As He goes through the city, the Lord meets another man whose circumstances are very different yet his need is still the same. The effect and manifestation of sin may vary, but the root does not change neither does the answer. 
We are introduced to Zacchaeus as a chief publican who is very rich. The blind man may well have aroused compassion in the hearts of people, but this man is living in a way that is unlikely to arouse a single compassionate thought; yet the Lord sees that his need is the same. We need to have the same discernment as our Lord here.
The blind man cried for mercy; Zacchaeus wants to see but does so in a way that will hide him from the crowd. The fact that he is little is a physical limitation, but the account here suggests that it is also a reflection of a heart that recognises his need and knows that he does not come up to the standard of those around him.
He sees the route and finds a tree where he can hide and see the Lord as He passes without being seen. What he does not realise is that the Lord knows him. As He comes to the tree, He calls him by name. We can only imagine the surprise of the man as the Lord calls him, Zacchaeus, but the later surprise surely exceeds the initial one. It is clear that if the Lord knows his name, then He knows his character and will only be interested in exposing his sin; in reality, the Lord sees behind his actions to his heart and realises that this man is genuinely repentant. In chapter 15, the scribes and Pharisees marvelled because He would eat with such people, but now He goes further because He effectively invites Himself into the house. This may appear to be a strange action; even today, there are good reasons why we would avoid such a situation because of the associations and the possible temptations that may arise. This is where spiritual wisdom may not always follow the same course as the natural. It is likely that the Lord knows two things: firstly, Zacchaeus is repentant and, secondly, he would not think to invite Him into the house. An action which might be unwise in most situations suddenly becomes the right thing to do. If He had not done this, Zacchaeus might have known nothing of salvation, or still felt like a second class believer. By His action, the Lord makes clear that He receives him in exactly the same way as any other person who believes. This is important for us to grasp: without intending it, we can act in a way that implies someone is less important than others, the result is that they are discouraged and fail to grow as they should. 
The response of Zacchaeus here shows a reality which cannot be denied. A little earlier, a ruler had left in great sorrow because he was very rich but now, apparently without any prompting on the part of the Lord, one of the richest men on the city fulfils the same request. We often think about what we give in terms of what we may have after we have met our commitments. He gives first then he meets the demand to reply in full.
What changes can be seen in our life because of faith at work?

Memory Verse: “For the Son of man is come to seek and to save that which was lost.”	Luke19. 10
September 10.	Luke 19. 11-27.
The Parable of the Pounds.
The Lord now answers those who are waiting for the kingdom to appear in its outward form immediately. He is approaching Jerusalem so the expectation is likely to be be rising and He wants to stop it before it gets out of hand, particularly as there may be some who could be tempted to instigate an uprising. The parable clearly indicates that He must go away to receive the kingdom; there is no possibility of receiving the kingdom. We may understand why, after the resurrection, the eleven begin to question whether the time has now come, but this parable should have ended even this speculation. 
As the man goes, he leaves ten servants with a pound apiece to use in His service until He returns; the citizens hate him and send a message to confirm their rejection of Him. 
When He returns in the kingdom, He calls them all to account. He starts with the servants; two have used their talent to produce more whether it be ten or five pounds, for these, there is a reward that reflects the profit that they have made; a third has kept the pound carefully, frightened in case he lost what he had but making no profit. For him, there is judgement based on his own confession: even if he did not take a risk, he could easily have done more to ensure profit for the master; the reward that he could have earned is given to the one who gained ten pounds, but he is not condemned. Finally, the citizens who refused their Lord are condemned for their hatred.
It is easy with the benefit of history to see how this parable has been fulfilled so far while the prophecies of Scripture are equally clear in showing how the return will fulfil the remainder.
The Lord has ascended back into heaven to wait until His enemies are made His footstool, Heb 1. 13. The nation of Israel have shown their rejection by persecuting the apostles, stoning Stephen to death and manipulating circumstances so that others suffer or die for the sake of Christ. This is where we stand today,
When the Lord returns, He will reward His servants according to their service. The Word of God always emphasises the reward for faithfulness; it may be that there is fruit in the life of the servant personally, 2 Cor 5. 10, it may be that there is service that has built up the company of the saints, 1 Cor 3. 10-15, it may be that there has been care for others, Rom 14. 10, it may be that the hidden motives have not always been recognised in what has been seen, 1 Cor 4. 5; what is certain is that the judgement will be manifestly fair; He will reward faithfulness but will not reward directly for what He accomplishes in His sovereign dealings. In contrast, for those who refused Him, there is only certain, inescapable judgement.
What have we to show for our Lord when He comes?

Memory Verse: “For I say unto you, That unto every one which hath shall be given; and from him that hath not, even that he hath shall be taken away from him.”	Luke 19. 26
September 11.	Luke 19. 28-40.
The Entry into Jerusalem.
The Lord now leads all who are prepared to follow to Jerusalem. We are not told who is there, but the twelve are present, with a multitude of other disciples most likely including some who have followed for a long while and others such as the blind man who have only recently started to follow. Some of the Pharisees are also following according to the later verses, mixing with the true disciples. From this, we learn that there is a very mixed company: some are genuine, some are curious and some are hostile, yet He leads them all, going up to Jerusalem. The picture suggests two ideas from the Old Testament prophets. Isaiah speaks of the time when mountain of the Lord's house is established in the tops of the mountains and the people flow into it because the Lord is there, Isa 2. 1-4; this is foreshadowed here. Zechariah records the coming of the King from the mount of Olives, which is exactly what Luke is recording in these verses as the details will show, even if the people are not ready so the opportunity passes. There is a third picture which is not as clearly seen in the Old Testament but is still implied in passages such as Isaiah 52. 13-15 and 53. 10-12: He is going on a path which will lead to glory, a path of suffering for Him and a path which His disciples will need to tread, even if they cannot suffer exactly as He does.
As he stands between Bethany and Bethphage, He sends two of his disciples to bring an untamed colt for Him to ride: this is a fulfilment of Zechariah chapter 9 verse 9. The only answer they had for any challenge is, “The Lord hath need of him”. He knows that this is adequate, it is likely that the owner of the colt is known to Him, but whatever the explanation, the Lord is sovereign. This in itself should have given another indication of His Person. No one else could have given such instructions with the same certainty.
The disciples place the coats on the colt then set Him on it to ride into Jerusalem. The words of Zechariah chapter 9 verse 9 are now being fulfilled in front of all who watch; some see what is happening and lay their coats down in the path while they join in rejoicing and praise as they watch Him come from the mount of Olives into the city. They are in no doubt that He is the King and that He is coming in the Name of the Lord. This is exactly what the Lord warned against in His parable, but that has been forgotten. If they realised, they are actually stirring up the hostility of His enemies. The cry of peace in heaven is interesting in that it is not repeated in Scripture, yet it is fulfilled in that the devil and his works are destroyed, Heb 2. 14; 1 John 3. 8; glory in the highest is certainly the cry that will result from what He accomplishes.
As they hear, some Pharisees who have mixed with the disciples call on Him to silence the crowd, but He points out that this is a cry which can and will never be silenced. Such is the testimony which results from his life and death that if men hold their peace, the stone of the city will cry out. Even as men think to silence the Lord, they will learn that all they attempt will be used to enhance His glory.
Where would we stand in similar circumstances to these?

Memory Verse: “And they said, The Lord hath need of him.”	Luke 19. 34
September 12.	Luke 19. 41-48.
The Loss of Jerusalem.
The Lord looks over the city as He approaches and weeps for it. As we consider all that the people are going to do to Him, we would understand anger or resignation, but He still thinks about what they will bring on themselves rather than why it will come. This is an example to us of a love that knows no limits. It is the love that we preach and the love that we are called to demonstrate by our lives.
The reasons for the tears are explained. Firstly, He sees the ignorance of people who have been offered the greatest prospect, the fulfilment of the nation's hopes, yet they have chosen to refuse the One Who must bring this to pass. We look on and question why they do not believe, we see all the evidence that they have ignored, we are only too ready to condemn their unbelief, yet the Lord weeps for it, reminding us that He understands the power of the evil one to blind the minds of men. They are ignorant because they have allowed the devil to blind them. What they are refusing is the day of their peace. For centuries, they have been under control of others, they have known little of peace for their history other than in the days of Solomon, now they have One Who is greater than Solomon offering a peace that cannot be taken and they refuse Him
The Lord sees exactly what their choice is: not only have they refused the days of peace, they have condemned the city to a complete overthrow when their enemies will compass the city, break down every wall and massacre the inhabitants. In John chapter 11 verse 50, we read the words of Caiaphas, the high priest, as he suggests that the death of Christ will save the nation from perishing. He is thinking that the death will prevent Rome from destroying the city, the reality is that it will ensure that this happens; the truth of his words is because the death of Christ provides the only basis on which God can forgive.
The Lord enters the city and goes directly to the temple. Twice in the account of His early years, he is found in the temple; now He comes as a man for the first time in this record. His actions are consistent with His position; He has demonstrated the right to act as Son of Man so now He judges, casting out those who had made the house of prayer into a den of thieves. The words He uses show the true character of the nation, they are concerned with profit instead of prayer. They are not concerned from travellers who cannot bring an animal, but for their own profit at the expense of true worshippers.
He continues to teach in the temple every day. The scribes and Pharisees want to destroy Him but they do not have any ground to challenge because are afraid of the people. The very desire to be seen of men which forms the basis of their own condemnation, becomes the shield that delays their action until the Lord decrees that the time has come to finish His work. We can only marvel at the ways of God.
What does the Lord see in us as He searches our hearts?

Memory Verse: “And when he was come near, he beheld the city, and wept over it,”	Luke 19. 41

September 13.	Luke 20. 1-8.
The Authority of the Lord.
A day comes when the chief priests and scribes challenge the Lord. He is teaching and preaching the Gospel, but the rulers of the people are not content to leave Him because He is undermining their teaching and their authority to decide who speaks in the temple.
They ask Him to tell who gave him the authority to speak. They have a clear plan to stop Him from teaching in the temple and the streets of Jerusalem do not offer another convenient place. They cannot directly silence Him because they are afraid of the people so they choose to do it indirectly by leaving Him with nowhere to speak to the crowds; they can be certain that Rome would not look kindly on such a crowd in the streets.
The Lord answers them in a way which puts the question back on them yet still gives an answer if they are prepared to accept it. He asks where John received his authority. His question is more direct than theirs, they have to answer if John received authority from God or men. It is easy to see that the answer to His question is also the answer to theirs: if John received authority from God and bore witness of the Lord, then the Lord is also from God; if John received authority from men, then the Lord has no clear claim to any greater authority. The Lord has once again taken the character of these men into account and raised a question which they cannot answer without losing face before the people. We are told exactly how these men reasoned: if they deny the authority of John, the people will stone them because they are convinced that John is a prophet; if they accept that he received his authority from God, then they are guilty of refusing a messenger that God has sent and the Lord will be able to discredit them. In perfect wisdom, the Lord has taken a question that these men asked in order to silence Him and He has used it to ensure that they have no grounds for denying His right to speak in the temple. 
They discuss their options and then admit that they cannot give an answer to the question. He has left them completely at a loss to make any suggestion without coming into clear condemnation, but only because they are concerned to keep face with the people. If they were prepared to stand up to the people, they might have given an answer even if it were wrong. This is a warning to us; if we live a life which is concerned with how other people view us, we will only paralyse our testimony. We must not give needless offence, but we must be prepared to press forward in obedience to the Lord whatever men may say.
If they will not answer the Lord, then He not answer their question. This may appear to be impertinent at first but, as we have noticed, the two questions are directly related. These men cannot demand an answer or deny Him because they are well aware of the fact that He has provided them with an answer as soon as they answer His question. The reasons for refusal may be different, but He has removed any ground they could claim to demand an answer; this is the wisdom of God which the Spirit gives to those who trust.
Do we show that, whether individually or collectively, we are the Lord's?

Memory Verse: “The baptism of John, was it from heaven, or of men?”	Luke 20. 4
September 14.	Luke 20. 9-18.
The Parable of the Vineyard.
The Lord proceeds to challenge the chief priests and scribes still further by telling a parable which clearly exposes their true character. We know that the time is short and He is making certain that the people understand the full implications of all that will take place. In view of what follows it is possible that the people who listen to this parable are some of the people who repent when the eleven preach and Peter calls on them to save themselves from the judgement that is falling on the nation because of their actions
A man plants a vineyard and leaves it in the hands of husbandmen who are to provide the fruit in its time. At the appropriate time, he sends his servants to receive the fruit, but they are refused and maltreated until the man decides to send his son whom they kill.
There is no difficulty in understanding the parable because Isaiah 5 has used the same illustration for the nation of Israel. Even if the people are not aware of the prophecy, the rulers will be and they will take no time to recognise that if the vineyard of the nation, then they are the husbandmen who have been left to tend it. While they may make a show of honouring the prophets and reversing the actions of the fathers, they are also well aware that the Lord is not deceived by an outward appearance. He has already indicated that they are only showing that they are the children who follow their fathers. Just as the fathers have refused the prophets, so now they are about to refuse the Son of God in such a way that they condemn Him to an open shame and death. While the man in the parable thought that they might show reverence to the heir, God, the Father knew that these men would not. Equally, whereas the man lost his heir because they killed him, the Son of God cannot be held by death so He will still inherit what is rightfully His even after men have done their worst.
They think that they will secure their place but what they are really doing is sealing their own condemnation. As they listen to the parable, they have no doubt that the man will take vengeance and the lives of the husbandmen will be forfeit.
The Lord now points out that this is the fulfilment of Psalm 118 verse 22. Traditionally, this is a psalm that would end the Passover meal for the Jew and the Lord chooses to take words that they sing regularly and apply them to the manifestation of grace as men's refusal of the Son of God leads to His exaltation as the Head of the corner. We can only marvel as we consider the greatness of the work of Christ. The choice is clear, we may fall on Him and be broken only to find in Him the One Who heals the broken-hearted. The alternative is that He will come down in judgement on those who refuse and grind them to powder, removing every boast that they could ever claim. There is no middle path and the rulers are well aware that He has pronounced their condemnation.
What is our reaction when the Word of God rebukes us?

Memory Verse: “But when the husbandmen saw him, they reasoned among themselves, saying, This is the heir: come, let us kill him, that the inheritance may be ours.”	Luke 20. 14

September 15.	Luke 20. 19-26.
The Attempt to Fault the Lord.
The chief priests and scribes realise that they need to silence the Lord and try to take Him without causing a stir among the crowd. They realise that they have been exposed for what they really are so now they want to silence the Lord.
They send spies to act as just men and try to ensnare Him. The intention now is that they can bring an accusation which will carry weight with the governor and they are no longer content to bring random questions, they decide to plan their attack. Their plan appears to show that they have already dismissed the idea of a quiet trial in front of the council as the multitude would never allow this.
The first question is about tribute for Caesar. The approach is a clear attempt to disguise the true nature of the question, but they have neglected two facts, firstly the Lord is not open to flattery so their words will not have the effect that they might on others, but also, He knows their thoughts so any attempt at deception is doomed to failure. They say that He speaks right, true and dos not acknowledge persons. All of this is true in context, but the reality is that these men are demonstrating that none of the characteristics they profess to admire in Him are true of them. It is sad to see the way in which men may show their appreciation of what is right in a way that condemns themselves without fear.
They ask whether it is right to give tribute to Caesar. This is a question which would divide the people; they appear to have followed the way in which He answered their question about His authority by as king in a way which either discredits Him in front of the people or opens Him to accusation before the governor. Clearly, they cannot see beyond their own limitations so they assume that He will not answer in a way that brings Him into possible contention with others. Luke records that He perceives their craftiness; the idea appears to be that this is something which is apparent. They might think that they have disguised their plans, but they have not. In this way, we may avoid similar snares if we realise the danger of flattery. He asks why they are tempting Him; once again He is quick to expose these men. Before He gives any answer, He has discredited them as far as the people are concerned. He asks them to show a penny and whose coin it is. This is an important principle which is clearly taught later in the New Testament: we must make a distinction between the secular and spiritual powers. This does not apply in the Old Testament where the nation answers to God directly even if they have a king, but a new order exists the earthly powers are set up by God and must be given due reverence. They are told to give to both Caesar and God what is rightfully theirs. Rather than a conflict that is implied in the question, there is a harmony. This is the order which was introduced when Nebuchadnezzar was raised up by God, but now it is extended to separate between the power of earthly rulers and the order of God which should be seen among His people.
Are we careful to give due honour to all, in every sphere of life?

Memory Verse: “And he said unto them, Render therefore unto Caesar the things which be Caesar’s, and unto God the things which be God’s”	Luke 20. 25
September 16.	Luke 20. 27-38.
The Question of Resurrection. 
The next question is raised by Sadducees who deny any resurrection. It appears from what we read of them that they would teach there is only a physical world. This means that not only do they deny a bodily resurrection but they would also deny that the soul continues to live after the body dies. The root principle of the Sadducee is that he reasons that the only things that can be accepted are what is seen naturally. This is a common idea today; the general understanding of science is based on the same principle; most people in the world accept it without thought because they are conditioned to think in this way. It can be a danger for us in a more subtle form because as soon as we expect to be able to reason out the ways of God, we are moving into the error of the Sadducees. There are truths of God that are only grasped by faith because we are finite.
The Sadducees come with an argument which is clearly based on their own thinking but it poses a question for them which appears insurmountable. Here is the danger of reason; it can make a difficulty out of something which is simple for God. We need the faith that takes God at His word. 
They describe a situation where a man and women marry, but the man dies without child. According to the law, the woman marries his brother who then dies without a child. To emphasise the lesson, they extend this to seven brothers, none of whom have a child. The logical argument is that, if there is a resurrection, the woman has seven husbands. The fact that no children were born removes the possibility that priority is given to the father. The argument is water-tight to the natural mind. 
The Lord first deals with the situation that was described directly before He deals with the reason for the question. Marriage only applies to this life so the question is not relevant. They have made the mistake of applying reason based on current observations to a different situation. This is a fundamental mistake even in terms of natural reason; a basic requirement for any logical argument is that the circumstances must be identical. In resurrection, they are like angels, the children of God. This is logical in that there is procreation in the natural world, as the way in which God planned to populate the world, but it requires death to ensure that the population is controlled. In the spiritual realm, there is no death so there is no reason for procreation and therefore no reason to marry.
The question of resurrection is answered by reference to Moses. The Lord uses one of the men whom they respect to illustrate His lesson. God revealed Himself to Moses as the God of Abraham, Isaac and Jacob. This is a title which they know well but the implications can easily be missed; He is a God of the living so these three must be alive. The doctrine of the Sadducees denied any life after death, so He has answered them. The fact that He does not refer to a bodily resurrection does not mean this will not happen.
Do we believe the Word of God, or try to explain it?

Memory Verse: “For he is not a God of the dead, but of the living: for all live unto him.”	Luke 20. 38
September 17.	Luke 20. 39-47.
Son of David, or His Lord?
After the questions have been answered, one of the scribes comments that He has answered well while no one else can bring a question for Him. The content here shows that Luke is writing in a moral order because he only records two questions at this point. He presents a Perfect Man and as such, the final questions relate to the extent of man's authority as opposed to God and the assurance that man continues to live after the body has died. He has now taken every challenge that can be directed against Him as well as facing every test of life and the devil. He stands as One Who is proven beyond doubt.
The Lord now turns to ask them a question. The teachers say that Christ is the son of David but in Psalm 110 verse 1 David says that He is his Lord. How can these two statements be reconciled. The Lord is showing that the truth of His person is taught in the Old Testament. There is no reason for the animosity that He faces because He is not making any claim that goes beyond what has been revealed in the Scriptures before this. It is sad to reflect that, with all the hopes for a deliverance from Rome and having reached the time that Daniel foretold in his prophecy, the people have not taken the time to consider what the Scriptures teach in full. While the Sadducees may have been guilty of trying to reduce the Scripture to something that can be understood with human reason, the teachers in general were guilty of the equally serious charge that they have ignored any portion of Scripture that they cannot understand. We look to the Person of our Lord and we can understand exactly what is meant. John the Baptist taught the same clearly when they challenged him and when he spoke of the Lord as recorded in John chapter 1 verses 19-34. The prophecies and the message of the forerunner have united to tell of a Man from God Who precedes all, yet Who has entered into time. In just the same way as He comes after John but is before Him, so He is the son of David but He is his Lord. We need to ensure that we are not guilty of the error of these men who hold to one truth in a way that denies another truth; there are a number of places where the truth of Scripture goes beyond reason and we need to accept by faith rather than explain with human reason.
The lord now exposes the true character of these men who have tried to discredit Him. This is an act of warning, not vindication, as there is a serious danger that the people will be deceived and will follow men who appear to be something that they are not. He begins by telling of the show that these men make in order to attract the attention and praise of the people. They walk in long robes, an action which shows they are not given to labouring for their living; they take pleasure in being recognised in the market; they choose the place of prominence in the synagogues and at feasts. Beyond this, they take advantage of the very people who need their help and even use long prayers as a show of piety which is no more than an appearance. All of these characteristics are directly opposed to the character of a believer as revealed in the Word of God.
Are we true to the Word of God in our lives and our teaching?

Memory Verse: “And David himself saith in the book of Psalms, The LORD said unto my Lord, Sit thou on my right hand,”	Luke 20. 42
September 18.	Luke 21. 1-4.
The Widow's Offering.
The Lord looks up from the people and sees more evidence of exactly what He has been saying. He sees the rich throwing their offerings into the treasury. The description is notable because the word for see also conveys the idea of know. This was not a causal glance, it was a sight which took in exactly what these men were doing. Mark gives the same picture in different words when he writes of the Lord beholding how they gave. He is watching carefully and taking knowledge of every detail of the action. We need to think about this when we give because it is possible that, without realising it, we are guilty of a similar action. The word, casting, also has the idea of making a show. They are not giving secretly as the Lord taught, Matt 6. 1-4, but rather they are throwing their money in a way that allows everyone to see what they give so receiving their praise from men. The place that was built to bring glory to the name of the Lord is being used by men to bring honour to themselves in the eyes of the people.
In contrast to the rich, a poor widow throws in two mites. Here is one of the people who should receive help from the money; the law gives a clear indication that the people have a duty of care for those in need. Sadly, what we see here is that the widow is expected to give rather than to receive despite her need. We can only imagine the shame of the woman as she comes up to throw her two mites into the treasury: she will expect to be despised for giving so little, possibly even she might reproach herself for being unable to give more.
The Lord assesses the gifts and comments that she has given more than the rest. He is not saying that she has given more than any other, but rather that her gift is worth more than the sum of everything that the rest of the people have given. We are not told, but we have to accept that He sees a woman who is glad to give her last farthing for the Lord. 
This is a challenge for us to grasp; in many parts, believers are marked by affluence and can bring gifts for the Lord's work which allow great things to be done, yet the assessment of the Lord is the same as in the treasury of the temple. We must remember that He does not need us to give anything; He uses what we give as He chooses, but He is able to meet any and every need without us. We apply this to monetary gifts, but the same principle applies to every sphere of life. Our Lord wants us to learn the lesson that His assessment is based on the recognition that He needs nothing from us but that we should be ready to give all that we can out of a willing heart. He sets store by her heart how much she gives, 2 Cor 8. 12; 9. 7. The same applies to us, if we give little willingly with a cheerful heart, it will count as far more than great wealth given out of duty. Equally, the amount of work done in the Lord's name, whether because we give time or money, is not what is assessed so much as the way in which this is done.
What do we give to our Lord, and how?

Memory Verse: “And he said, Of a truth I say unto you, that this poor widow hath cast in more than they all”	Luke 21. 3

September 19.	Luke 21. 5-24.
The Destruction of Jerusalem.
The lesson is now reinforced as some draw the attention of the Lord to the temple. It may be that they have heard His words and they are asking if the glory of the temple does not justify the gifts that have been offered. There is one fundamental contrast between this temple and the temples or the tabernacle that preceded it: Moses and Solomon built what the Lord directed according to a pattern which He gave. While the amount that David gave to the temple which Solomon built was phenomenal, it only took seven years to complete and the tabernacle only took one year whereas the temple of Herod had been under construction for forty-seven years and they were still building. To the human mind, this building surpasses everything that ever preceded it but to the eye of God, it is nothing but an empty shell with no beauty or glory.
The Lord answers the comment by telling His hearers that every stone will be cast down. The verses here detail the fulfilment of this under the hand of the Romans in AD 70. In contrast to other passages, the Lord here answers the question about the temple being destroyed before He goes in in later verses to detail the end times before He returns. There are significant differences which highlight this and must be seen in their true light rather than as contradictions. The reason why Luke has these details is probably because of his audience; the Jews would be more concerned with the Kingdom so they record the relevant parts whereas the Gentiles might be tempted to question if the destruction of the city is an indication that God has set aside His purpose. By highlighting both aspects of the destruction of the city by Rome and the time of Great Tribulation, Luke shows that the answer of the Lord is accurate in both respects.
The Lord warns of false christs who will draw the people after them as well as news of warfare, but all this will precede the end. In addition, there will be great conflict between nations and kingdoms with earthquakes, famines, pestilence ans signs in the heavens but the time is set that before any of these events, they will be persecuted, given over to the Jews in their synagogues and to imprisonment as well as being forced to answer to kings and the authorities for the sake of Christ. All of this will be the early effort to stop the testimony but it will be used by the Lord to spread His witness further than the disciples thought. Once again, the Lord gives an encouragement that this is His work so they do not need to become occupied with how they should answer these challenges because He will provide the right answer as the time comes so that their critics are silenced, they may face hatred from all but they are to rest in patience, knowing that He is in control.
The end of these times will be when Jerusalem is encompassed by armies which will destroy it, lead the people captive and tread down the city until the time of the Gentiles is fulfilled. It is clear that this is picturing the overthrow by Rome which occurred in AD70 and will not be reversed fully until the Son of Man comes.
Are we prepared to trust the Lord in the face of fierce adversity?

Memory Verse: “And it shall turn to you for a testimony.”	Luke 21. 13
September 20.	Luke 21. 25-28.
The Coming of the Lord.
The Lord now moves on to the end of the times of the Gentiles. There is a similarity between the overthrow of the city as described here and the time of Great Tribulation. It shows how the time for Jerusalem being set aside will end as it began with the city in great trouble and distress as the armies of the Gentiles are set to destroy the testimony to the Lord in His earthly people. 
The verses here describe a time of great terror for the world. Because of the Jews who read, Matthew and Mark concentrate on what will happen to the people in that day, Luke emphasises what the nations will see. It is good for us to grasp the truth that, even when men appear to be in control and the situation appears helpless for the people of God, He is able to bring terror to the hearts of those who oppose Him. He moves in the heavens: sun, moon and stars; He moves on earth: distress and perplexity of nations; in the waters as the seas and waves roar. We learn in other places about the reign of the Antichrist as he sets himself up as God, yet the reality is that He is as powerless as any other person to intervene when God moves in judgement. It is little wonder that men's hearts fail them for fear because they see the most powerful man that this world has ever seen apart from the Lord Jesus Christ, a man who has no qualms about using miraculous signs to exert his power, yet he cannot stop the judgement of God that falls with over of half the world's population being killed by direct intervention, with famine, devastation. It may be that the powers of heaven being shaken is a reference to the fact that even the demonic powers of darkness who are under the control of the god of this world are left to shake as they recognise that the time has come. He Gospels record demons who plead for mercy, asking if their time has come, but now there is no mercy, the time has come and nothing can prevent the Lord from fulfilling His plan on those who have defied Him.
It is against this background that they will see the Son of Man coming in a cloud with power and great glory. It may be that the cloud here is the same cloud that guided Israel through the wilderness. Paul records that the Man of Sin will be destroyed by the brightness of His coming, 2 Thes 2. 8, speaking of the revelation of Divine glory seen in the Person of Christ as He returns to the earth. In Luke 9. 32, we saw that the three disciples saw His glory when they had a foretaste of the kingdom as He was transfigured before them while the Hebrew writer reminds us that He is the “brightness of His glory” so it is not unreasonable to see that His return will be a manifestation of the glory of God that will blaze across the skies in every part of the world. He comes with a power that cannot be defied in contrast to the deception of the man of sin, He comes in great glory, an expression suggesting the fulness of his glory in every aspect of His Person. Some saints will be in the place prepared of God, Rev 12. 14, others will be facing the fierceness of wrath, but now comes the glorious assurance that redemption is near.
Are we occupied with the passing pleasures of earth or the glory of heaven?

Memory Verse: “And then shall they see the Son of man coming in a cloud with power and great glory.”	Luke 21. 27
September 21.	Luke 21. 29-38.
The Need for Preparation.
The Lord uses the trees as a parable to remind the disciples of the need to recognise the sign that the time is drawing near for the kingdom to be established. In just the same way as the shoots on a tree are an indication that the summer is near, so the events that have been foretold are given to warn the disciples that the time for the kingdom is coming. In the present day, there is no direct sign to indicate that the Lord is coming for us so we should not be making bold assertions however as we look around, we can see evidence that things may be moving towards the events of which our Lord warns here. There has always been the need to watch because the Lord may come at any moment, but now there is every reason to be watchful as we see a possible foreshadowing of the terrible events that are foretold here. The assurance is that, once the events commence, they will all be fulfilled within a generation, a period of time which is probably considerably less than a typical lifetime. 
If the warning is given that these events will be quick, then the second assurance is given that they are more certain than even heaven and earth, they shall pass away, but His words cannot pass away. This is both a warning and a comfort. For those who are in their sins, it is a warning because it highlights the fact that they will give account even if the present circumstances give the appearance that evil is unrestrained. For the believer, there is the comfort of the assurance that, however dark the day may become, the Lord will bring the purpose of God to its fulfilment in His own time.
With these assurances, the challenge is brought to bear on the life. The real reason why the Lord gives instruction regarding the future events is so it changes our lives today. His words are personal: take heed to yourselves; they are not designed to make us look around and point a finger at other people, this is never expected from any believer. There is also an urgency in the challenge that He brings: “lest any any time” does not leave us with any room for manoeuvre; we cannot allow any of the ways of the world to distract. While the true believer may claim the assurance that his salvation depends on the Lord, it is equally clear that we are expected to live in a way that demonstrates that salvation being worked out in our lives. There is a very real possibility that someone who professes to believe may still fall into this trap because they have not recognised the true import of the Gospel. Instead of a life of faith, they trust in a single experience or a mental assent the reality of which is not borne out by the later life. For such, there is a very real danger that these warnings will prove to be their condemnation.
The Lord calls on the people to watch and pray so that they may escape all of these things. He continues teaching in the temple in the day time, and goes out to the mount of Olives at night; the people come to listen early, yet it appears they ignore the real challenge of what what He says.
How far are we prepared to follow our Lord?

Memory Verse: “Heaven and earth shall pass away: but my words shall not pass away.”	Luke 21. 33
September 22.	Luke 22. 1-6.
The Betrayal Planned.
The feast of Passover and unleavened bread is coming and the chief priests and scribes realise that the Lord is teaching in the temple every day with the people coming to hear Him in great numbers; this is an difficult situation for them. As long as He was in Galilee, He was only speaking to a minority of the people and they could be marginalised, but if He speaks at the feast, there will be an influence which will extend beyond the bounds of the land itself. This puts the rulers into a quandary: on the one hand, they want to silence Him as soon as possible but, on the other, they are afraid of how the multitude will react. This is the reason why we are told in other places that they are determined that this cannot happen on the feat day; as far as they can tell, there is no possibility of taking Him without the crowd on such a day. They have not taken into account that the day was set fifteen centuries earlier when the Passover was instituted.
It is at this time that Satan enters into Judas to fulfil the purpose of God. Luke neither tells when this took place nor the reason why Judas acts as he does; he is only concerned with the fact that the rulers have a problem which was causing them a great concern. The description of Judas is very precise. He is “of the number”; the Spirit of God makes clear for us that he is not part of the company in anything more than outward form. This gives an answer to the suggestion that he is a picture of someone who is saved but then falls away. While the same language is not used in every case, the Gospel writers make with every mention that he is a traitor and John records at least two occasions when the Lord makes a specific statement to indicate that he is not a part of the company in heart.
The offer of Judas comes just as they are discussing their issue We can see the hand of God in all of this even if the outward appearance shows a combination of men in authority who are seeking position with a man who is only interested in personal gain. We find also that Satan himself is the instigator of the actions of Judas but, as we learn from the book of Job, he can only act when God permits and under the precise limitations that God sets; as such he fulfils the plan of God. Luke makes clear that they discussed the matter carefully. This is not a casual offer, nor is it accepted at face value by the rulers. They may well treat Judas with suspicion because they are afraid that he might betray them while Judas will be equally careful to ensure that he does not make an agreement that they are not prepared to honour. The language conveys the picture of men who are careful to ensure that they will get what they want although in reality, as both are looking for the same result, there is enough common ground for an agreement to be made that Judas will be paid for fulfilling their desires.
As Judas leaves the meeting, neither party would have imagined that the timing is to be arranged by the Lord Himself, not any of them, and that it will contradict their one stipulation even if the result is still what they desire.
Are we happy to rest in the confidence that the Lord is in control of our lives?

Memory Verse: “Then entered Satan into Judas surnamed Iscariot, being of the number of the twelve.”	Luke 22. 3

September 23.	Luke 22. 7-13.
The Passover Celebrated.
The day of unleavened bread comes. In the context here, it may be that that this is the day when the Jew would ensure that there is no trace of leaven in the house. The feast itself lasts for seven days but, before they could eat, they must remove every trace of leaven then the lamb must be killed and roast with fire. This would take place in the day and the meal would them be eaten in the evening.
He sends Peter and John to prepare the passover. They are only interested in preparing a meal to celebrate the deliverance from Egypt; they do not realise the new significance that this day would take or the added meaning that the meal has for the Lord.
They ask directions and are told that a man carrying a pitcher of water would meet them. In any other circumstance, this might be considered as a joke; the possibility of a specific man meeting them as they enter the city is something that only the Lord could time. It is something which has been repeated in principle to hide the identity of believers if there is a danger from authorities when they are identified, but to guarantee the precision required is beyond men. Our Lord knows every detail such that He can order a meeting like this.
The pitcher of water is a symbol of the Holy Spirit and the Word of God so the Lord teaches us a lesson that we can find the place where we should meet with our Lord and His people by obedience to the Word of God as directed by the Holy Spirit. We need to take care to test what we are doing according to this and look for the Lord to guide if we are not fulfilling the twin criteria.
The place for the meal is a large upper room which is already furnished. Again, this has a symbolic meaning for us. As to the size, it is a place that can accommodate every believer who desires to walk according to the Word of God. The New Testament sets down some very clear guidelines regarding conduct which is not acceptable, particularly moral impurity in 1 Corinthians chapter 5 and contention in Titus chapter 3 verse 10. In both cases, we need to avoid overreacting to a situation. A lapse in conduct is not the same as a deliberate choice and should not be treated the same although both must be confessed and put away. Equally, a genuine question to clarify something which is not clear is the same as contending for a doctrine or practice which is contrary to Scripture: there is onus on the elder in Titus 1. 9 to convince by sound doctrine as well as on he heretic to desist. In every situation, it is the company who puts away so the saints need to be convinced by the truth. The fact that room is furnished is also important: It is the Lord's assembly; He provides all that we require and calls us to come together to the place where He is. As soon as we impose our ideas, we deny the truth of the New Testament gathering place.
The two go as He directs, find exactly what He describes and prepare for the meal.
How much do we enjoy of fellowship with our Lord by the Spirit?

Memory Verse: “And he shall shew you a large upper room furnished: there make ready.”	Luke 22. 12
September 24.	Luke 22. 14-18.
The Last Supper.
When the hour comes, He sits down to eat. Once again, we cannot measure the full significance of this statement. The time is coming for the fulfilment of the work that will provide the foundation upon which the eternal purpose of God can be accomplished. John appears to capture something of the significance of this as he often speaks of the hour in his record. There are around twelve references which directly allude to this hour.
The twelve apostles are with Him as He sits. This emphasises that Judas still retained his place among their company. As we consider the Lord's words when they sit, we might be forgiven for thinking that he has no place in this, but the Lord never wavers in his love for Judas even if there is no response from the hardened heart.
The Lord speaks of his earnest desire to eat the passover before He suffers. There is a great significance in this meal; it anticipates the turning point of history in that they are commemorating the Old Covenant for the last time before the New Covenant is established as a result of His death and resurrection. While the events of the passover and the exodus from Egypt are historical, they are also a foreshadowing of a deliverance that is far greater both in terms of its power and its extent. Passover remembers a nation that is delivered from bondage to a second nation, but the first will still be in bondage again. The work of Christ offers deliverance from sin, which binds every man, and its scope encompasses all men for all time if they are prepared to accept what is offered.
The mention of His suffering ought to have raised questions in their minds; He has tried to forewarn them, but every time there is something which arises to distract their thoughts but this time they do not even seem to respond. It may be that they have heard before and are hardened in their thoughts; it may be that they are preoccupied with the passover; while we do not know the reason, we need to remember that we can be equally distracted in our thoughts. We may hear the truth of God so often that we do not allow it to reach our hearts and the result is that there is barrenness in our experience, perhaps we may partake of the Lord's Supper in the same way and lose its real meaning.
The Lord tries to awaken the disciples to the urgency of what He is saying. His first comment might mean He will suffer in the next year, but the second clearly indicates that this is the last meal that He will eat before He suffers. The import of this should come to us as we remember the Lord in the way He appointed. Paul is very clear in 1 Corinthians 11. 26 that we are showing “the Lord's death until He come”. The import of these words are as strong as the words that Luke records. If the Lord wanted the twelve to be aware that He must suffer before they will eat again, then He wants us to be aware that He may come back before we remember Him another time. This is not simply a thought to hold as we gather, it should be the controlling feature of our life for the week.
How careful are we to find out the secrets of the heart of our Lord?

Memory Verse: “And he said unto them, With desire I have desired to eat this passover with you before I suffer:”	Luke 22. 15

September 25.	Luke 22. 19-20.
The Lord's Supper.
The Lord now moves from the desire to the passover to the institution of a new order. The passover is to be fulfilled in the next few hours, but there is something far greater for us to remember. Matthew and Mark indicate that Judas was exposed before this time but it appears here that he is only exposed after the event. This is because Luke is not ordering his actions historically so he uses an order which highlights the danger of eating unworthily. The following verses will show matters which need to be dealt with before we are fit to eat. Paul deals with other aspects of this in 1 Corinthians chapter 11 verses 27-34.
He takes the bread and gives thanks. In this action, He emphasises the fact that the will of God is not a hardship to Him; we must never belittle what He is about to accomplish or the pain that He would endure so that it is fulfilled, but His eye is always firmly fixed on the result, not the action. The picture that we have here is really an indication that there is nothing too great for Him to do if it will glorify God. In this respect, we see an example for us as to how we ought to live in this world.
He breaks the bread and gives it to them. This pictures the fact that the disciples have the opportunity to share in what He will accomplish by His death; the act is symbolic and the fact that Judas is not been exposed before this emphasises the fact that simply partaking of an emblem has no value whatever. Another aspect that we need to consider is that while we may sing about His body broken, the Scripture does not use this language, in fact John tells us very specifically that no bone was broken, John 19. 36.
He tells them that the bread symbolises His body; the fact that He says this while He is present in body with them means that the idea of the bread physically changing is not true. In addition, the reaction of Peter to eating unclean animals in Acts 10. 14 shows that he would have objected if this was intended. There are a number of reasons why the Lord took a body, fundamentally because a Redeemer had to be a kinsman but we are also told that through death He would destroy him that had the power of death, Heb 2. 14; it also tells of the fact that He would bear our sins in His own body on the tree, 1 Pet 2. 24. The scope of His work is beyond our minds to grasp.
He takes the cup after supper and tells them that this is the symbol of the New Covenant in His blood. Again, it is interesting that Scripture always speaks of the cup and only refers to the blood in the context of the new covenant. The significance of this is great because it is lifting us beyond a mere outward form to consider the fulness of the work that He accomplishes. Every time we take the cup, we are stating that we have been brought into the fulness of the reconciliation, Eph 2. 13, peace, Col 1. 20, redemption, 1 Pet 1. 18,19 and cleansing, 1 John 1. 9 that comes though His blood
Do we let the remembrance of the Lord come fresh to us each time?

Memory Verse: “And he took bread, and gave thanks, and brake it, and gave unto them, saying, This is my body which is given for you: this do in remembrance of me.”	Luke 22. 19
September 26.	Luke 22. 21-27.
The Betrayer and the Strife.
The Lord now reveals that fact that the traitor is eating with them. Although it is likely that this occurred before the institution of the Lord's Supper, the order that Luke records brings a challenge about the danger of hypocrisy. There is a very real sense in which partaking of the Lord's Supper might have the same effect; if there is any falsehood, as we are occupied with Him and the thoughts of His death are brought to our hearts, it will expose those who are only going through the motions because they will not be able to share in the wonder of all that took place at the cross. Judas joins the twelve and he sits with them to eat as if he is one of them yet he knows that he is looking for an opportunity to betray the Lord and he finds that the Lord leaves him in an untenable position. He will be left with no choice except to go out into the night.
As the Lord tells of the treachery, He shows that Divine Sovereignty does not negate human responsibility; before He came, it was determined that He would be betrayed into the hands of His enemies, for some time He has openly warned that this will happen. There is no question that Divine purpose will be fulfilled but the truth that God has decreed does not excuse the actions of Judas. Neither the Father or the Son ever decreed that Judas must fulfil this, the Lord chose him because He knew that he would choose to do this awful deed. In doing this, Judas brings on himself a condemnation which is only matched by the man of sin in the annals of history. There two are both called the son of perdition, not automatically identifying them as the same person, but rather showing that they come from the same root. John records that the Lord said of Judas, “one of you is a devil”, John 6. 70, while Revelation chapter 13 verse 2 shows that the Beast is empowered by the devil.
The words of the Lord bring consternation as they question who could do this but it is quickly replaced by strife over who would be greatest. It is likely that they realise that He about to leave them and think that they have to find a replacement. The Lord hows them that this is the way in which men think and that things should be vastly different with His people. Among the Gentiles, the kings and rulers act as lords over the people and those who are in a position of authority give as someone who is doing good for the rest of the people. They are careful to ensure that everyone knows their position and what they are doing. The contrast for the believer should be marked; we are called to serve one another in a way that gives no place to personal advantage. If someone gives reason for others to look up to them, he must still act in the same way as the least. There is only One Who can claim a position of privilege and He is the One Who sets the example. He points out to them that those who sit at the table are more important than the servant who serves the table, yet He has lived as a Servant Who is ready to serve any. There was no one too lowly for Him; He was ready even to wash the disciples feet.
How careful are we to seek the Will of God, not the fulfilment of our desires?

Memory Verse: “For whether is greater, he that sitteth at meat, or he that serveth? is not he that sitteth at meat? but I am among you as he that serveth.”	Luke 22. 27

September 27.	Luke 22. 28-34.
The Denial Foretold.
The Lord now gives encouragement to the disciples. As He has spoken of the sufferings that He faces and the treachery of Judas, we can understand that they would be somewhat discouraged by the thoughts of what is happening. He acknowledges that they have been faithful to Him and, while one has been exposed, He knows that the rest have continued with him in the face of the trials that He has faced. For this reason, He assures them that He will give them a place in His kingdom. There is no question that their destiny is secure; they may find discouragement, within the next few hours, they will forsake Him, but He knows their heart and He assures them of their place just as the Father has given to Him. This is the extent of their security and it is true for us as well; our security is because we are linked with Him and as such, we cannot fail because He cannot fail; we shall share in His glory. He extends this to a very specific promise for the twelve. They will eat and drink with Him and judge the twelve tribes of Israel. Theirs is a position of privilege and fellowship. As we consider the later passages of the New Testament, it is our joy to realise that we have already been brought into the privilege of fellowship with the Father and with His Son.
The fact that the promises do not mean that they are exempt from failure is emphasised as the Lord tells that Peter will deny Him. We can sense the tenderness of the Lord as He speaks, using the double call, “Simon, Simon”. It may be that Peter has been preoccupied with his position when the disciples were striving; it may be that he is so overcome with the thoughts that his Lord will suffer that Peter has missed the promise; whatever the reason, the Lord ensures that Peter is listening as He warns of the coming trial. He tells that Satan wants to sift them as wheat. If there is discouragement, then the devil will attack and try to undermine their faith. If Peter has missed anything of the promises that the Lord has given, he will be a prey to the enemy, but the Lord knows the heart; just as Peter has stood up in the past, so the others will be looking for him now. The Lord has prayed for Peter specifically so that his faith does not fail. It is good to consider, in view of what follows, that denial and even doubting, does not mean that faith has failed. He will recover and when he does, he is the one who will strengthen the others. We may look at other believers and see failure; we may try to gauge how severe that failure is, but the lesson here is that what is important is how good the recovery is. We are all prone to fail so we have no right to pass judgement; we must be careful to recognise when the Lord has restored. 
Peter is ready to go wherever he needs for the Lord but he has to learn that he can do nothing in his own strength; however sincere his cry, however certain he is, the Lord makes no mistake: Peter will deny three times before the morning dawns yet, before he fails the Lord has told of the recovery and service that he will fulfil.
How do we deal with those who fall into paths of sin?

Memory Verse: “But I have prayed for thee, that thy faith fail not: and when thou art converted, strengthen thy brethren.”	Luke 22. 32
September 28.	Luke 22. 35-44
Gethsemane.
The Lord now tells the disciples that the circumstances are different to the time when He sent them out previously. At that time, He sent them without any provision and every need was met without any problem; now He tells then to take a purse for their money and a scrip or bag for food. The Lord also tells them to take a sword. This, along with the example of the Lord that follows, is an indication that there will be reason for some form of defence from criminal attack; other Scriptures make clear that we must still bow to the authorities so we cannot claim the right to fight against such powers. The disciples find two swords between them; the Lord confirms that this is enough, not because they would defend Him when His enemies come to take Him, but because the swords were never intended to defend Him. Only Luke records this which is in keeping with the fact that he is writing to a Gentile audience. In the first two Gospels, the disciples are viewed as representatives of the remnant of the nation; here Luke records how the Lord speaks to them in the light of His rejection and the spread of the Gospel to all nations. It is not a contradiction, but rather a demonstration of the different character of the Gospel; this is explained as the Lord tells that He will be reckoned among the transgressors because He is fulfilling what has been decreed. This is consistent with the later Scriptures where we clearly see that there are differences in behaviour because of a different dispensation, e.g. Acts 10. 13. 
He now goes to the mount of Olives; Like John, Luke states that this was His practice. Although we read of Him going to Bethany, Matt 21. 17, it appears that usually He would go to the mount of Olives, John 8. 1. Again, the difference is related to the change of readers: Matthew and Lark emphasise that there is a remnant sop He lodges at Bethany; Luke and John show the character of the nation at large as they reject Him. The disciples follow and He urges them to pray in view of the trial that is coming to which they will succomb in their own strength. 
He then moves on about a stone's cast: He is at a distance which is on the edge of their range, suggesting he is just beyond them at the time. He will now pass through an experience which we can never measure as He faces the awful prospect of the cup of wrath being presented for Him to drink alone. This is an interesting picture of prayer; as He prays, there is never a question that the initial request will be fulfilled even though the agony brings blood-like sweat to His brow. It teaches us a lesson that there are circumstances which we will face that bring horror and trepidation to our hearts yet it is the path that we must tread and, while we can certainly ask for the Father to take away the trial if possible, the Lord shows that we must always be ready to bow to His will. True prayer is more concerned with bringing our will into line with the will of God than with asking for the Father to grant our desires. 
Do we rest in our own strength or do we face the foe with our Lord alongside us?

Memory Verse: “Saying, Father, if thou be willing, remove this cup from me: nevertheless not my will, but thine, be done.”	Luke 22. 42

September 29.	Luke 22. 45-53.
The Arrest.
The Lord returns to His disciples and wakes them to warn again about the danger of falling into temptation. They have not yet learned the lesson of their weakness but the events of the next few minutes will show the truth of His warning.
Judas brings a crowd to take the Lord and comes forward to kiss Him to fulfil the sign that he had given. The very words that Luke uses emphasises the deception of Judas as he comes near, an act that suggests his intimacy. While we know the outcome, Luke gives a description that suggests the possibility of a harmless approach. It is possible that this is the exact image that Judas is trying to convey so that no one would be expecting such an evil act as he is about to perform.
The Lord is not deceived; He speaks to Judas by name, asking if he is really betraying the Son of man with a kiss. In these words, He publicly exposes Judas for the first time. For the whole of the time, He has known the character but He has kept it from the disciples so that no one knew before this night and only Peter and John knew before this moment. We are not expected to hide open sin when we know about it, but we should be careful to see that we give every opportunity for repentance before a person is exposed as the Lord teaches in Matthew chapter 18 verses 15-20.
The disciples realise what is happening and ask if they should use the sword to defend Him. One of them is so quick to act that he cuts off the right ear of one of the servants. It may be that they remember the warning to take a sword so they think that they need to use it; it may be that they remember the warning to watch and pray and think that they have failed in their charge; either suggestion would be a reasonable explanation for their question and conduct but they have forgotten that the Lord has told them that He will be betrayed and taken so this is the fulfilment of His words. He shows them the true answer as He reaches out to touch the injured man and heal him. Here is a full example of His own teaching; He said “love your enemies”, so He heals one of them. 
The Lord gives another lesson as He turns to those who have come to take Him. As Luke lists them, it is a complete list of the rulers of the people; the whole power of the Jewish council have united against Him; certainly, we learn of at least two who dissociated themselves from the actions of the rest after the crucifixion, so we have to assume that they are not among this company, but their later action is caused by the need to separate themselves from this company. The crowd is armed as if they have come to take a violent man yet the Lord points out that they had every opportunity to take Him at any time while He taught in the temple, it was only their fear that prevented them from doing this yet, for all their might, they had to fulfil the purpose of God in His time. God has permitted the devil a temporary triumph in order to seal his complete doom.
What do our actions show about our character?

Memory Verse: “But Jesus said unto him, Judas, betrayest thou the Son of man with a kiss?”	Luke 22. 48
September 30.	Luke 22. 54-62.
The Denial.
They take the Lord to the house of the high priest and Peter follows at a distance. This is an action which we can all relate to because there are times when it appears easier to stand at a distance than to take our place alongside our Lord. It is a warning for us that we can often attract as much attention, or even more, if we are following at a distance and we do not have the Lord at hand to protect.
Some of the people light a fire in the midst of the hall; this act shows that they are in a cold place, a fact that is literally true because it is now late at night but sadly, a fact that is true in a symbolic sense as well because they have refused the mercy of God that the Lord offers. It is a cold place for Peter as well because he is away from the protection of the Shepherd. From John, we learn that it is an outside place where the darkness might provide some cover. A group sit down together and Peter sits with them as though he is one of them. Psalm 1 verse 1 warns of the danger is sitting in the seat of the scornful but Peter is concerned to find what happens so he takes his place with those who a little earlier had taken his Lord. Again, it is easy for us to criticise, but the reality is that he is showing a desire to be near the Lord, even if there is a degree of compromise both in the position that he takes, afar, and the company that he keeps. Comparison with the position of John, John 18. 15 shows that the lesson is that there is no place as safe as the presence of the Lord, even if reason tells us that this is not true.
One of the maidservants sees Peter and recognises him as one of those who were in the garden with the Lord. This is not a casual glance but rather she takes time to look carefully before making any statement. This teaches us that, if we spend time with our Lord, we will never be able to hide this from any who take time to watch us. There is a positive side to this in that we can sometimes bear witness to our Lord even when we do not get opportunity to speak however it also reminds us that we will be exposed if even we try to hide our faith. While the first example may be true on occasions, the danger is that if we are really following Peter's example here, we will ruin our testimony because we will place ourselves in a situation where we cannot speak.
A little later, a man sees him and makes the same observation, but Peter denies any association with the Lord. Another hour passes and yet anther man makes the confident assertion that he must be one of them because he is a Galilean. As far as they are concerned, there is no question of a Galilean being linked with their company so he must belong to the others: Peter denies but the cock crows exactly as the Lord predicted; He turns to look at Peter who remembers what the Lord had said, goes out and weeps bitterly. Luke does not record the bitterness of Peter's denial, but he does record the fact that he wept bitterly; we should be the same, remembering the bitter sorrow for sin more than the failure that led to the tears.
Are we walking with the Lord or compromising with the world?

Memory Verse: “And when they had kindled a fire in the midst of the hall, and were set down together, Peter sat down among them.”	Luke 22. 55

October 1.	Luke 22. 63-71.
The High Priest's House.
Luke now describes a “kangaroo court” where the people who have taken Christ begin to mock Him and strike Him even before they attempt to make any appearance of a trial. The reality of what is happening is clear. Justice has been completely set aside, the verdict has already been decided,. Their actions appear to be intended to ensure that the Lord will not cause any trouble for them when they finally make a show of trying him. They fail to realise the fact that they can only hold Him because He permits them to do it. Nothing that they can do will keep Him in their power yet He allows them to do as they please simply because this is what the Father desires, this is what justice demands if sons are to be forgiven and this is the fulness of the grace of God. We can only imagine the horror of these men in a future day when they are called to answer to Him. They offered neither justice nor mercy, He has offered both and in that day they will suffer knowing that their sentence is just and that the very One Who will judge had given them every opportunity to repent and to escape the judgement that they deserved.
As they continue the mockery, they blindfold Him, hit Him in the face and ask Him to tell them who is striking Him. It is little wonder that Luke describes this as blasphemy. By their actions, they show that they are fully aware of His claim to equality with God. In doing what they do, they are guilty of openly defying God without any consideration of the consequences. The contrast with the future judgement is again notable. Their challenge will be answered as, if they do not repent in this life, every blow will be reported and listed against the person who struck His face. He could answer their challenge and vindicate Himself; He could prove the truth of His claim to deity; He could overthrow them with a word, but this would not accomplish the Divine purpose. He stands in silence, meekly accepting everything that they can throw against Him in their hatred of Him and of the God Whom they profess to serve. In complete contrast, they will stand in silence when He judges because they have no answer to bring to the charges that are laid against them and no power to refuse Him when He calls them to account. They will be forced to recognise the perfect right of the sentence passed upon them, as will every other person who has not repented and called upon the Saviour. Luke states that they continued with “many other things” throughout the night. The hatred of these men for God was clearly seen.
When the day dawns, they lead Him to the counsel where they try to find a charge. When they ask if He is Messiah, He refuses to answer their question directly because they have already proved that they have no interest in anything that He might say. He does assure them that He will sit, as Son of Man, on the right hand of the power of God. Finally, the high priest asks if He is the Son of God and then condemns Him for blasphemy when He answers.
How do we react under provocation?

Memory Verse: “And when they had blindfolded him, they struck him on the face, and asked him, saying, Prophesy, who is it that smote thee?”	Luke 22. 64
October 2.	Luke 23. 1-12.
Pontius Pilate and Herod.
The scene moves from the high priest's house to the Roman governor. Pontius Pilate is asked to adjudicate so that they can maintain their purity for the feast. Here is the deception of the human heart: in an effort to maintain an outward purity for eating the feast, they show themselves morally unfit. They are occupied with the external, which means that they are ceremonially unclean if they associate with the death of a man, but they fail to recognise that if they are guilty of scheming to ensure that a man is put to death by another party, they are not only guilty of that death but they are also unclean inwardly because of their sin; sadly, they are too blind to see the hypocrisy of their position. We need to remember that the heart is surpassingly deceptive and incurably wicked, Jer 17. 9; it will allow us to justify  wrong action if we are not alert to its deception. It is only the working of the Holy Spirit in our lives will keep us from falling into a similar trap.
The charge laid against the Lord is treason on two counts. They accuse Him of forbidding to give tribute and claiming to be a king. These are exactly what the charges that they tried to put into His mouth earlier, Ch 20. 22; 22. 67 and He refused to take the bait. Now they make the same accusation. Pilate asks Him directly but then makes clear that he cannot accept the charges because they have no evidence to support them. How sad that a Roman governor shows more justice than the men who were supposed to be the representatives of God on earth. The answer causes the Jews to press the matter, pointing out that He had taught from Galilee. At this, Pilate begins his efforts to evade the issue by sending to Herod. This appears to be a “win-win” situation for Pilate. He evades the responsibility and Herod's desire to meet Jesus is fulfilled. He wanted to see a miracle and now the circumstances were perfect. To the human mind, only a miracle could deliver Him from this situation.
Herod questions the Lord in detail, the chief priests and scribes make vehement accusation. The Lord remains silent. He is not going to satisfy the whims of men. When questioning fails, Herod tries mockery but this is equally ineffective so, after mocking Him further, Herod returns Him to Pilate. Once again, the events prove that the only One Who is in control is the Lord Himself. The Jews could not achieve their objective, Herod fail to satisfy his desire for a miracle and Pilate still has to pass judgement in a case where He cannot win. He knows the just answer, but He is equally clear that passing this sentence will be more trouble than conceding to the Jews. 
The only positive effect is that Pilate and Herod become friends. This is a reminder to us that even the fiercest of enemies will be united in the desire to be rid of Christ. When wee follow Him, we are setting ourselves on a path that guarantees enmity from the world in every form, 2 Tim 3.  12.
Are our lives beyond the reproach of men?

Memory Verse: “And the same day Pilate and Herod were made friends together: for before they were at enmity between themselves.”	Luke 23. 12

October 3.	Luke 23. 13-25
The Verdict of Pilate.
Pilate passes sentence in a way which he expects to satisfy the people. He has completely misunderstood their hatred for the Christ of God. The judgement is that He is not guilty of any of the things of which He has been accused. Pilate points out that they have stood while he tried Him and they have the clear evidence that this statement is true. Herod has sat in judgement and confirmed the judgement. This should have been the end of the matter however Pilate is aware that this is not going to satisfy His accusers. Instead of a plain statement of innocence, he tries to appease the people by compromise. We can never tell what would have happened if Pilate had remained firm in his judgement without this, but what we do find is that he completely underestimated the extent of the hostility of the people, particularly the rulers and the hold that they had on the crowd. The real challenge was to the position of the rulers. They accused Him of treason in an effort to pass the matter to Rome, but they were not going to allow Pilate to reduce the sentence.
The compromise of Pilate was that he would chastise the Lord and then release Him according to the custom of releasing a prisoner at the feast. While this might have appeared reasonable to Pilate, the Jews would see this as a failure on two counts. Firstly, they were determined to have Jesus crucified, so nothing less would satisfy them; also, they could claim the right for the prisoner of their choice to be released so Pilate's action would take this option from them. We can understand why Plate might be afraid of what the Jews would do. They could appeal to a higher authority and they might find a judge would would listen to them more have a more favourably, which would reflect badly on Pilate and could ruin his career.
The fact that Pilate is willing to offer this concession, even chastising a man whom he had pronounced guilty, proved that he was ready to concede. As such, it is clear that he is open to pressure so the Jews ask for another man to be released. At this stage, the extent of their enmity is evident because they choose a man who is a serious danger to their peace. He is guilty of insurrection and murder, crimes that would quickly draw attention and bring the might of Rome against them. The Jews would rather face this than to see One live Who had done nothing but good to all who came to Him for help from Him. Two more times Pilate pleads for the people to listen to reason and all he does is incite the crowd to a level that he had never seen before. With all the might of Rome behind him, Pilate still concedes because he recognises that his situation is helpless.
We need to learn the lesson that Pilate learned that day: we will gain nothing but contempt and trouble for choosing a path of compromise. We must be open, honest, just and faith to the Word of God in all our actions.
Do we compromise to gain favour with men?

Memory Verse: “No, nor yet Herod: for I sent you to him; and, lo, nothing worthy of death is done unto him.”	Luke 23. 15
October 4.	Luke 23. 26-33.
The Way to Calvary.
The humiliation of the Lord is still not complete. They force Simon to carry His cross, an act that is intended to suggest that He is not able to bear it alone. While the context is different, the reality is that He is the only Man in history who was fit to fulfil the work that He would accomplish that day. The reference to Simon is interesting because, although this is the only direct reference to Cyrene, the references to his sons, Rufus and Alexander, Mk 15. 21 suggest that the believers of Mark's day knew the sons, if not the father. It is possible that he is Simon Niger, Acts 13. 1 which would mean that Luke does not need to qualify his description because Simon himself is known by those who might read Luke's account. What we can never tell is how the events of that day would affect him. We must never forget that even in times when we appear to be suffering intensely without any sympathy, the Lord may work in the lives of those who watch and bring glory to His Name. 
A great company of people watch the procession; women weep as they see the Saviour being taken. The fact that the women are singled out for mention suggests that they are prominent at the cross. At least four women are recorded as being  present at that time in the four Gospel narratives, but John is the only man named. We need care to maintain a balanced view as we often find that the women are far more attuned to the mind of God as we go through the Scriptures. We cannot give them a place that the Scripture does not permit, but we need to ensure that we do not despise them or belittle the contribution that they make or any counsel that they might give. The women here are in no doubt as to the true nature of what is happening. Humanly speaking, if the men had listened, the nation might have been spared centuries of tribulation, yet the grace of God is such that He uses the bitter hatred of evil men to fulfil His purpose. As is often true, we do not need to know what might have happened.
The Lord shows His compassion again as He tells of the fact that the times that will follow give more cause for weeping. At one level, He is to suffer for a few hours, the nation will suffer for years; at a far deeper level, He is to overcome the power of sin, their children in general will be condemned to everlasting judgement because they refuse the Savour that God has provided. It is not that He is belittling what He is to do, rather that He has chosen to follow this path for the good of others while the tribulation that follows is one which the people have blindly chosen when they might easily have been spared if only they were prepared to repent.
At Calvary, Luke records the final incident involving two men who represent all mankind. One repents and ends the day in Paradise with Christ, the other continues in mockery and self-seeking and ends the day in hell.
Are we prepared to take up the cross?

Memory Verse: “And when they were come to the place, which is called Calvary, there they crucified him, and the malefactors, one on the right hand, and the other on the left.”	Luke 23. 33

October 5.	Luke 23. 34-46.
The Crucifixion.
These verses record a crucifixion the like of which had never been seen before. The soldiers would be used to the victims crying out as they were crucified, but never would they plead for their accusers and executioners to be forgiven. Here is the evidence of a love that knows no limit. Whatever men do to Him, His heart still reaches out to them. They condemn Him unjustly, He pleads for forgiveness; they knowingly accuse Him of things that He had refused to say, but He gives them the benefit of doubt when we could see none as he says that they are not aware of what they are doing. Clearly, His words are true for He cannot lie, but the truth is not in the fact that they did not know that they were condemning an innocent man so much as the fact that they failed to recognise that their actions were the evidence of sin and the devil controlling and blinding them. The grace of our Lord is manifest in that He is ready to forgive such blatant actions because He knows the heart. We need to consider the implications of this for us as we should be ready to forgive those who wrong us however blatant or severe their actions may appear to be.
Their hatred does not end with the act of crucifixion. They continue to mock, suggesting that the Man Who raised the dead was unable to save Himself from death. There was a truth in their words because saving Himself would condemn the world to judgement. We can rejoice in the love that gave no thought for self in order that we might be saved. The soldiers mocked Him, offering Him vinegar to drink. This may have been a form of sedative to lessen the pain, but He would not allow Himself any relief from suffering as He must take our place in full so that we are justly delivered in a way that leaves no accusation open to the devil. 
One of the malefactors joins the mockery, trying to gain an unjust deliverance for himself., he has no thought of changing his course The other rebukes him for his evident lack of fear for God. They are only receiving what they deserve; even if they are set free, they will still answer to God, which is far more serious. He makes a clear confession of guilt, but he recognises that the Lord is not guilty of any crime. He also shows the faith to believe that the Lord would reign as King even if He is on a cross and making no effort to save Himself from death. He pleads for the Lord to remember him when He reigns, a tremendous act of faith to believe  that He is still interested in him given the circumstances, yet it is based on the words of the Lord Who prayed for forgiveness: if He can forgive His enemies, He can forgive a criminal. The two clearly show the character of all men. They either mock at sin even if only by suggesting that they might be able to gain acceptance before God, or they acknowledge their guilt and turn to the only One Who is not guilty. Just as in this case, any who repent will have a place with Christ, any who refuse will have no alternative to eternal punishment.
Are we ready to forgive those who wrong us?

Memory Verse: “Then said Jesus, Father, forgive them; for they know not what they do. And they parted his raiment, and cast lots.”	Luke 23. 34
October 6.	Luke 23. 44-56.
The Death and Burial.
These verse record different reactions to the death of Christ. 
The first is the reaction of God. He clothes the scene in darkness. There are many possible reasons for this: it could be a sign of the disapproval of God for the evil actions of ungodly men; it could be an indication that something is taking place which goes beyond the comprehension of men as a holy God takes dealings with the the holy One Who bears the fulness of Divine wrath instead of those who were guilty; it may be an act of God to remind men that He can intervene at any time so they cannot and will not escape from His judgement simply by putting the Lord to death.. All are certainly true. 
Men are showing their hatred but God may well choose to remind them that everything that they have comes from him so they cannot act in such a way without facing the consequences of their sin.
Equally, the awful horror of the wrath of God poured out on the appointed sacrifice is something into which we can never enter. We may consider many scriptures which would describe what took place such as He “bare our sins in His own body on the tree”, 1 Pet 2. 24, “He was made sin for us”, 2 Cor 5. 21, “He was manifested to bear away our sin”, 1 John 3. 5. All of these and many more tell what happened, but they do not begin to express the awfulness. Psalm 22, Psalm 69, Psalm 88 and others give an indication of something of the intensity of the feelings of the saviour as He suffered. Even as we draw together all the words that are recorded in Scripture, they can only faintly show what happened. The rending of the veil can also have a double significance. It shows a way into the presence of God but it would also expose the emptiness of religion without Christ. The darkness shows the horror, the veil shows the triumph.
The Lord gives up His life, content in a completed work; the centurion acknowledged the righteousness of the One Who had laid down His life; the people smote their breasts, perhaps saddened at the death of a good man; His acquaintances were watching intently as He died, perhaps thinking He might still come down. 
Joseph comes to take the body. Here was a good man and just who had stood out against the council who now ensures that Isaiah chapter 53 verse 9 is fulfilled in detail as he gives his tomb for the body. Here was a turning point for him as he identifies with Christ against the rulers. The women watch where the body is laid and prepare spices to anoint the body once the sabbath has passed. Little do they realise that they will be too late by the time they arrive.
What does the death of Christ mean to us?

Memory Verse: “And he took it down, and wrapped it in linen, and laid it in a sepulchre that was hewn in stone, wherein never man before was laid.”	Luke 23. 53

October 7.	Luke 24. 1-12.
The Resurrection.
The chapter division here disguises the continuity of the text. Women had watched the burial, 23. 55,56 and now they come to the sepulchre early in the morning of the first day of the week bringing other women with them – the word translated “certain others” is feminine. As far as they are concerned, they are doing what they could by coming as soon as the sabbath ends, but we learn here that our best is not always good enough. Only Mary of Bethany actually does what she should and comes soon enough to anoint the Lord, John 12. 7. She is the one who sat as His feet and heeded His words, Luke 10. 39. The result is that she acted in anticipation of His death while the others are too late to anoint Him because He rises before another opportunity comes.
There were two mysteries that day. The stone has been rolled away and the body is not there. Matthew tells us that Pilate had sealed the stone and set a watch, but the Lord is not hindered by the might of Rome. Even if the seal had been set by Caesar himself and his whole army given the task to watch the tomb, nothing could keep Him in the grave and no one could stop him from moving the stone to demonstrate that He has left. If the stone had been left for the women to move, there might have been some credence to the story that the disciples had stolen the body, but now it is clear that the stone is only moved to reveal an empty tomb. This is the first time that the name, “Lord Jesus” or “Lord Jesus Christ”, is used in the Scripture. The name Lord Jesus is used another eighteen times, but the resurrection is the declaration of God that Jesus is Lord. This is the subject that Peter will emphasise on the day of Pentecost and it is basic to the truth of the Gospel, both because it identifies the man, Jesus, as Jehovah, and because it  highlights the demands of Christ for allegiance.
Two men in shining garments are sent to explain what has happened. As we read their message, we can almost sense their surprise that this was needed. They remind the women that He had told them this would happen even before they left Galilee. Angels only needed to be told once; the devil only needs to hear once; the enemies only needed to hear once. Before we criticise the women for their forgetfulness or the disciples for their unbelief when they dismissed the testimony as idle words, let us stop to think how much of the Word of God we neglect. How often could the angel tell us, “as Micah, or Amos or Habakkuk or... records”? We have a full revelation of God, but do we read it as such or has our reading become a routine passage for the day?
Peter pauses to consider, then runs to the sepulchre and leaves, wondering what has happened. He may not be certain of all that has happened but he has at least taken the time to check the facts. We need to be as careful as Peter to check and to review what happens, even when we do not understand. If we do, the Lord will reveal more to us.
Do we trust in the power of our Lord?

Memory Verse: “And as they were afraid, and bowed down their faces to the earth, they said unto them, Why seek ye the living among the dead?”	Luke 24. 5

October 8.	Luke 24. 13-33.
The Road to Emmaus.
These verses show the extent of unbelief. Two of the company make a journey to Emmaus later that day and their bearing shows that they are sad. Someone joins them but their eyes were kept from recognising who He is. We often thrill in considering the words, “Jesus Himself drew near”, but the context here is a statement that He comes to unbelieving disciples who do not recognise Him. We would do well to pause and ask ourselves how often the next verse is true in our experience, “their eyes were holden”. Sometimes, in His grace, we receive a clear revelation but, before we criticise these two, we should consider how often we have passed through difficulties without knowing His presence because He drew near but we did not recognise Him and possibly even refused His help. They might easily have dismissed Him in their sorrow, but they were more than happy to speak well of Him despite all that had happened. We should always be more than happy to speak of our Saviour to any who ask, whatever difficulties we are facing at the time. He should be so precious to us that we can always speak of Him.
As He listens, He gently rebukes them. The word He uses is the gentlest word for fool, suggesting someone who has failed to think through the details fully rather than someone who is lacking in basic common-sense. Slow to believe similarly is gently implying that they might have avoided the heart-ache if only they had given time to considering what they had learned. We will never face a situation for which our Lord has not tried to prepare us. Any failure is because we did not listen to Him.
He takes the time to show them from Moses and all the prophets how He is revealed. They learned that day that He must suffer before He could enter into His glory and that He is the subject of every Scripture. The language is more precise than we are at times. “In all the Scriptures” means that there is no Scripture where He is not found. We often limit it to finding Him at different parts of the whole. 
The journey would have taken around three hours and they realise when they arrive that it is too late to expect someone to go further, so they ask their new friend into the house for a meal. Here is a picture of the truth of Hebrews chapter 13 verse 2. They received a stranger and found it was the Lord Himself. At that time, He took a lead by breaking the bread and giving thanks. Immediately, they recognise Him. His form was different, Mark 16. 12, His teaching was impressive, but His hands and prayer were distinctive. Perhaps the saw the nail-prints, perhaps they recognised the gentle touch, perhaps it was His intimacy with God. We do not know, but we must learn the lesson that listening to His voice and obedience to His Word will always bring a revelation of Himself.
Are our eyes always open to see our Lord?

Memory Verse: “And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself.”	Luke 24. 27

October 9.	Luke 24. 33-53.
The Ascension.
If it was too late for their new friend to go further that day, it is certainly not too late to return to Jerusalem once they realise Who travelled with them. They set off at one and found the eleven with some others in the upper room. They are not the only ones who have seen the Lord after they left Jerusalem, Peter has seen him and now the disciples are certain of the truth of His resurrection. They did not listen to the women, but they appear to take Peter's word even before the two returned from Emmaus. We need to be careful that we are not partial in our judgement. The women had shown more devotion and more insight than the men, yet it is Peter who is believed.
As they think about all that has happened, the Lord Himself stands in the midst and He speaks words of peace and comfort for them. In Luke 2,as a child of twelve,  He as in the midst of the teachers but they did not believe even though they were amazed at His understanding. Now, in resurrection, He is in the midst of the saints and they are afraid because they assume it was a spirit. Although they profess to believe, they are still not aware of exactly what it means for Him to rise again. He points to His hands and feet and even offers to let them handle Him as proof of the reality that it is Him in a body. The reference to flesh and bones has a double thought. The bones give structure to the body, so He is proving that He has a solid body, however bones rather than blood may be an indication of a glorified body. The blood carries the air round the body, suiting it to earth. In glory, we will not need to breathe the air of this earth so there is no need for the blood to sustain life. This explains something of the mystery surrounding the resurrection body. It is tangible but it is not limited in the same way as a natural body. He went through the stone, He goes through walls but they can touch Him. As a final proof of His humanity, He takes fish and a honeycomb, and eats in front of them.
The disciples are enlightened as to the reason for His sufferings and the assurance that it was necessary before He could be glorified. We need to remember that we are following His steps, 1 Peter 2. 21. For this reason, we should not be surprised if we suffer with Him now because He is still rejected. Indeed the sufferings of today are the evidence of glory to follow, 2 Thes 1. 5. They are to be witnesses, but only when they are empowered by God. The path we follow is not one that can be taken by man in his own strength, yet all those who know the Lord may tread it with His help.
Finally, He takes them to Bethany, lifts up His hands and blesses them. As He does this, He is taken out of their sight. In John 17, we read of the prayer of our Lord, the Son of God, acting as High Priest to intercede for His own. Here is Luke 24, we see the Son of Man, the Lord Jesus, acting as High Priest to pronounce the blessing on His own, Num 6. 22-27.
Are we rejoicing in our fellowship with Christ?

Memory Verse: “And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you.”	Luke 24. 36
October 10.	John 1. 1-2.
The Eternal Son.
John tells us in chapter 20 verse 31 exactly why he is writing. It is to prove that “Jesus is the Christ,the Son of the living God so that those who read can have eternal life through Him. For this reason, he begins with a clear statement of the Deity of Christ. Men may try to explain away the teaching of these opening two verses, but the rest of the book makes clear that any attempts of this nature are only denials of something that is so clear it requires mental gymnastics to avoid the truth.
The first three words in English take us back to the beginning. The expression allows us to go back as far as our minds can possibly conceive, whether the beginning of time when the worlds were made, whether we want to think that angels may have existed before time, even if we want to try to conceive the “time” when the purpose of God for this world was conceived, the result is the same: however far we go, we are faced with the fact that the Word was already present. There is no time (in its broadest sense) when He was not present. He is not a created being, He is eternal. The word “was” emphasises this. The Greek language allows the word to be assumed, but that would have permitted men to debate whether the intention is that the Word was first to be made. By inserting the word explicitly, the Spirit of God is saying that His eternal existence is beyond any argument. Colossians 1. 16,17 emphasises this: “He is before all things”.
The fact that He is called “the Word” tells us of a separate Person. This is the answer to the question that is posed by verses such as Genesis chapter 1 verse 26 or Genesis chapter 11 verse 7, “Let us..”. The Name explains His purpose. He is the One Who reveals God. This is explained in the next few verses where some of these manifestations are detailed for us.
The fact that He is “with God” emphasises the separate Personality yet the essential Unity. While He is distinct in His Person, He cannot be separated in essence from God. The unity that was held under the Law was perfectly true, Deut 6. 4, there was no reason for the more complete revelation at that time, but now the time has come for a full revelation and this requires distinguishing the Persons of the Godhead while still maintaining the fact that every act of One will always be in perfect accord with the Mind of the Godhead. 
The statement that He “was God” tells us of His essential being. The force of the expression is that He is God in every way that can be demonstrated. It is interesting that we read of Him being “in the form of God”, Phil 2. 6, but we never read of Him being “in the form of man”. This simple fact emphasises the Deity of Christ because it tells us that He is essentially God, but only outwardly man: he never had any trace of sin in His being.
Let us hold fast to the Deity of Christ.

Memory Verse: “In the beginning was the Word, and the Word was with God, and the Word was God.”	John 1. 1

October 11.	John 1. 3-13.
The Work of the Lord.
These verses lay the foundation for what will be seen as we go through the Gospel. They start with the statement that everything was made by Him. The evidence of creation testifies to a Creator. Men may try to deny and suggest that it is only a lack of understanding but the reality is that there are fundamental laws that form the basis of how things continue in the present but which are denied by the requirements for a random process. The truth stated here is explained in other places. The emphasis here is that He formed His works in a way that is testimony to His wisdom as well as His power, this is consistent with the Gospel where He works miracles that show the same power. In Colossians 1, He created all things, telling the greatness of One Who could make something from nothing; Paul takes up this thought in Romans chapter 1 verse 20, “the invisible things of him from the creation of the world are clearly seen”. 
Not only did He make all things, but He is the source of life. One aspect of this is the fact that every form of life on earth can be traced to a living source. Living creatures may procreate, but life never commences spontaneously. He is its source and in giving life, He gives testimony to the fact that there is Someone beyond the sphere of physical experience; while men may theorise about origins, they cannot find evidence to contradict this simple fact. As we move through John's record, we see Him as the One Who can give life, especially in chapter 11 where He raises Lazarus although He makes the claim elsewhere both in respect of physical  and spiritual life.
John introduces us to the final witness of God before Christ. John the Baptist is the fulfilment of the prophets, standing as the one privileged not just to foretell the Coming One, but to identify publicly the Person Who would fulfil the promises that had been given over so many centuries by so many prophets. As we see later in this chapter, his testimony could not have been clearer.
Our eyes are now focussed on the true Light. Here is the full and final revelation of God, shining as a light for all men. This is the truth that is explained in the opening verses of the Hebrew epistle. The partial revelation has been superceded by a perfect display of God. We cannot begin to comprehend the greatness of Christ or of Divine revelation. He has left a witness for all mankind even though he was brought up in an obscure village in one of the smaller countries in the world. He came into the world, to the nation who had been given promises that centred in Him and will be fulfilled by Him, but they did not receive Him. As he writes, John will show the manifestation of God to men: there is no excuse for missing it and he gives the assurance that for those who do heed the revelation of God, there is a new life that is not obtained by nationality, by efforts of the individual or by the efforts of others on their behalf. It comes from God alone and cannot be obtained in any other way.
Do we appreciate the greatness of our Lord?

Memory Verse: “But as many as received him, to them gave he power to become the sons of God, even to them that believe on his name:”	John 1. 12
October 12.	John 1. 14-18.
The Revelation of the Word.
These verses complete the introduction of John to the Incarnation of Christ. Up to this point, there is no direct reference to incarnation, but now we see the full import of the earlier verses. The One Who has given us a revelation of God in creation is now going to reveal God in a body: the Word became flesh. The wording highlights the fact that He chose to come into the world. When a child is born,, it has no choice about time or place; parents may desire a family, but they cannot be certain that the desire will be  fulfilled and they certainly cannot dictate either the time of birth or the character of their child. The Lord's birth is unique because He chose His mother, the circumstances of His birth and the circumstances of His upbringing. As to His humanity, His body was as much a body as any other. The external features will vary from one to another, but the basic physical constituents of the body were the same as any other child that was ever born. Indeed, He grew up into manhood in the same way as any other child physically. There was a major difference however: those who brought Him up had no reason to regret His presence in their family because He could never be faulted; John looks back on the time that he spent with Him and testifies that under the continuous scrutiny of men who watched Him intently, all that was seen was a glory that was the delight of the Father's heart. For the first time, John uses the expression “only begotten”. He uses the word five times in his writings, Luke uses it three times and it also occurs in Hebrews chapter 11 verse 17, regarding Isaac. The three uses by Luke give us a clear picture of the thought behind the word: it tells of someone who is incomparable and irreplaceable. John here gives us five reasons why this is a true description of Christ.
He is “full of grace and truth”: these are characteristics that we cannot readily reconcile naturally, in many cases, we can see a person who displays one of these at the expense of the other, but He never failed in either virtue.
John the Baptist tells that He is waiting for Someone Who surpasses him because He was before Him, showing that he is fully aware of the fact that the coming Christ is God, existing before man was made.
As he writes towards the end of his life, the apostle John tells of his personal experience of the fulness and abundant grace that came from Him
Moses received the law from God through angels and passed it on to the people; Jesus Christ brought grace and truth personally.
As John summarises what he knows, he tells that the Word is the perfect revelation of God. Possibly, he recalls the words of the Lord to Phillip which he records later, “He that hath seen Me hath seen the Father.
Do our hearts rejoice at the wonder of the incarnation?

Memory Verse: “And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth.”	John 1. 14

October 13.	John 1. 19-27.
The Testimony of John.
John the Baptist fulfils his work as a witness to the coming Christ and is challenged by the rulers of his day. We learn in Matthew 23. 29 that they had made the tombs of the prophets into show-pieces, yet they are just as quick to challenge a prophet like John as their fathers had been. This shows the deception of the human heart, we are all prone to see failures in others without even recognising that we are doing exactly what we have accused them of doing. In reality, their fathers had challenged the prophets and they challenge John because they think that they only have the authority to teach so they can dictate who preaches. We must be ready to hear the Voice of God and we should take care not to silence those whom He raises up because we do not like what they have to say. It is interesting that Paul writes to Timothy about the days that were coming when the people would choose the speakers who said what they wanted to hear. The experience of John proves that a popular teacher is not always unfaithful however it is also easy to see why someone who fails to challenge the unfaithful might be popular.
John is very clear about his position. He is not a prophet who has been raised back to life, but rather he is a voice crying in the wilderness. The Pharisees want to silence him because they do not think that this is a satisfactory answer. There is always a danger that we dismiss those who are raised up by the Lord because they do not fit our mould. We must test everything against the Word of God, not the standards that men use; it may be, as the Pharisees here, that we are wrong in our assessment. Paul implies that he was not a man whose way of speaking appealed to the people in general, 2 Cor 10. 10, he also suggests that this is deliberate to ensure that the people are moved by the Word of God, not any emotional response to oratory, 1 Cor 1. 17.  It may be, as in Acts 18. 25,26, that the preacher needs to be taught the truth more fully. In this cases, the preacher should be encouraged and taught, as long as he is open to correction from the Scriptures. The only time that a problem arises is when the preacher refuses to accept the teaching of the Word of God and presses his ideas instead of the truth.
When the Pharisees ask John why he baptises, he points out that his baptism is only symbolic  anticipating that there is Someone among them Who will fulfil all that John preaches and Who will baptise people in the Holy Spirit. This is is a clear reference to the prophecy of Joel, “I will pour out My spirit upon all flesh”, Joel 2. 28, which Peter quotes directly from this when he preaches on the day of Pentecost so the teachers of the Jews should understand exactly what John is foretelling.
John clearly states the superiority of Christ: John is not even worthy to loosen his shoe. This is not to belittle John but rather it demonstrates the vastness of the gulf between the greatest of men and the Son of God.
Are we content to be a voice proclaiming the Word of God?

Memory Verse: “He it is, who coming after me is preferred before me, whose shoe’s latchet I am not worthy to unloose.”	John 1. 27
October 14.	John 1. 28-42.
The Manifestation of the Lord.
If the Pharisees questioned John, the next two days give us the manifestation of the Lord. On both days, John announces Him as the Lamb of God, but there is a difference. On the first day, the emphasis is on the fact that He would bear away the sin of the world; on the second day, the emphasis is on the fact that He was walking when John saw Him. 
In verse 29, we read that He was coming to John when he made the declaration. This suggests that the purpose is uppermost so it is appropriate that John should declare that He is the Lamb Who will answer the question of sin. While we rightly preach that sin was dealt with at the cross, there is a further aspect to this: through the work of Christ as Lamb of God, sin will be put away in a complete sense from the world. This will be seen in part when He reigns and the earth is restored to the original fruitfulness, Isa 35. 1; Rom 8. 19-22 and death becomes an exception rather than the norm, Isa 65. 20-25. It will be seen in its fulness when the first heaven and earth pass away and the new heaven and earth are established at the end of the thousand year reign, Rev 21. 1-5 after the final the rebellion of men when Satan is released, Rev 20. 7-10. 
As John testifies, he tells of the greatness of the Person of Christ in every conceivable way. He is greater than John as to His position, a truth which is expanded in Hebrews to show He is greater than every man; He existed before John even though He is younger than John because He is Eternal; He has power to baptise in the Holy Ghost indicating new life rather than simply asking for an acknowledgement of failure; He is the Son of God as to His Person and as such, there is no one in the whole creation who can rival Him in position or power. 
On the second day, John sees Him walking and points Him out as Lamb of God. On this occasion, there is no mention of the work that He would perform, the emphasis is on the perfection of the character. Just as Israel would watch the Passover Lamb from the tenth to the fourteenth day, so He is open to the gaze of men for them to see His perfection. The immediate response is that two of John's disciples who stood by him began to follow Jesus. They saw what John saw and only had one question, “Master, where dwellest Thou?”, v 38. We have the privilege of knowing where He dwells - at the right hand of God, Heb 1. 3 and the assurance that we have access into His presence at all times, Heb 4. 16; 10. 19. They remain with Him that day although Andrew goes first to find his brother, Simon. The Lord shows His power as he recognises Simon and names him Peter as soon as He sees him. Peter will fail on occasions, but we can rejoice in the assurance that He knows our weaknesses as well as our strengths, our doubts as well as our faith, but He loves us just the same. Our love may change as we learn about people, but His is unchanging.
Do we desire the Presence of our Lord?

Memory Verse: “And looking upon Jesus as he walked, he saith, Behold the Lamb of God!”	John 1. 36
October 15.	John 1. 43-51.
The Call of Philip and Nathaniel.
As we come to the fourth day, the Lord wants to move into Galilee. John is baptising in Judea but the Lord wants to return to the place where He was brought up. This is a picture of the importance of bearing witness in the place where the Lord has set us. If we cannot testify among the people who know us, then we are not ready to testify to others. He finds Philip who belonged to the same town as Andrew and Peter. We need to remember that our Lord may have His eye on people in our own region, yet unknown to us. We need to take the encouragement from this that, when we serve the Lord in our locality, He knows every one and can reach those whom we may not know personally. It is no reflection of Andrew and Peter that they did not think of Philip as no one but the Lord knows every person in any locality.
Philip, like Andrew, immediately thinks of another, Nathanael. Although Nathanael is not named as such in the other accounts, the fact that all three writers link Philip and Bartholomew suggests that this was an alternative name for the same person. Philip clearly knew Nathanael as a man who was waiting for the fulfilment of prophecy and comes with the message that he was waiting to hear: we have found the Christ. We can sense the joy of Philip as he brings word to his friend, but Nathanael is not easily persuaded.. He asks whether any good thing can come from Nazareth. The implication appears to be that Nazareth was a place of ill-repute and certainly not a place that the Messiah would be associated with as far as men were concerned. It is notable that this is the comment of a Galilean about his own locality. What Nathanael fails to recognise is that the holiness of God is such that He could only associate with men on the basis of grace, not deserts, so there is nowhere where Messiah might rightly be found. As such, we are warned here about the dangers of pride, in thinking that we are better than others, or prejudice, in thinking that some areas are too steeped in sin for God to be able to save or use a person from such a background.
The answer of Philip is exemplary, “Come and see”. It was the answer of the Lord to the two disciples in verse 39. We do well to remember that the Gospel affects lives so as we testify to our Lord, it should be in a way that demonstrates the reality of His words to those who hear, particularly in that our lives show something of His character. It also reminds us that pointing to Christ in His word is more powerful than eloquent sermons. Nathanael comes and learns that the One of Whom Philip spoke knew him and where he had been even though they had never met: he needed no further persuasion but rather confessed that He is the Son of God and king of Israel. For him, there is the promise of the fulfilment of all his desires. Even though the promise has no yet been fulfilled, we can have the same assurance that He will reign in a coming day.
Are we open to the ideas of others?

Memory Verse: “Philip findeth Nathanael, and saith unto him, We have found him, of whom Moses in the law, and the prophets, did write, Jesus of Nazareth, the son of Joseph.”	John 1. 45
October 16.	John 2. 1-12.
The Wedding at Cana of Galilee.
Historically, John takes us on three days but there is more in this. The third day is the day of resurrection. The first miracle, or sign, that John records is a picture of the triumph of our Lord and the fulfilment of all that He has come to accomplish.
There is a wedding. In Genesis 2, the Lord God saw that man needed a help meet for him, Gen 2. 18, and made the woman to fulfil this role. This is a picture of the desire and purpose of God, but there is a day coming when He will complete His purpose when Christ receives His Bride and is manifest in glory, Rev 19. In that day, He will lift the effects of the curse and creation will enjoy the fulness of all that God intended not as a result of men's ingenuity but, as announced by John the Baptists, John 1. 29, because the effect of sin is taken away through the triumph of the death and resurrection of Christ, Rom 8. 19-22.
We are told that the mother of Jesus was at the wedding as were He and His disciples. When they wanted wine, His mother tells Him of the need. Here is a simple and accurate picture of prayer. She brings the need to Him without any indication of what she expected. She is prepared to leave this to Him to decide; she knows that He can be trusted to answer a need. His reply. Mine hour is not yet come,  reminds us that He is working to a timetable. They are true in two respects: His public ministry would not begin until John was imprisoned and His manifestation in glory was for a still more distant time. She realises however that He is able to answer the need and trusts Him to act. Her advice to the servants is an accurate illustration of the character true faith: it is perfectly expressed in the words: “Whatsoever He saith unto you, do it”; faith simply takes the Lord at His word without question.
He commands the servants to fill the water pots. These were used for cleansing, so they should have been filled, but this illustrates that the nation is not concerned with purity before God. The purpose of the pots means that no one would ever drink from them, yet the servants obey implicitly even when they are told to take it to the governor. A servant could lose his position for doing this but they are prepared to trust His word in the assurance that He is in control and He would never ask them to do something which would bring harm. The governor calls the bridegroom and comments on the wine. His comment is interesting, “thou hast kept the good wine until now” indicates that the wine was far better than what had gone before. “Best” says nothing about absolute quality, it simply compares to others; “good” tells us that nothing that came before could even be compared with this.
This is true of the day of His glory, but it is something that we profess to enjoy through knowing Him. The challenge to us is whether our lives reflect this to those around us.
Do we recognise that our Lord is Master of every situation?

Memory Verse: “This beginning of miracles did Jesus in Cana of Galilee, and manifested forth his glory; and his disciples believed on him.”	John 2. 11

October 17. 	John 2. 12-25.
The First Passover.
The disciples had seen the glory of the Lord at the wedding but now He returns to Capernaum for a time until Passover comes. He is carefully avoiding the charge of promoting Himself or attracting a following. The other writers suggest that this is  especially true because John has not yet been imprisoned. This is the character that is summarised as the mind of Christ, Phil. 2. 5-8, where we are told it is an example for us to follow. Peter teaches the same lesson, 1 Pet. 2. 21.
The next verses show the positive aspect of His life. He is not looking for His own glory, but He is promoting the glory of God. He goes up to Jerusalem for Passover. John consistently uses the expression of the form “Jews' Passover” or “a feast of the Jews”. In this, the Spirit of God is showing that the outward ritual of these men was their own ideas, not obedience to the Law of God. A similar warning is given to the Laodiceans, Rev. 3. 14-22. We need to be careful that we do not allow our actions to become no more than an outward form which does not please Him because it is not from a true heart and which has no power from God to make it effective in reaching others.
The first reason for the failure of the Jews was that they were using an option permitted by the law for their own selfish gain. If a Jew was unable to bring his offering because of distance, he was allowed to sell and bring the monetary value which he could then exchange at the appointed place, Jerusalem at this time. As such, there was need for exchanging money and goods for offering. The issue is that they were making the house of God a place of merchandise. This was wrong in two respects. Firstly, the temple was not the place for such transactions and, secondly, they appear to be using the need of the travellers for their own profit. Neither of these were acceptable in the sight of God. This is why the Lord treats the people in what appears to be such a harsh way. The glory of God was at stake here and, while He would not promote Himself, He cannot overlook man who deny God while professing to honour Him in lip, Isa 29. 13.
The Jews challenge Him as to His authority and He responds by foretelling His death and resurrection, speaking of His body as the true temple of God which He would raise up to life again three days after He is put to death. While the Jews challenge Him in respect of the physical building that had already taken forty-six years to build, they remember His words here, Mt 27. 40 and the explanation that He would rise after three days, Mt 27. 63. The disciples do not understand what He means and only realise the truth after His resurrection.
The chapter ends with the sad reality of the hearts of men: they recognised Him only as a miracle worker. He fully knew their hearts and would not commit Himself to them. 
Are we zealous for the House of God?

Memory Verse: “And his disciples remembered that it was written, The zeal of thine house hath eaten me up.”	John 2. 17
October 18.	John 3. 1-8.
The Need for New Birth.
The Greek text inserts the word “but” at the beginning of the chapter. Chapter two ended with the picture of the multitude who only saw a miracle worker, chapter three starts with an individual who sees beyond the outward sign to the reality of a Man sent from God. The first simple lesson here is that our Lord always deals with individuals. This was true when the disciples followed in chapter one, it is true here and in the later chapters. The pattern of these verses is seen consistently as we follow the record of John, the multitudes never truly believed and entered into everlasting life. 
The man who comes is unlikely, given our knowledge of the life of the Lord. He is a Pharisee and a ruler of the Jews. Either of these descriptions would have suggested a man who would oppose the Lord, yet here is someone who is genuine in his interest. Once again, we are shown that we must not make assumptions in the ways of God. The way in which Nicodemus comes is a clear indication of the character of Christ. He knows the Scriptures and He realises that here is a Man Who is able to teach and work in a way that shows He has come from God. This is the testimony of an open mind. Whether he was looking for some reciprocal commendation, we cannot tell, but the answer that the Lord gives leaves him in no doubt as to the message that the Saviour brings. A Pharisee would be looking for the Kingdom of God to be set up, but the Lord says, “Except a man be born again, he cannot see the kingdom of God”. Although the wording may be a little different, the idea is clearly seen in passages such as Jeremiah chapter 31 verses 33,34 and Ezekiel chapter 36 verses 25-38. The message to Nicodemus is that this must be received individually, not nationally.
Nicodemus is confused by the answer and asks how this can take place. He may well have known about the need for a national change of heart, but he had never associated this with an individual change. In this way, he is like many other men who are content to admit that they do as much wrong as others, but they do not accept that this excludes them from the presence of God.
The answer of the Lord is a direct reference to the words of Ezekiel 36 where he tells of sprinkling with pure water to cleanse the people, v 25, and giving a new heart and spirit, v 26. Natural birth will never bring a person into a sphere where there can be a relationship with God. Spiritually, we are all “dead in trespasses and sins”, Eph 2. 1, and need to be given a new life. This must be done on a individual basis because each of us is responsible to God. The next verse alludes to Ezekiel 37 where the question is asked, “can these bones live?” Again, Nicodemus would have seen this as a national revival, but the Lord points out that it must come about by individual recognition of the need to be born again by Holy Spirit.
Are we content to preach, leaving the Lord to work as He chooses?

Memory Verse: “Jesus answered and said unto him, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God.”	John 3. 3

October 19.	John 3. 9-15.
The Process of New Birth.
Nicodemus continues with another question: how can this happen? From the later record, it is likely that this was the genuine question of a man who realised the truth of what had been said and wanted to understand. The natural reaction of a Pharisee who was not convicted of the truth would be to argue his own righteousness but Nicodemus appears to be prepared to accept his need. We must not be guilty of prescribing a specific reaction. There may be tears of repentance such as Zechariah records for Israel in a coming day, there may be an outburst of fear such as the jailer at Philippi, Acts 16. 30, but there may be a reasoned acknowledgement of the truth. The important fact is that there is a acknowledgement of need. Based on this, the Lord explains to Nicodemus what is required. 
He begins by pointing out that He is using earthly pictures to explain spiritual truths. The reason for this is that the mind comprehends things within its experience. Typically, there is no value in explaining concepts that are beyond the grasp of the mind. There is also a need to accept the Word of God at face value. Nicodemus must be prepared to accept that He is a faithful witness and that He is explaining accurately what God has decreed. He has already explained that a spiritual birth is required rather than a second natural birth. He cannot give a detailed explanation that goes beyond this because this would require experience that is only available to someone who understands Heaven itself. Only the Son of Man has this awareness however He now gives another illustration from the Old Testament to explain what He is teaching. This shows us exactly how the Old Testament can be used today to illustrate the truth of God.
The illustration is the incident recorded in Numbers chapter 21 verses 4-9 where serpents were sent into the camp of Israel because they were murmuring against the Lord. The serpents brought death and the only answer to the bite was to look at the serpent of brass that Moses raised up in the camp. The explanation is the He, the Son of Man, must be lifted up in the same way. The picture is that, just as Moses lifted up a representation of the plague that was killing the people, so the Son of Man would be crucified in an open shame that typified the curse that had come because of sin, Gal 3. 13. Equally, as the person who looked would live, so everyone who acknowledged their sin and the ability of the One Who was crucified to save would receive everlasting life. The title, Son of Man, is a reminder that He is the One Who has the right to reign over the earth. The lesson that He is teaching here is that this right will be based on the salvation that He brings as well as His equality with God. The language indicates that the belief was not simple acceptance of the fact but a complete trust in the Saviour. It also was not a single act, but a decision that would characterise the life from that time.
Do we simply believe or do we try to understand the ways of God?

Memory Verse: “Verily, verily, I say unto thee, We speak that we do know, and testify that we have seen; and ye receive not our witness.”	John 3. 11
October 20.	John 3. 16-21.
The Basis of New Birth.
These verses explain how the character of God is seen in his dealings. We start with the statement of the love of God. We can never exhaust the wonder of this truth as we consider a love that reaches out to the greatest company, whole world: no one is beyond the scope of this love because it has no limit in any respect; it was a love that would pay the highest price, not only giving its dearest as the expression of how far it is prepared to go, but giving the One Who is everything that could ever be conceived: the highest price that some could pay might be small, but the price that God paid is so high that it is beyond the human mind to comprehend; it is a love which offers everlasting life to all who are prepared to trust in the One Who gave Himself: this is a gift that has no limitation in that it will never fail or lose one whit of its value; it is a love which removes the greatest judgement, we deserve everlasting condemnation, but we receive the assurance that there is no condemnation, Rom 8. 1. May we never lose the wonder of such love expressed in simple terms yet each aspect goes beyond human comprehension, it is no wonder that Paul writes of “the love of Christ which passeth knowledge”, Eph 3. 9. 
The reason for the Son coming is now explained, it was not to condemn the world: the law had already done that, He came so that salvation was available to the world. He is the means by which salvation is available, but it is conditional on receiving Him. This is what John wrote in chapter 1 verse 12. This is what the Lord pointed out in verse 15; around one hundred times, John will speak of believing in this book alone. The simple choice is laid bare in verse eighteen, “he that believeth on Him is not condemned”: the variation here is that the idea is of someone resting on another person. In principle, it is the same but it expands the idea of what is involved in trust but still emphasising that simple belief of facts is not enough; in contrast, any who do not believe are condemned because they have refused the Son of Go, the only One Who can save from sin and give everlasting life.
The condemnation is spelled out: those who do not believe have refused the light that God has given because they would rather follow the ideas of their own darkened minds than expose themselves to the truth of God. The logical sequence continues. In answer to the question, why would they chose darkness, we are told that it is because the light shows them up for what they are and this does not appeal to the natural mind. A person who is open to the truth of God will expose themselves to the light of God because they have nothing to fear but rather they are happy to be seen for what they are. This gives us a clear test of a true faith: if someone professes to believe but shows no interest in the Word of God, then we have to question the validity of the profession.
Do we appreciate the Love of God towards us?

Memory Verse: “For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.”
	John 3. 16

October 21.	John 3. 22-36.
The Last Testimony of John.
The Lord now moves from Jerusalem to Judea where they baptised people. He follows the path that He asks His disciples to follow in Acts 1. 8. At this time, there is a conflict because John is still baptising in Aenon near Salim. This is because there is much water there, a comment which highlights the amount of water needed to baptise. If a person could be baptised by sprinkling water over them, it would not require a large amount of water, so the comment indicates that baptism involves more than pouring water, implying that the correct mode is to immerse a person.
As always, there are some who try to divide John and the Lord. It occurs because they are questioning purification. The Jews had their rituals while both John and the Lord baptise those who repent, so there appears to be a conflict. They ask John about Jesus. There are three camps with variations in their message. The Jews follow a ritual which pictures what would happen; John preaches a message of preparation for the One Who would come; the only full answer to the question of cleansing is the work of Christ as the Lord implied when speaking to Nicodemus. John tells us in 1 John 1. 7 that it is the blood of Jesus Christ that cleanses from sin. The Jews have forgotten that John said that the One Who followed had precedence over him, so there is no real conflict. As John answers, he introduces us to the Subject of the Bridegroom. Here is the One Who is at the Centre of all; everything else revolves around Him. John had the privilege of telling the people Who the Bridegroom is but, when that was done, he had finished his work. From this time, John must go into the background and Christ be the Object of attention. How careful we need to be to ensure that we follow this principle. While we must walk in obedience to the Word of God, we must equally avoid contention which detracts from the One Who is the Object of His people’s praise. As soon as men or doctrines take precedence over the person of Christ, we have lost the true expression of our Christian life.
The verses that follow John's declaration explain to us that we have the privilege now of a Teacher Who comes from above and Who brings to light the fulness of the revelation of God. We can either accept His words and affirm that we believe that God is true, or follow the path of natural reason and refuse Him because He is speaking things that are beyond natural experience, but in doing this we deny God. The full extent of the authority of the Son is seen in verse thirty-five where we are told that the Father loves Him and has placed all things in His hands. For this reason, the experience and enjoyment of everlasting life is directly linked to association with the Son.
These verses are exactly parallel to the teaching of the Lord to Nicodemus. The two messengers are telling the same message. The same is true throughout the Scripture, while there may be differences of expression, there is no contradiction.
Do we give all honour to our Lord?

Memory Verse: “He must increase, but I must decrease.”	John 3. 30
October 22.	John 4. 1-14.
The Samaritan Woman.
If chapter three ends with the warning of contention, then chapter four shows us the Lord moving away from the scene to avoid contention: He leaves Judea for Galilee. This is the perfect example of the teaching of Scripture that “the servant of the Lord must not strive”, 2 Tim 2. 24. The Jews and John's disciples had gone to John with their question, but the Lord knows the questions that are being raised and He does not want to be party to any contention. He is fully aware of all that is happening and He demonstrates the grace and lowliness of mind that should be true for every believer. While we must be true to the Word of God in as far as we are able, we must be equally careful to ensure that we do not contend unnecessarily with other servants of the Lord, especially when the world is watching. If our Lord moves away to avoid stirring up strife, how much more must we be ready to do this as His servants even if, as here, neither of the Lord's servants are in the wrong?
The next words are equally full of meaning, “He must needs go through Samaria”. Geographically, this was a direct route but it was one which the Jew would never take. It is possible that this route avoided crossing the path of John the Baptist so He avoids stirring up more contention but it is not impossible to find another route. The urgency is because the One Who knew the contention in Judea also knew the need of Samaria. There are direct parallels in this chapter between the movements of the Lord and those of Joseph before he was sold into slavery. This is the path that leads to the fulfilment of Divine purpose even if it is one which would bring condemnation from His own people in the same way that Joseph had to go into Egypt as a result of his brothers' hatred in order to fulfil the work that God had ordained, Psalm 105. 17.
He comes to the place that Joseph had been given by his father, a reminder of chapter 1. 11, “He came unto His own”. Sadly, although He sat at the well, we learn later that it was deep, it could not satisfy Him but, while His disciples went to buy, a woman came from the city to fetch water. He asks her for a drink of water, using the circumstances in which He finds Himself as the basis for conversation. She wonders why a Jew would ask for water from a Samaritan. She did not realise the One Who was before her: He never acknowledges any man-made distinctions; all are treated on the same basis. We can rejoice in the assurance that He will always be just and never act out of prejudice in any way.
His response is to offer water that surpasses anything that this well could give. Once again, He has taken a situation that can be understood by the natural mind and He uses it to explain spiritual truth. He can offer the gift of God that no one else can give: the water of the well would only satisfy for a time, but the water that He gives will satisfy forever because it be a spring that continually refreshes to give the full enjoyment of everlasting life.
Are we prepared to take an unpopular path to reach the lost or straying?

Memory Verse: “And he must needs go through Samaria.”	John 4. 4

October 23.	John 4. 15-30.
The Samaritan Woman's Testimony.
The Lord continues His example of personal witness here. He has used the circumstances in which He finds Himself to open a conversation, now He makes a reasonable request, asking the woman to bring her husband especially in view of the social expectations and the woman's character. A marriage is a union of two so it is only right that the husband should be involved in the discussion and He must not appear to be drawing her away from her position. In reality, He is preparing to expose sin in the woman’s life, but in a gentle manner. She states that she has no husband and the Lord shows the He knows her situation. She has had five husbands and is now living with someone who is not her husband. We might recoil in horror at this; we might have felt constrained to condemn the situation out of hand, but our Lord is ready to allow her time to accept her position and repent.
The woman appears to change the subject by asking about worship. It may be an attempt to avoid more painful exposure, it may be a genuine question that has caused confusion and uncertainty for her; whatever the reason for her question, our Lord gently takes her at face value and answers the question. He is not constrained by His own agenda for the conversation nor does He give any indication of concern about her apparent desire to avoid the subject of her past sins. This is an example to us. As we speak to people, we may find conversations moving in many directions that we did not anticipate and that may seem to be detracting from our purpose. If we are patient, we will see how the Lord can use us in the same way as He worked here. If she asked about worship, the He points out that this must be consistent with the character of God. Physical considerations are of no consequence, what is important is that we approach Him “in spirit and in truth. This means that we approach with our whole heart, not just following an outward pattern, and in a genuine way that is not attempting to cover up. We can immediately see how the answer of our Lord has actually turned the conversation back to where He wanted her. If she is interested in worshipping God, she cannot hide her past. 
She takes another approach. Once again, it is irrelevant as to how genuine her question is. She asks about the Messiah and learns that she is speaking to Him. As He answers, Jesus uses the expression “I am”, the very title that the Lord gave to Moses when he asked His Name, Ex 3. 14. He does this on several occasions through the Gospel, notably in chapter 8 verse 58, “Before Abraham was, I am”, and twice in chapter eighteen when they come to arrest Him.
The woman needs no further word. As the disciples come back, they do not interrupt but she returns to the city, not because of their presence but because she knows the truth of the revelation of Christ and wants the city to know as well.
Are we prepared to trust the Lord in the way that He leads us?

Memory Verse: “Come, see a man, which told me all things that ever I did: is not this the Christ?”	John 4. 29
October 24.	John 4. 31-42.
The Witness in Samaria.
The disciples do not question that the Lord speaks with a woman, but now they urge Him to eat while she goes into the city. They left Him weary by the well. To all appearances, He was in need of food and unable to travel with them when they went to buy. They come back now and find Him in conversation with a woman. When they ask Him to eat, He points out that He has food that they do not appreciate. As the disciples question, He tells them that His meat is to do the will of God. In Matthew chapter 4 verse 4 and Luke chapter 4 verse 4, we read of the answer He gave to the devil: “Man shall no live by bread alone”; here we learn the truth of those words in a different context. Obedience to the Word of God in His life sustained Him. It is interesting to see that the weariness which caused Him to remain at the well is a means of opening a conversation but equally, when the Lord engaged in the work of God, He received the strength to accomplish what is needed. This is not an indication that His body was any different to ours, rather it assures us that the same strength that the Father gave Him when He was fulfilling the will of God will be given to us in similar circumstances. In Philippians chapter 4 verses 10-13, Paul teaches the same lesson based on his experience, while making clear that this does not excuse us from our responsibility to give help to those who serve the Lord, Phil 4. 14. 
The Lord now points His disciples to the fields around. They are anticipating a harvest four months into the future, He sees a harvest waiting as He speaks, one which He will begin to reap over the next two days. Three times He speaks in a similar way. First, the twelve are urged to pray, then sent, Mt 9. 38;10. 1; next, the seventy are sent to labour and pray in anticipation of the Lord coming, Lk 10. 1,2 now He will reaps where He has not sown. In His harvest, the sower is not always the reaper but He knows both sowers and reapers and rewards all for their faithfulness not results. He is about to reap the harvest from what the prophets have sown over centuries. In another sense, He sows in His public ministry and the disciples will reap abundantly within a few weeks, Acts 1-4. In yet another sense, all of us can sow throughout our lives, but often when a soul is saved, we find that there have been many sowers before the result is seen. 
A double effect is seen in the city, illustrating this lesson. Many believed because they heeded the testimony of the woman as she told of the Man Who exposed her life in full detail. They went to ask Him to come into the city, where He stayed for two days. At the end of this time, many more believed because they had seen Him for themselves. There was no difference in the testimony of the woman to the different groups; there was no difference in the change that took place in the lives of those who believed; whatever the means, however quick or slow the process may be to our eyes, all who hear the testimony of Christ and believe can rejoice in knowing He is the Saviour of the World; she sowed and reaped in part, but there are more reapers than just her.
Are we aware of the harvest fields around us?

Memory Verse: “Jesus saith unto them, My meat is to do the will of him that sent me, and to finish his work.”	John 4. 34

October 25.	John 4. 43-54.
The Nobleman's Son.
After two days, the Lord comes to Galilee. This is an echo of Hosea 6. 2, “After two days will he revive us”. Israel may have seen the miracles and believed in a miracle worker, but they refused the message that their Messiah brought, so He goes to the Samaritans who gladly acknowledge Him as the Christ the Saviour of the world. Once the work is complete, He comes back again to the nation. Romans 11 warns us that the same principle will be seen in reverse as the Gentiles refuse the testimony of God. We are in a position of great privilege but we need to be urgent in our service; just as Israel refused and the Gospel went to the Gentiles, so as the world refuses the word of God, their time will pass and the nation will be restored to a position of privilege in the dealings of God.
A nobleman from Cana comes to plead for his son. The Lord has timed His return to perfection. He comes exactly when the nobleman is ready to acknowledge his need and come to the only One Who can meet the need. It may be that the nobleman had been waiting for the Lord to return and begun to despair, wondering why He is taking so long to return. W can often be like this as we pray for something which we can be sure is according to His mind yet we do not receive the answer we expect. We wonder why He does not answer us immediately, but there is always a reason and we can be certain that it will bring greater glory to Him if continue to wait patiently for His time. 
When the nobleman asks the Lord to come, he receives an unexpected reply. If the Lord had not returned as quickly as He might, then He is not going to go to Cana. He challenges the man to believe His Word without the evidence of seeing a sign. This is one of the consistent themes throughout this narrative. At the end of chapter two, the Lord would not commit Himself to men because they only looked for an outward manifestation. In effect here, he challenges the nobleman to rise in His faith to believe without the evidence of sight. He must demonstrate true faith which does not rely on sight, 2 Cor 5. 7. An appearance can be imitated, but the Lord will prove Himself to be  greater than any creature including the devil if only we trust Him
The man accepts the challenge and returns to Cana. When he hears of the healing, he learns that it occurred at the exact time that the Lord had spoken. More than this, it was not simply a case that the child began to improve as the man would expect naturally after a severe illness, there was a full recovery at once. Whatever his thoughts may have been when the Lord spoke to him, there is no doubt that he and his house all believed when they realised how the Lord had worked. We must take the lesson to heart that every word of God is trustworthy. We can rely on Him and obey His voice and we shall receive a greater reward that we expect, Eph 3. 20,21.
Do we believe His Word or do we look for evidence?

Memory Verse: “So the father knew that it was at the same hour, in the which Jesus said unto him, Thy son liveth: and himself believed, and his whole house.”	John 4. 53
October 26.	John 5. 1-13.
The Pool of Bethesda.
The Lord returns to Jerusalem for another “feast of the Jews”. The description tells us that the feast had lost its meaning and was discounted as far as God was concerned. There is only one feast in John which is not described in this way, that is the final Passover when the events pictured in the feast will be fulfilled in perfection. All the other feasts were simply men going through a ritual without knowing the meaning. The Lord makes a similar statement about the church in Laodicea, Rev 3. 14-22. They were content with their actions but, when He looked on their heart, He saw that they were lukewarm and He found no evidence of reality or anything that pleases Him.
The incident appears to takes place at the sheep gate; the word “market” was added by translators but loses the significance of the place. It is where the animals were brought for sacrifice. It is easy to see the lesson that the Holy Spirit is using John to teach us here. Despite all the sacrifices that had come through the gate, there were still multitudes who had received no benefit. The sacrifices had no effect and the people bringing them gave no thought to the poor and needy. If the feast had lost its meaning, the word from Hosea 6. 6: “For I desired mercy, and not sacrifice; and the knowledge of God more than burnt offerings”. Bethesda means the house of mercy, but there was no sign of mercy here until the Lord came. In contrast, the Lamb of God now comes through the gate and every previous offering and sacrifice will find perfect fulfilment in Him, Heb 10. 1-12.
The Lord sees the multitude, He knows the details of all and He goes to one who had been there for thirty-eight years. This was the exact time that Israel spent wandering in the wilderness after they refused the testimony of Joshua and Caleb, Num 13. 31. He asks if the man wants to be whole and receives the answer that he has none to help him. It may be that he is the only one in all the multitude who would answer in this way. Some might point to their friends, others might trust in their own strength to enter the water, but they are not ready to accept the hopelessness of their condition, just as the nation cannot accept the law will never save them. Whether we think of the Gospel, our service or Israel's future, the answer is the same in every case: nothing will be accomplished until we turn to the Lord and say, “I have no man”. As soon as we, or any other, confess our helplessness, the Lord will meet the need. He simply has to take His bed and walk in obedience to the Lord's command. At this point we are told that it was the sabbath day. This is important because the sabbath pictured all that Israel wanted. It was the sign of the covenant that the Lord made with the nation because it pictured the fulfilment of the promise. Here is the proof for the nation that Jesus was the One Who would fulfil that promise for them, if only they would receive Him.
We can be certain that He will give all needed strength if only we will recognise our need.

Memory Verse: “When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole?”	John 5. 6

October 27.	John 5. 14-23.
The Opposition of the Jews.
The Jews ask the man why he is carrying his bed and then who healed him. He cannot answer, but when the Lord sees the man in the temple, He warns him of the danger that continuing in sin might lead to a greater judgement. The simple lesson here is that healing from a physical infirmity will not ensure spiritual life. While he may have had the faith to believe in a miracle-worker, the challenge comes as to whether he is concerned about his eternal soul. There is a link here with the teaching in Hebrews chapters 6 and 10 where it is clear that many Jews believed but never left the old life behind. We cannot conclude from this that every illness is a result of specific sin however we ought to consider our circumstances to ensure that we are not suffering physically because the Lord is trying to attract our attention.
The response of the man is to tell the Jews that Jesus healed him. We do not know why he goes, they may have put pressure on the man to let them know as soon as he found out, he may have thought they would believe. There is a lesson here in the need for wisdom as to how we bear witness to our Lord. Although the testimony may have been given in ignorance or thoughtlessness, the way in which the rulers challenged the man is a clear warning that the Jewish leaders have no sympathy for any one who performs a miracle on the sabbath. While we need to faithful in our witness, we need to avoid situations where we act in a way that puts someone else into difficulty or even expose ourselves to a challenge that we are not able to defend.
While the Jews quickly attacked the Lord for His action, He does nothing to deflect their criticism. His replies is open and clear: He is following the example of His Father. In this, He makes a claim which they clearly understand to mean He is equal with God. When they challenge Him regarding this, He begins by pointing out that He has only begun to do what the Father has committed into His hands. They are going to see works that surpass this. He then adds that there are three ways in which He is equal with the Father, namely: giving life, judging and receiving honour. Some will try to tell us that we are mistaken to think that He is really claiming equality, but His answers to their challenge makes no attempt to clear a misunderstanding, He is deliberately making His claim clear by saying that He has the same authority as the Father in these respects. Men like Elijah and Elisha may have raised the dead, but this was not their prerogative; men like Moses and Solomon may have sat in judgement, but only with the guidance of the Word of God and the wisdom that God gave them; never before had any been able to claim these as a Personal right and certainly no one would have dared to suggest that they could claim the same honour as the Father. Our Lord here is ensuring the Jews know exactly what He means.
What is our reaction to reproof?

Memory Verse: “That all men should honour the Son, even as they honour the Father. He that honoureth not the Son honoureth not the Father which hath sent him.”	John 5. 23
October 28.	John 5. 24-38.
The Lord's Testimony.
In verse 24, the Son is seen as the source of everlasting life. His word has all the authority of God in it, so to take note of what He says will bring everlasting life. This is the life of God imparted to the believer. It delivers from judgement and brings the assurance of a life that cannot be taken. As Lord speaks here, he is more concerned about the present experience than the future prospect. Once again, the idea of the words used is that a person will be characterised by faith. This is not a single act that has no consequences, it is an act that changes the life and becomes characteristic of the life for the future.
In verse 25, the full significance is seen. Men who are dead are brought to life by the voice of the Son of God. When Adam was placed in the garden, he was warned regarding the tree of knowledge that he would die in the day he ate of the fruit. The sentence was not carried out immediately in a physical sense, but from that day, the enjoyment of fellowship with God and the fulness of life that God intended was lost. Now, through the Son of God, the effect of Adam's sin is reversed and we are brought into fellowship and life simply by taking Him at His Word and heeding His voice. This has been committed into the hand of the Son by the Father. There is no implication of inequality here. A similar picture may be seen when a director has authority to act on behalf of the whole company: he is neither greater nor less than any other member of the board. Equally here, the Son is an equal with the Father but has a specific responsibility to undertake.
As well as life, He is responsible for judgement, but this is because He is the Son of Man. The One Who judges is Himself Man and He is the One Who has laid claim to the rights of God in the earth. We are now brought to consider the physical sphere. Those who have died will all be brought back to life again by the One Who Himself has died and risen again. At the set time, He will speak and the graves will yield their dead at the appropriate time. While there is no exact time given, there is a clear indication of two separate events. Revelation 20 indicates that they are separated by at least a thousand years. The justice of the judgement is confirmed because, while He is the Judge, it is in perfect union with the Father.
Three witnesses are identified to confirm His credentials. The least of these is John the Baptist who is named first because the people knew him, but his testimony is only a man bearing witness with partial knowledge. The works of the Son demonstrate His Deity because the Father has given Him absolute authority to work, not simply delegated power. The Father Himself is the final witness but, for all their profession, they do no know Him. How sad that the people refuse such testimony.
Do we recognise the Uniqueness of the Lord Jesus Christ?

Memory Verse: “I can of mine own self do nothing: as I hear, I judge: and my judgement is just; because I seek not mine own will, but the will of the Father which hath sent me.”	
	John 5. 30

October 29.	John 5. 39-47.
The Testimony of the Scriptures.
The chapter ends with the detailed condemnation of these men. Firstly, they are challenged to search the Scriptures. They profess to know and teach the Scripture yet they fail to recognise One Who is fulfilling it before their eyes. We may condemn such men, but we need to allow the Word of God to search our hearts and reveal our own shortcomings. The Jews had traditions which were passed down through the generations and were not true to Scripture, although they may have had a foundation there originally. We may follow practices which are not commands of Scripture and expect others to accept them as truly Scriptural. We need wisdom to live faithfully in the light of the Word of God. There are commands of Scripture which must be obeyed at all times; there are actions which we may perform in order to fulfil our responsibilities in the light of Scripture and which are suited to the present day. There are also traditions from a past day which do not necessarily have any direct relevance in the present day so they could be set aside without compromising the truth of God..
The second condemnation is that the Jews are looking to honour themselves in the eyes of men rather than to honour God by their lives. In the Person of Christ, they see a Man Who always glorifies God and they do not like Him because He exposes their failure. While they raise verbal objections to a miracle on the sabbath or to His claim to be the Son of God and therefore equal with God, the One Who sees the heart recognises that the root problem is that their pride will not allow them to acknowledge failure. The Lord points to the ultimate end of this. They refuse the Man Who comes in the Name of God to show the character of God in fulness but they will receive a man who has only his own glory in view. Again, it is easy to condemn them, but we have more Scripture than they had and we can still become more concerned with our own position in the eyes of men than with the glory of God. Let us ensure that the glory of God and His Son is the first test of all that we hear, say and do. Men may make very plausible claims and they can be persuasive in their appeals but this is not enough. John writes in 3 John 9 about Diotrophes, a man who had taken a place of pre-eminence among the saints. This is the place that belongs to Christ alone, Col 1. 18 and anyone who displaces Him should be treated with caution as they will bring trouble to the saints.
The Lord finally points out that all true honour comes from God. They claimed to follow Moses but he had foretold the coming of Christ so they should recognise that He is the One of Whom Moses spoke. Rather than allowing the Word of God to search the heart and to expose their failings, they use it as a basis for promoting themselves by teaching rituals which they can observe instead of a heart that is right with God. We need to ensure that the prayer of David in Psalm 139. 23 is constantly on our lips and our hearts, “Search me, O God, and know my heart: try me, and know my thoughts”.
Are we constantly finding Christ in all the Scriptures?

Memory Verse: “Search the scriptures; for in them ye think ye have eternal life: and they are they which testify of me.”	John 5. 39
October 30.	John 6. 1-13.
The Feeding of the Five Thousand. 
The chapter starts with a statement which appears unnecessary but actually has a real challenge. “After these things” suggests that the action is a direct result of what had preceded, namely the refusal of Christ by the Jews. The fact that the sea of Galilee is identified as the sea of Tiberias is an indication that the Jews had lost the land completely. The fact that Jesus crossed the sea suggests that He has left the people. When we put all this together, we see a picture of the present day. The nation has been put aside for the present and the Lord is reaching out to the nations.
A multitude follow Him because they have seen what He has done for the diseased. Sadly, when they see the  signs, they do not appreciate the real significance of them. They look at other people who are in need and recognise His ability to help them, but they are not ready to accept that they are in a deeper need themselves and there is only One Who can help.
John gives two more comments that suggest the meaning of what follows. Firstly, Jesus went into a mountain with His disciples. He had just spoken about Moses who went into a mountain alone. No one was allowed in the mount with him, but the disciples accompany the Lord, showing that He can do what Moses and the law could not do. The holiness of God meant death for the sinner under law, but the Lord has answered the law an brought life and immortality to light through the Gospel, 2 Tim 1. 10. All fear is removed because the life that comes from the Son cannot be taken away. Secondly, the Passover was at hand. This is the time when Israel's deliverance from Egypt was accomplished. The next sign will demonstrate that the Lord has the power to save from the bondage of sin and bring the people into the fulness of the inheritance that God has prepared for them. Here is the One Who can and will fulfil everything that was promised by the Passover.
Neither the disciple nor the people have food, but He asks the disciples how they can feed them. Philip estimates the cost at two hundred pence (two hundred days pay according to Matthew chapter 20 verse 9) while Andrew reviews what is available. These two men are seen in three places in this Gospel. In chapter one, they brought a brother and a friend to Christ individually; in chapter twelve, Greeks find Philip who calls Andrew to bring them to Him; here they set the background to the sign that is about to be performed. The need is great, the provision is small, but all the people had to do was sit and wait. This is the rest of God, they have spent centuries striving to keep the law when all that was needed was to wait on the Lord, Isa 40. 29-31. The Lord is so good that He has even provided a place where there is grass to sit in comfort while they are fed. All receive as much as they want to eat and still there is a basket left for each of the disciples.
Do we allow (or even expect the Lord) to feed us?

Memory Verse: “When they were filled, he said unto his disciples, Gather up the fragments that remain, that nothing be lost.”	John 6. 12

October 31.	John 6. 14-21.
The Storm on the Sea.
The reaction of the people to the miracle is immediate. They see that this is the prophet foretold by Moses in Deuteronomy 18. 15-19 so they want to make Him king. They are inconsistent in their response, moving from scepticism to profession. In reality, all that they are interested in is the benefit to themselves from the miracles that He performs. They are not interested in hearing what He has to say, especially when He challenges them about the need for a change of life. This is not the time for ruling in this world, so the Lord goes into a mountain, leaving the disciples to go across the lake on their own. This expands the picture of the present day because we are living in a time when the Lord does not remain with us in Person, but leaves us to travel by faith.
John does not tell us about any instructions that they are given when they cross the sea. This fits in with the lesson that John is teaching us by the Spirit of God because we are faced with situations where we have to make decisions without the direct statement of the Lord. John does tell us that they set out for Capernaum. This was the place where the Lord made His home during His public ministry so it is a picture for us of the disciples making a journey towards their home. We do well to remember that every step of our pathway is a step nearer home for us.
As they travelled, the wind came down and the sea was tossing them. This reminds us that we are on a journey that is fraught with difficulties. We are not called to take an easy path. We face the same trials as any other and then the added trouble of opposition from a world at enmity with God.
When they are three or four miles across the water, they see Jesus coming on the water towards them and they are afraid. He knows their fear and comforts them with the assurance that it is He Who is coming. The words that He uses are the emphatic form, “I am”; once again, He is making a statement that He is the Lord Whose way is in the sea, Ps 77. 19. They willingly receive Him into the ship and immediately they find that they arrive a their destination, emphatically proving His claim.
This is another common picture of the circumstances of life. As the danger seems most intense, the Lord comes to us in a way that we do not expect and we can often question what is happening. We need the faith to recognise His hand in every circumstance. This is easy to say when times are easy, but much more difficult to practise when troubles arise. We need to have the faith to watch for His hand and to listen for His voice in every test. The assurance is that, as soon as we receive Him, we will reach the place where he wants us to be, even if it is not where we expect to go. This was true when we first trusted Him for salvation; it will be true when we hear the shout and are caught up to be forever with Him, 1 Thes 4. 15-18, but it is true in every situation and we can rest in the assurance that He cannot fail to accomplish His purpose. 
Are looking for the Lord in the tests of life?

Memory Verse: “But he saith unto them, It is I; be not afraid.”	John 6. 20

November 1. 	John 6. 22-29.
The True Bread of Life.
The people come back the next day to find that Jesus and His disciples have gone. They realise that the only boat that had been there previously is the one into which the disciples went alone. Other boats have arrived after the time, but this does not explain how a man who is not a sailor could cross the water, especially in the storm of the night before. They quickly find boats to take them to Capernaum to find Him. They ask when He came there. It is clear that they suspect that they have missed something, but they are not sure what has happened and they are probably hoping for another story to tell. Sadly, they only appear to want something to recount or, as the Lord points out, something for themselves. He is fully aware of the heart of the people. They had seen a miracle on the previous day; they had reason to believe another miracle had occurred overnight, and they wanted to be part of what was happening. He will neither satisfy their curiosity nor accept their presence at face value. We might be encouraged to see people coming, but we need to be aware of the danger that some will come thinking that they are going to get a personal gain from association with Christ. Judas is one such person, but he remains with the Lord for longer than most. 
The Lord knows that they are only interested in selfish gain, so He tells them exactly what He sees, where they are wrong and what they ought to make the priority in their thinking. He warns them that they should not be concerned for physical bread that perishes, but with food that lasts unto everlasting life. This is the food that He wants to give them; it is what God has determined that He should do. In the remainder of the chapter, He will detail for them the lesson that He wants them to learn from the sign that He had performed.
He challenges them and they ask what they should do to fulfil the will of God. Here is one of the most common questions that we might face; the exact words may vary but men think that they can or must do some good work or religious ritual to satisfy God. Sometimes it is a question, sometimes it is self-justification that assumes the answer. In both cases, the answer of the Lord here is the only one we can give: “This is the work of God, that ye believe on Him whom He hath sent”. God is not looking for men to do works because they could never be good enough to meet His standard and it would cause pride in the heart of those who were accepted, Isa 64. 6; Eph 2. 9. He is looking for realisation that everlasting life can only be received as a gift from God through the Savour that He has provided. This removes pride because it means that we must accept we can never satisfy God. Sadly, many refuse to believe either because they will not accept that they are sinners or because their pride refuses to accept that they need the same salvation as those whom they despise as the moral outcasts of society.
Where do we find our satisfaction in life?

Memory Verse: 'Labour not for the meat which perisheth, but for that meat which endureth unto everlasting life, which the Son of man shall give unto you: for him hath God the Father sealed.' 	John 6. 27

November 2.	John 6. 30-46.
The True Disciples.
The Jews want a sign to prove that He has the right to speak as He does. They are guilty of the same error as many who want a miraculous sign which they claim will prove the truth of what is said. They overlook what is clear to see. We must recognise today that the teacher is not vindicated by signs that he performs but the fact that he shows a character that demonstrates the effect of the Word of God on his life. 
The Lord has already fed a multitude from five loaves and two fish. The fact that they refer to the time when God fed the nation in the wilderness suggests that they have already linked the two events in their minds but they will not accept that they have already seen the exact sign to which they allude. The reality is that they do not want to believe. Unlike the woman of Samaria, their questions are based on unbelief. 
The Lord answers that the people who ate in the wilderness all died, but Father is now offering bread from heaven in the person of the One Who has come from heaven to bring eternal life to the whole world if they accept Him. Like the woman, 4. 15, they immediately ask for the bread that He offers, thinking of the physical. He points out that He is the bread of life and that they have already seen Him and refused to accept Him. It is not enough to make a superficial profession based on an outward appearance, they need to  accept His Person and His claims on their lives in full. 
There is no question that the purpose of God will be fulfilled and that He will receive all who come to Him. The Lord is in perfect agreement with the Father and the desire of God is that all might be saved, 1 Tim 2. 4; there is no possibility that any can be lost if they come to Him; there is a possibility that some may die as far as the body is concerned but they will all be raised up in the resurrection. 
The reality is that they are not prepared to come to Him. He challenges them to accept and immediately they began to murmur: as far as they are concerned, He is the son of Joseph and they knew His parents. They are not prepared to accept that the Messiah might have been born into an earthly family in the same way as any other person with a physical body that is the same as any other man at least outwardly. They will not admit that there is a  difference in character between Him and others because He is the Son of God. It is a sad reflection that many have preconceived ideas about what constitutes a true sign, they look for something spectacular, which can be imitated, but they fail to recognise something plain which defies imitation. This is because the devil blinds their minds in anticipation of the day when he will raise up a man who performs spectacular imitations. It takes a work of God to enlighten men's minds. It will not happen when people refuse to see the evidence that is set in front of them.
Are we trusting in the power of the Lord and the promise of His Word?

Memory Verse: 'And Jesus said unto them, I am the bread of life: he that cometh to me shall never hunger; and he that believeth on me shall never thirst.' 
	John 6. 35
November 3. 	John 6. 47-58.
The Need for the True Bread.
The Lord now brings a direct and emphatic promise to the people. There is no question that if they are prepared to rest their whole lives on Him, they will enjoy the blessing of everlasting life, not as a future prospect but as a continuous present enjoyment. This is what He came to offer but the words show clearly that this faith is something that continues as a characteristic of our life, not simply a response to an appeal at a specific point In time. The enjoyment of the life that is offered is dependent on faith although the Lord is equally clear in other places that it will not be lost because of momentary failure, John 10. 28. We can be guilty of emphasising the eternal security at the expense of the present enjoyment. We can also emphasise the present cost to such an extent that the life appears to be something for the future at the expense of present joy. As John records the words of the Lord and as he writes his epistles, he is careful to point out the joy that comes from walking the path of faith, Jn 15. 11; 16. 20-24; 17. 13; 1 Jn 1. 4; 2 Jn 12; 3 Jn 4. We must search our hearts to ensure that we are really living in the good of all that is available to us in Christ. 
The Lord next contrasts Himself as the Bread of life with the manna on which the people placed so much importance a little earlier. Their fathers ate and died: the manna could not sustain life indefinitely; in contrast, He offers a supply without limit. He then explains that this is His flesh. He needed to come in a body and give His life for the world. As we consider the later teaching, we learn that this is in order that the power of death which results from sin could be broken, Rom 5. 12-21 and men who are in bondage to sin could be redeemed, Heb 2. 14,15. 
The Jews cannot understand this. It may be that they are like Nicodemus; they can only think in terms of what they understand and do not realise that He is using an illustration from everyday life to explain a deeper truth. It also appears that they also did not want to accept their need. Whatever the reason, He leaves them with the challenge that the only basis of everlasting life for any in the world is that He must give His body and blood and they must be prepared to acknowledge Him as the only Source of life.
The full significance of this is seen in that, for those who do believe, there is the assurance of eternal life now, the certainty of being raised up to the full enjoyment of life at the appointed time in the future and the privilege of union with Him to be enjoyed forever. The picture is really explained in these words because they show that everything depends on the fact that we have placed ourselves entirely in His care('dwelleth in Me') and that everything we have comes from the fact that He lives out His life in us (“I in them”). The perfect union of Father and Son which means that the Son always does what the Father desires is the example for us of our union with Christ: we become the expression of what He is in the place where we are.
Are we ready to accept the Word of God however much it shames us?

Memory Verse: 'Verily, verily, I say unto you, He that believeth on Me hath everlasting life.' 	John 6. 47.

November 4	John 6. 59-71.
The Test of Discipleship.
He is speaking in the synagogue at Capernaum, the place where He made His home while fulfilling His public ministry, but the people refuse to take the warning that He gives. It is clear from both the description and the words that they use that they are not prepared to listen to what He has to say rather than simply that they could not understand. The fact that He is in the synagogue has a double significance: He is in the place where everyone in the community would gather and He is where the Word of God is taught regularly, at least in an outward form. They show by their actions that they are not ready to accept the challenge of the Word in faith instead of law and they are not prepared to admit that they are unworthy of salvation by their own efforts. They may say that this is a hard saying, but the difficulty is of their own making, they are too proud to accept that their own efforts will never meet the demands of the law and turn to the One Who can satisfy  their souls  in the same way as He fed the multitude at the start of the chapter.
The people are left to face a final choice. They will see the Son return to the place that He left. The lessons are spiritual and only the Spirit can give life. If they continue with an outward ritual that satisfies the flesh, it will bring no benefit to them, because there is no faith. There is no middle ground. He gives a clear choice even though He knows that there are some who will refuse to believe however clear the challenge may be.
The result of His words is that many stop following Him. Where He had a multitude in excess of five thousand to feed previously, He is left with the twelve and possibly a few others. He is not deterred by this but rather turns to challenge those who are still prepared to follow. He is looking for reality from individuals, not numbers . We find in Luke 18. 39 that the crowd tried to silence the plea of the blind man, while in Mark 2. 4 they hindered those who came with genuine faith. In the latter case, the crowd seems to be a result of disobedience, Mark 1. 44,45 even if the moves were good.
Peter's answer is that they have nowhere else to go. They know the truth of what He is teaching. This is the reality of faith for which He is looking. Peter gives another clear confession in the same way as he gave at Caesarea-Philippi. He knows that the One for Whom he has given up everything is no less than the Christ, the Son of the living God; he is prepared to stake his whole future on this and he readily acknowledges that everything that He has said, which caused the multitude to disperse, is true to such an extent that there is nowhere else to turn. Peter may be shut out from the synagogue as a result, he may have no means of support, but he has Christ and nothing else matters. The Lord acknowledges the truth of Peter's faith and also the fact that, while Judas may hide behind a veneer, he has not deceived the Lord. Judas is a devil and is prepared to hide his true character until the appointed time.
How far are we prepared to follow the Lord?

Memory Verse: 'Then Simon Peter answered him, Lord, to whom shall we go? Thou hast the words of eternal life.' 	John 6. 68.
November 5. 	John 7. 1-13.
The Lord's Brethren.
John records now that the Lord remains in Galilee because the Jews in Jerusalem and Judea wanted to kill Him. He knew that He would be put to death at Jerusalem but He also knew the exact time when this would take place so He fulfils the work that the Father wants Him to do exactly as the Father desires. 
The time for the feast of the tabernacles approaches. John again is careful to insert that this was a feast of Jews. It had nothing to do with its original intention; it also has nothing to do with the present time. As John wrote, the Jews had lost the privilege that was theirs nationally so the observances were no longer valid and the feasts had lost their initial significance. As we go through this Gospel narrative there are at least five of the feasts of the Lord recorded, Ch 2. 13; Ch 5. 1; Ch 6. 1; Ch 7. 1; Ch 12. 1 as well as the feast of dedication, Ch 10. 22, emphasising the fact that Israel had the privilege of seeing the One Who was celebrated in the feasts, yet they are so absorbed in their own ritual that they fail to recognise Him. We need to be careful to ensure that we are not guilty of the same; we can easily become absorbed with a outward ritual that misses the true purpose and Centre that is found in our Lord Jesus Christ.
His brothers are quick to suggest that He should go up to Jerusalem for the feast. They think that He needs to promote Himself. We can understand that, because they do not believe, they could have a variety of reasons for this. They might be mocking His claims in a subtle way by implying that His failure to go is an admission that He is not certain; they may be giving genuine advice that no one will be accepted by the people unless they go to Jerusalem to make their claim. What we do know is that He is moving to a timetable that does not allow Him to go immediately. They are free to go because they are not true disciples, so the Jews have no argument with them. He will go at the right time to fulfil the work that the Father has given Him.
He remains in Galilee until he brothers have gone to Jerusalem. This may be an action which is designed to protect them from the hostility of the Jews. The brothers are the obvious people to question about His location; if He went with them, they could be forced to choose between natural ties and acceptance in the community If the Lord remains in Galilee, they can freely tell any who ask that they left Him there when they came. Even if they do not believe, His love and care for them is the same as for others.
After the brothers go, He follows secretly. The Jews try to find Him for a variety of reasons: some acknowledge that He is a good man while others see Him as a deceiver. Every one is afraid to speak about Him openly because they know that the rulers are determined to silence Him and any suggestion that they might be sympathetic to Him could be enough to bring the anger of the Jews on them, probably resulting in having them cast out of the synagogues, John 9. 22.
Are we always ready to wait for the Lord's time?

Memory Verse: 'The world cannot hate you; but Me it hateth, because I testify of it, that the works thereof are evil.' 	John 7. 7
November 6. 	John 7. 14-24.
The Lord in the Temple.
While the Lord did not go up openly at first, He stands in the temple  and teaches in the middle of the feast. We are not told the reason for the timing but it demonstrates the importance of timing in the work of God. Something which is wrong at one time may be right a short time later because the Lord knows the exact circumstances, even the act of giving a Gospel tract may be effective as a specific time because the message answers a question that the circumstances of life have raised. We need guidance for the right time to act because the timing is important.
As He speaks, the Jews begin to wonder how someone could speak as He did when He had not been to their schools. While we are not His equal, the principle is true today: we ought to be marked out as people who can speak in the power of God because we learn of Christ in the school of God. No natural education will ever accomplish this and no one will be able to deny the authority of such a person.
Once again, the Lord answers His accusers directly, this time on four counts: He speaks what God has told Him; the truth of His words will be clear to all who genuinely want to obey God; there is nothing in His words that is designed to promote Himself but rather they show His righteousness; those who want to see Him dead are guilty of breaking the Law which Moses gave them. Here is a test for what we say and do. How readily can we open ourselves to the scrutiny that He suggests here. Do we add our own ideas? Do we try to promote ourselves? Do our words stand the test of scrutiny? Are we clear of any charge that me might bring against us? This is a high ideal for us to seek; it is something that will always be true for a person who is guided by the Spirit of God, yet we would all have to admit that there are times when we fall short because we allow our thoughts to be set alongside the words that He gives.
The final challenge of the Lord is to consider the claim that he has broken the sabbath; He healed a man who had been ill for thirty-eight years yet they circumcise a child because it is the eighth day. Why should the two actions be treated differently? The reaction is evidence of injustice in their thinking. He uses the rite of circumcision here because they were outwardly observing the sabbath as decreed by the law so the Lord takes them back to the law and shows that it allows for exceptions. At other times, e.g. Luke 13. 15,16, He uses their act of mercy towards their animals. In addition, circumcision preceded the law; the instruction to circumcise the children on the eighth day was given to Abraham four hundred and thirty years years before the law, Gal 3. 17. The law which followed could not override the earlier commandment. In the same way, there are basic principles that we find in the Scriptures such as the need to show mercy and to help those in need. These are a requirement of God which is seen from the earliest days, long before the law, so it cannot be superceded by the law.
Have we learned from men or from the Lord Himself?

Memory Verse: 'He that speaketh of himself seeketh his own glory: but he that seeketh his glory that sent him, the same is true, and no unrighteousness is in him.'	John 7. 18
November 7.	John 7. 25-31.
The Questions of the People.
Some from Jerusalem begin to recognise that this is the Person Whom the rulers wanted to kill. They cannot understand how He can speak so openly. They begin to question if it shows that the rulers have started to believe that He really is the Christ. What these people have failed to understand is that there is only One Person Who is controlling events and, until He permits, the rulers are powerless to stop Him. Even in this, we can see the evidence that He is Who He claims to be although the people in that day might not realise that the rulers are still as determined as ever to kill Him.
The people dismiss the thought that He might be Christ on the basis that they know His origin. Their logic is wrong on at least two counts. They have ignored the prophecy in Micah 5. 2 which tells that the Messiah would be born in Bethlehem; they have overlooked the clear statement in this prophecy that the Messiah is eternal, Whose goings forth are from everlasting; they think that He comes from Nazareth.  Because of their wrong assumptions, they think that this negates His claim to be the Christ. This is a warning to us about the danger of hearsay and assumptions. We need to take care in every situation to learn and to verify all the facts before we try to draw a conclusion. However well justified an assumption may be, it is not the basis for passing  judgement.
Once again, the Lord demonstrates the truth of His Person when He shows that He knows exactly what they are thinking or discussing among themselves. They think that they know where he comes from but the truth is that He has given them clear evidence that He has come from God. Even the way in which He can answer their questions before they are voiced would give evidence for this. The problem for the Jews is that they only know the Scripture in an intellectual way, they have not made it good in their own experience and they have not learned to know the Author of the Book. This is the message that Paul and John both emphasise in different ways. In Philippians 3. 10, Paul writes of his desire to “know Him” while in 1 John 2. 13,14, John writes of those who have “known Him that was from the beginning”. We need to take care to avoid the same condemnation as the Jews. Whenever we read the Scriptures we should find Christ; be drawn to Him and be transformed into His image.
They want to take Him, but they cannot because it is not His time; meanwhile many do believe because they see the miracles that He did. All the efforts of men to deny Him were of no value compared to the witness of His works. As often happens, the miracles arouse more interest and discussion but it is still only an intellectual debate with mental assent to the evidence. Sadly, as previously, ch 2. 23-25, the extent of their faith does not appear to rise above seeing a miracle worker without acknowledging Him or His claims on them personally. This will never give a foundation for everlasting life.
Do we know the power of the Lord and full assurance as we preach?

Memory Verse: 'Then cried Jesus in the temple as he taught, saying, Ye both know Me, and ye know whence I am: and I am not come of Myself, but He that sent Me is true, Whom ye know not.' 	John 7. 28
November 8.	John 7. 32-44.
The Officers Sent Out.
The Pharisees hear about the murmurings and arrange with the chief priests to send officers to arrest the Lord. They see a threat to their authority and they want to silence it as quickly as possible but they still want to do it discreetly. The Lord challenges the officers directly with a warning that He is only with them for a little while and then He is going to the One Who sent Him. They will look for Him and not be able to find Him and they cannot go where He will go. It is easy to see the meaning in the light of what He has said about coming from the Father. He will return to heaven but there is a solemn warning that they cannot go there. 
They cannot understand what He is saying at the time. They think that He is going to those Jews who have been scattered among the Gentiles. The challenge of the Lord clearly halts these men in their tracks, they are unable to take Him as they intended. Their later response to the council suggests that they are taken back by His statement, but  they may also think that the issue will be resolved without uproar if He goes away. Once again, the Lord is Master of the situation and demonstrates that no one can touch Him without His permission, even if they have the authority of the Sanhedrin. 
On the last day of the feast, the great day, He makes a proclamation of the coming of the Holy Spirit. He uses the picture of water, as He did at Sychar. He is the One Who can refresh those who are not satisfied by the water that earth offers. When He spoke to the Samaritan woman, He promised water that would spring up to satisfy her continually, now He goes further as He tells that the water will overflow to others, bringing joy and satisfaction in abundance for all who believe. There is an allusion here to the opening verses of Ezekiel 47 where we read of water flowing from the throne of God and healing the death in the Dead Sea, which will be fulfilled in the Millennium. John adds the comment that this was referring to the Holy Spirit Who indwells those who believe. As John writes, the promise has been fulfilled for many years, so he has to explain that this was not always the case. It also pictures the days of His reign when all flesh will enjoy the same privilege as every believer does today, Joel 2. 28-32.
His words are another cause for division although no one takes time to ensure that all facts are understood. Many hear Him speak and recognise a fulfilment of the promise of Moses for a Prophet to follow, Deut 18. 15 or the evidence that He is the Christ of God. Others refused to believe this because He came from Galilee not Bethlehem. They do not take time to check their knowledge or they would have realised that He was born in Bethlehem. Once more, the folly of men is exposed because they base their thoughts on unfounded assumptions. This give us another warning of the danger of making assumptions and then treating them as facts. The result here is a division, but those who want to take Christ cannot because He is in complete control.
How much of the living water flows out from us to those around?

Memory Verse: 'He that believeth on Me, as the scripture hath said, out of his belly shall flow rivers of living water.' 	John 7. 38
November 9.	John 7. 45-53.
The Officers Return.
The officers return empty-handed and have to answer to the council for why they did not bring Him. They expect a detailed explanation or excuses such as  fear of upsetting the multitude. Their answer is both simple and profound, “Never man spake like this Man”. As to its simplicity, it tells us that there has never been any who could speak as He does. As to its profundity, it is a statement that is probably more true than they realise. He is the fulfilment of the words of David in Psalm 45. 2, “Grace is poured into They lips”, He answers to the Beloved of Song of Solomon 5. 13, “His lips like lilies, dropping sweet smelling myrrh”. Every virtue that could ever be expressed verbally is found in His words; men heard gracious words, Luke 4. 22 and words of power, Mark 1. 27. There is a challenge here for us because we have the help of the Holy Spirit to speak in the same way as He does. We need to ask ourselves how often we miss opportunities or even speak in a way that discredits rather than honours our Lord.
The Pharisees challenge the officers to find any of the rulers who have believed; they speak of the people being cursed because they do not know the law. Sadly, the reality is that it is their wilful ignorance of what is written that condemns them and they are bringing their own condemnation on the nation as a whole. They are blinded to the evidence before their own eyes as well as the testimony of their officers. By their pride, they allow the god of this world to control their minds, so they are blind to their own sin as well as the perfection of the One Whom they are seeking to destroy.
Nicodemus speaks up. He does not make a clear confession or refute the statement of the others, which he might have done. What he does do is to try to reason with them about their actions. He shows that they are showing a prejudice that condemns a man without a hearing and that this is not consistent with their own standard of justice. He does not realise that the root of their hatred is that they will not accept a rival to their authority or that, at a the deeper level, the devil is using their bitterness in an effort to destroy the Son of God. They demonstrate their prejudice still further by stating that no prophet ever came from Galilee. The question was faulty on at least three counts: firstly, Jonah at least had come from Galilee, 2 Kings 14. 25; secondly, Isaiah had prophesied that the light would arise in “Galilee of the nations”, Isaiah 9. 1; thirdly, the Man, Jesus, was born in Bethlehem so He is not from Nazareth. Sadly, because they have already decided what they are going to do, they will not take the time to consider any suggestion that might be in conflict with the way that they intend to act.
Nicodemus takes this no further. We might question this, but it is the wisdom of a man who knows that these people will not listen to reason. We need to be faithful in our witness, but there are times when we gain nothing by arguing with people who will not listen. All Nicodemus can do now is to separate from them as he does later, Jn 19. 39.
What do the words of our Lord mean to our hearts?

Memory Verse: 'The officers answered, Never man spake like this Man.'
 	John 7. 46

November 10.	John 7. 53-8. 11.
The Woman taken in Adultery.
The artificial division between chapter seven and eight disguises the great contrast that is found in the actions of the rulers and of the Lord. The rulers leave the council to go to their own houses: they have made their home on earth despite the fact that their time is limited, Jas 4. 14. He goes to the mount of Olives: He has no home on earth despite the fact that He made all things, Jn 1. 3,10 and He  is the “heir of all things”, Heb 1. 2. He is prepared to wait for the Father's time in all things, knowing that it is His for the asking, Ps. 2. 8.
The Lord is not discouraged by the events of the previous day. He returns to the temple early in the morning and teaches the people. Although He did no go to Jerusalem openly with His brothers, He will not be prevented from fulfilling His work because He knows that no one can touch Him until the appointed time.
The scribes and Pharisees try a new approach. They lay a trap which they think will open the way for an accusation that will discredit Him in the eyes of the people. They bring a woman taken in adultery: according to the law, she should be stoned, but the Romans are not bound by the law of Moses so they will not accept this readily. The logic behind the trap is that they believe that He will be forced to pass judgement in a way that opens Himself to accusation. If He refuses to pass sentence according to the law, He is discredited in front of the people because He denies the law; if He agrees with the sentence, He is defying the Romans and open to the charge of treason. In either case, they will have an argument that they can use against Him.
They bring the accusation and He bends down to write on the ground. They press the case, so He stands, tells them to find one without sin who can “first cast a stone”, then stoops again to write on the ground. We are not told what He writes, so we have to assume this is not important. What His action does show is that He is writing a record. In His life, He displays the holiness of God, but by laying down His life, He answers the demands of holiness. It is significant that they leave after He writes the first time; they cannot stand before the One Who is perfect in holiness so they do not have the moral right to condemn others. He only turns to the woman after the second stoop, because His life would have condemned her as much as any other, but His death answers the demands of God for her sin, so He has the perfect right to forgive her.
His actions bring us a challenge. We can easily become so absorbed in maintaining the demands of holiness that we lose sight of the need to show the grace and love as well. As Paul writes to the Romans, he points out that vengeance belongs to God, Rom 12. 19; as he writes to the Ephesians, he encourages us to forgive as God has forgiven us for Christ's sake, Eph 4. 32.
Are our actions motivated and characterised by love or legality?

Memory Verse: 'She said, No man, Lord. And Jesus said unto her, Neither do I condemn thee: go, and sin no more.' 	John 8. 11
November 11.	John 8. 12-19.
The Light of the World.
The Lord now takes up the events recorded in the previous verses to highlight another of His attributes. He states, “I am the Light of the World”. The use of “I am” is emphatic, identifying Him as the Jehovah Who revealed Himself to Moses. The fact that He is the light is seen in the way in which He exposes the men who accused the woman taken in adultery. He saw through their scheme, He saw into their hears and challenged them on the basis of absolute truth, not a deception that is made to appear like an attempt to maintain truth. This is a character that we do well to consider. We need to ensure that we are not guilty of the same attitude as these men, even if our motives are pure. We can accept doctrine or practice as right without putting it to the test of the Word of God. We need to bring every detail of our life to the scrutiny of our Lord. He is Light because He is the full revelation of perfection in every aspect of life. A basic principle is that if our actions or doctrine fail to glorify Him, then there is a problem which needs to be corrected. The fact that He is the Light of the World means that this is true in every sphere of life. Israel had limited the revelation of God to themselves, they claimed a privilege which they were intended to share with others. We must ensure that we do not become insular in our thinking, but reach out to others with the truth of God. He then adds that all who follow Him will walk in the light of life. This is a challenge to us; we are not called to follow doctrine or ritual but the Person of our Lord. The doctrines and rituals of Scripture all have the purpose of bringing glory to His Name; if we lose sight of this we reduce true faith to just another religion.
The Pharisees challenge Him because He is testifying to Himself. He points out firstly that this does not negate a testimony, then that He is testifying to things that He knows, which they do not and finally that He has the witness of the Father to Him. In contrast, they judge according to what they can see, which is limited and therefore prone to error, He does not pass judgement, but He has the right to judge because He is in complete harmony with the Father. Here is a clear challenge to their claims. He has made a claim for Himself, now the onus is on them to prove that His claim is false. He has demonstrated by His treatment of the woman that their judgement is faulty; they must now vindicate themselves or accept that He is true.
The Pharisees unwittingly expose their limitation by asking where the Father is. They are the teachers who claim to uphold the testimony of God through the law, but they are admitting that they do not know the God Whom they claim to serve. In their attempt to discredit the Lord, they allow Him to silence them by pointing out that their doctrine is mere words without personal experience. Let us be car3eful to ensure that we are not guilty of the same error.
Is our knowledge of the Lord mere head knowledge or personal relationship?

Memory Verse: 'Then spake Jesus again unto them, saying, I am the light of the world: he that followeth Me shall not walk in darkness, but shall have the light of life.' 	John 8. 12.

November 12.	John 8. 20-30.
The Departure of the Lord.
The Lord is speaking in the treasury, the place where the people would bring their gifts to the Lord. This is significant because it suggests the pinnacle of devotion on the part of men. As they bring their offering to show their appreciation of their God, they are challenged by the One Who demonstrates devotion to His Father in every aspect of His life. There is however another, more simple significance: He was in one of the most public places in Jerusalem yet His enemies were powerless to take Him because His hour had not come. John emphasises the timetable to which our Lord was moving. Nothing could change that time because it had been decreed by God centuries earlier.
He repeats His warning from the previous day. He is going to a place where they cannot come. They want Him dead, but He tries to make them realise that there is an eternal destiny to be faced after death and, while He will return to the place that He left, they will never see the fulfilment of their hopes apart from Him. They may kill Him, but death cannot conquer Him; their sins will bring them into death and nothing they can do will ever fit them to go where He goes; for all their ritual, He had access into Heaven, but they did not. As they question his statement, He explains that He belongs to Heaven, not earth; they cannot rise above this world, but His place is above the world in the glory of the presence of God. He is fitted for heaven and only He can deliver them from their sins and make them fit to enter into the presence of God.
They ask Who He is. We cannot tell the sincerity of their question but, once again, He takes it at face value and answers clearly. He has never changed what He says, He is exactly Who He has always claimed to be: the Son of God. There are many things that He would like to say to them; there are matters which He wants them to see because He has come to reveal God in fulness and to bring them into the full truth. He is faithful and consistent in all that He does. They cannot accuse Him of changing His mind or of saying something different to people depending on the hearer. 
They still cannot understand that He is speaking of the Father although they appear to be silent. He leaves them with a challenge that they will recognise Who He is when they have fulfilled their desire to have Him killed. This may be reflected by the fact that the record in Acts shows that the Sadducees lead the opposition to the Gospel. His resurrection is a clear vindication of His claims; the Sadducees want to silence the witness because they do not believe in resurrection; the Pharisees find that their arguments have been challenged so they have to reassess the position. 
The Lord states here that He always pleases the Father with what He does. Many believe as they hear His words. Once again, the exact nature of their belief may be open to question in the next verses, but they are challenged to accept the truth of His words.
Do we follow the steps of our Lord as we serve Him here?

Memory Verse: 'And He that sent me is with Me: the Father hath not left Me alone; for I do always those things that please Him.' 	John 8. 29
November 13.	John 8. 31-40.
The Liberty of the Son.
Many made a profession of faith but the Lord is quick to make sure they understand what they profess. He is looking for reality, the numbers who profess do not save a single soul, so He is quick to tell them that true faith will be marked by continuing in obedience to His Word. As He speaks, He goes on the show the development of spiritual life. Obedience to the Word leads to revelation of truth and the revelation of truth leads to true liberty. We must never allow the ideas of men to cloud our thinking. Purely intellectual knowledge of the Word of God, such as memorising the Scriptures will benefit to a degree but we must allow its truth to mould us. The word that John uses for knowledge is one that is used in the Scripture for knowledge that has an effect in the life. We need to allow the truth to grip our lives.
The world's perception of Christ has consistently been damaged by many who profess to be Christian, but do not want to change their lives. Some are like the people who question the Lord here, they think that they are Christian by birth or because their parents arranged a ritual for them as young children just as the people in the Lord's day claimed to be Abraham's children; others today will believe certain doctrines and think that they are saved. They are all in the grip of Satan's delusion. The Jews here are under the rule of Rome so their claim to be free from bondage is spurious, but people who profess faith in Christ but live in sin are no less honest. 
The Lord states the simple principle that every one who sins is a slave to sin; we may make a judgement as to how serious any particular sin is but, when we do that, we forget that the holiness of God is such that degrees of sin are irrelevant compared to His standard of perfection. As slaves of sin, we do not have any permanent place in the family but the son is always a member. As far as God is concerned, the Son has the right to grant privilege to others so we may be brought into the family through Him
The Lord moves on to expose the true character of the people. They may be Abraham's seed by birth, but they refuse the word of God. By doing this, they prove that they are really the children of the devil in exactly the same way as He shows that He is the Son of God by doing what pleases the Father. They will not accept this, they challenge His statement, but He points out that, in the sight of God, their true parentage is seen in their conduct: as people who refuse the truth of God, they have proved that they are not the true children of Abraham in a spiritual sense, which is the only basis that has any value before Him. 
While John may emphasise the assurance of salvation by faith, he shows that this is in no way inconsistent with the teaching of other passages where the Lord speaks of the fruits that must accompany profession of discipleship.
Are we walking in the enjoyment of the liberty of the Lord?

Memory Verse: 'If the Son therefore shall make you free, ye shall be free indeed.'
	John 8. 36

November 14.	John 8. 41-50.
The Children of the Devil.
As the Lord challenges the people with the fact that their actions show who their father is, they are quick to claim that they are the people of God so He is their father. They state that they were not born in fornication. This may be a reference to Samaritans who were only brought into the land by a heathen king, 2 Kings 17. 24-41; it may be an indication that they had learned something of the circumstances of the birth of Jesus and assumed that this was evidence of fornication. While we have no specific statement that this is what some thought, any who refuse to believe in the truth of the virgin birth would be left to see this as the only natural explanation. 
The answer of the Lord is clear; they are guilty on two counts: they will not listen to Him despite the fact that His life and actions show that He came from God; also, they will not listen to what He says which has the seal of God on it. The reason for their refusal is that they are the children of the devil, their thinking has been influenced by him and they are not prepared to set aside their own lusts in order to take notice of what God has to say to them. While the conduct of these men is extreme in many ways, this is the condemnation of man in general. In different ways, pride is seen in refusing to accept that no man can ever meet the demands of a holy God on his own. The only way to be saved is to humbly accept that we are sinners, Rom 5. 8, helpless and ungodly, Rom 5. 6, at enmity with God, Rom 5. 10 and the only basis on which we can be freed is that the death of Christ meets the demands of God on our account. 
Their own actions condemn them in a double way: firstly, they are trying to kill an innocent man, proving that they are the children of the devil, a murderer from the start; secondly, they are refusing to listen to the truth, proving that they are liars, another characteristic of the devil from the first. The reality of their enmity is that even if they do not accept all that He does or says, they must bring a challenge which can be tested.
He challenges them to emphasise what He has just said. They are asked to prove that He is a sinner: which of them can demonstrate that He is guilty? It is a challenge which they do not accept here and, when they do accept it, they cannot even find two false witnesses to agree, Mark 14. 55-59. They are then asked to face the obvious question: if they cannot fault him, why do they refuse to listen? It only shows them up in their true light: He is the Light and they see the evidence of this as He exposes them.
All the people can do is to make unfounded accusations against Him. He has issued a challenge to prove what they claim, they ignore it but still make the same accusations; they demonstrate the truth of His words and He summarises the position when He points out that He is honouring His Father without seeking anything for Himself; they are only interested in dishonouring Him for the reasons He has already explained.
What character do we show in our lives?

Memory Verse: 'Which of you convinceth Me of sin? And if I say the truth, why do ye not believe Me?' 	John 8. 46
November 15.	John 8. 51-59.
The Testimony of Abraham.
The Lord uses the expression, “Verily, verily” to emphasise the next point: He does not want them to miss the offer that He has come to bring life. He promised in verse twelve that those who followed would walk in the light of life, now He states that they will never see death. As always, His language is precise. He does not say that they will not die as this is not true. For the believer, death is simply the doorway into His presence. One who was crucified with Him was promised, “Today shalt thou be with Me in Paradise”, Luke 23. 34; he died, but immediately, he saw Christ in Paradise. Paul teaches us in Philippians 1. 23 that death means to be with Christ for every believer.
The Jews see this as clear proof of his deception; Abraham and the prophets have all died so how can He claim that they will not taste death: He is making Himself greater than Abraham and all the prophets. If they were to consider what He had said, it would have been clear that this is exactly what He has always done. He is the Son of God, He is the fulfilment of everything that Abraham and the prophets had anticipated. The Jews were so blinded in their minds that they could not see that everything in the Old Testament was only a foreshadowing of what God wanted. Jeremiah 31. 27-34 and Ezekiel 36. 25-38 teach directly that there is the need for a new work of God to accomplish what the old covenant is unable to achieve; Isaiah 53 tells clearly what is required before this can be accomplished. The other prophets all warn of the failure of men and the need for them to turn to God for Him to deliver. The pride of these men is so great that they set themselves up as greater than all who have gone before.
The Lord is quick to refute the suggestion that He is promoting Himself. He is only what the Father has said, however it is equally true that He must be faithful to the Father even if this brings Him into opposition with men. In addition, even Abraham lived in the anticipation of His coming and rejoiced to see a glimpse of this. This is an example to us of how we should conduct ourselves. Men will suggest that to claim the assurance of salvation is to boast of something that is beyond human experience. While we should understand their concern at a natural level, we have the assurance that God has intervened in His Son and we can hold fast to His promise. We cannot deny Him simply because it is unpopular with men. What is sad is the fact that these men were really suggesting that they knew better than the Lord; they were not saying no one could know, rather that they knew so everyone else was wrong. This is the same today. Men can be dogmatic in their refusal to accept absolute truth.
As the Jews challenge the Lord about Abraham, He again lays claim to being the “I AM” when He states, “before Abraham was, I am”. Once again, there is no doubt in their minds about what He is saying; they are ready to stone Him because He claims to be no less than Jehovah. They cannot touch Him, He goes through their midst.
How often do we consider the glories of our Lord Jesus Christ?

Memory Verse: 'Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am.' 	John 8. 58

November 16.	John 9. 1-7.	
Siloam - The Blind Man.
The events described here immediately follow the discussion of the previous chapter. Once again, the chapter divisions disguise the continuity of events. Despite the hostility of the crowd and the threat to His life, the Lord does not ignore the need of an individual. The sees and knows the extent of the need: we might see a blind man, but we would not know that the man had always been in that condition.
The disciples ask a question that assumes the blindness was a direct result of sin; to their thinking, the only question is if the man was responsible or his parents. This is too often how people think; the Word of God teaches us that this is not always true and we must avoid the danger of passing judgement based on circumstances which may be irrelevant. The answer in this case is that it is intended to manifest the works of God. Everything is moving according to the purpose of God. We can see a picture here of the effect of sin. Why is any specific circumstance permitted? We cannot and will not see a clear revelation in every specific instance, but the whole picture is for the glory of God. When His purpose is worked out in its fulness, there will be a clear manifestation of a God Who is great in power and glory, Who cannot be denied and Who has shown grace and kindness that could never be earned. While men may try to look at their partial understanding and question what He is doing, the whole will be a glorious display of His greatness that no one will be able to deny. Here, the Lord is going to demonstrate that He is really the Light of the World by giving sight to a blind man.
He makes clay from the earth and anoints the eyes of the man, then sends him to wash at the pool of Siloam or Sent. Throughout the previous chapter, we have noted how the Lord called on the people to take heed to His word in order to know liberty, now He gives an order to a blind man without any promise, the man obeys and returns with perfect vision. All the man had to do was take the Lord at His word and the next step would be clear. This shows us exactly what the Lord wants from us; we need to learn and to show the same faith to take what His Word says and obey it without question.
There is another illustration of the Gospel: the man had to wash. In the previous chapter, the people were not prepared to accept that they did not know the truth or that they were sinners, so they did not see any need to have their eyes opened or to be cleansed. The blind man knows his need but he might easily have asked why he needed to wash. What he did was to accept the word of a man that he hardly knows without question; he does what he was told just as happened with every other sign in this Gospel. The instruction of Mary to the servants in Cana holds true yet again, “Whatsoever He saith unto you, do it”. Today, the Gospel tells of sin that needs to be cleansed and the way to be cleansed, 1 John 1. 7; only those who accept the Word and act on it will be saved.
Do we judge by preconceived ideas or by the Word of God alone?

Memory Verse: 'I must work the works of Him that sent Me, while it is day: the night cometh, when no man can work.' 	John 9. 4
November 17.	John 9. 8-23.
The Peoples' Questions.
When the people see him, they ask if it is the blind man who begged. Eventually, they ask him and he witnesses to what he knows, “A man called Jesus said.. and I did..”. He does not know any more than this, but it is all that is needed. While we are right to expect a change of life and a desire for growth when someone is saved, the initial act is simple trust in the One Who can save; as the chapter unfolds, so does his knowledge of Christ, but the miracle is accomplished as soon as He heeds the word of the Lord. Equally, we do not need a detailed knowledge of Christ for salvation, we simply need the faith to take Him at His word and call on Him to save.
They bring the man to the Pharisees. It may be that any who confessed Jesus as Christ are to be excluded from the synagogue, v 22 and the people are afraid that if they do not report this, they will be identified with his confession. It is sad that the first in the list of those excluded from the city in Revelation 21. 8 are the fearful. It suggests that the most significant reason for people facing the judgement of God is because they are afraid; there are many reasons for fear, but none match the horror of eternal judgement.
It is the sabbath and this causes a division among Pharisees: some recognise that this is a work of God while others refuse to accept that God would work a miracle on the sabbath. It is true that the Person of Christ will always divide men; some refuse Him out of hand because they realise that they cannot accept Him in part, others compromise by accepting what they cannot deny and ignoring the rest; only the true believer takes Him as He is without reservation and enters into the joy of eternal life.
As they ask the man what he thinks of Him, he realises that this is not a ordinary man, he replies that He is a prophet. His appreciation grows in the face of opposition. In the same way as Nicodemus in chapter 3 verse 2, he sees that only God could perform this work.
When the man who had been blind gives the wrong answer, they ask his parents. Here is the blindness of men: they know the answer that they want so they will keep trying until they hear it. As we read the chapter, we can only marvel that such men are so blind to their own sin. They demonstrate here their complete refusal to listen to anything except what they want to hear. The truth is that we are all prone to the same fault: if someone teaches something that challenges us, we can either dismiss it as “his idea” or forget about it because we have “only heard it once”. A true-hearted believer will bring everything to the test of the Word of God and act on whatever has come from the Scripture, irrespective of who said it or even what their character may be. While we ought to be examples of the truth of God in our lives, 1 Tim 4. 12, this does not excuse us for ignoring the truth of God even from someone who does not live up to their teaching. 
Are we always open to allowing the Word of God to correct our thoughts?

Memory Verse: 'They say unto the blind man again, What sayest thou of Him, that He hath opened thine eyes? He said, He is a prophet.' 	John 9. 17
November 18. 	John 9. 24-34.
The Testimony of the Man.
These verses illustrate the reality of true faith. A man who had no education, but had taken the Lord at His word when he knew almost nothing about Him is now called to account by some of the leaders of the nation. In every way, this is an unfair contest, indeed it ought to be “no contest”, but this ignores the fact that the man knows Christ.
The Pharisees give the man an opportunity to deny his Saviour; they suggest that his sight was given by God despite the fact the man who spoke to him was a sinner. Here is a compromise which would allow that the man was healed miraculously without any reason for the Pharisees to lose face. The man knows what has happened and he will not deny the truth. He cannot enter into debate about the character of his Saviour, but he knows that he was blind and now he can see. This is a picture of genuine witness, we cannot go beyond our experience, but we testify to what our Lord has revealed of Himself to us in our experience. Anything further will lead to fruitless debate.
When they ask the man to tell them what happened, he asks why they want to know. He has seen their refusal to believe so he wonders what the difference is now. He shows discernment here because it is evident that they did not want to hear him before so there is no reason why they want to hear now. He does not want to bring himself into unnecessary conflict so he asks if they are reconsidering their position. Again, an answer such as this is reasonable in the circumstances, he has learned the lesson of the wise man, “A soft answer turneth away wrath”, Prov 15. 1, however such is the bitterness of these men that they are not prepared for any challenge. They accuse him of being a disciple of Christ, while they follow Moses. They claim the fact that they know the history of Moses as ground to follow. This causes the man to ask another simple question: they have seen a miracle that is unique in history, they teach that God does not listen to sinners so they must know how it was performed; it is only God Who can give the ability to perform such a miracle. The challenge that he brings to these men is that, by their own admission, He must have received the the power from God. They have made statements in his presence which show clearly that they realise only God could achieve this, so the One Who did the work must have come from God.
The Pharisees find themselves in exactly the same position as they were in before the man was healed. This time, it is not the Son of God Who has brought the truth of God to bear on them, it is a simple man who had been blind from birth who shows that their own teaching comes to the same conclusion. Here is the evidence of hypocrisy, not exposed by a lengthy debate but shown by a simple man who knows the Lord. Their response is to dismiss him because he was “altogether born in sins” and cast him out. They have no place for truth in their thoughts and they are certainly not ready to admit their sin even if it can be exposed so easily.
Are we resting on the Lord Jesus Christ for our eternal security?

Memory Verse: 'He answered and said, Whether He be a sinner or no, I know not: one thing I know, that, whereas I was blind, now I see.' 	John 9. 25
November 19	John 9. 35-41.
The Lord Worshipped.
The Lord hears that the man has been cast out so He finds him. His compassion will always bring Him to assist those who place their faith in Him. We need to show the same concern: there are saints whose lives have been troubled because they were left to face the enemy alone; there are those who have needed to find a new company of saints because those with whom they met did not sympathise with the difficulties that they faced; may we never be guilty of such neglect especially for the young believer. 
When He meets the man again, the Lord asks if He believes on the Son of God. We have seen the man's appreciation grow and now he makes a double confession which confirms the reality of his faith beyond any question. He asks, “Who is He, Lord, that I might believe on Him?”, acknowledging that Jesus is Lord. He recognises that the Man Who healed him, whom he has recognised to be a prophet and a man of God is actually Lord. This is a man who has power and authority beyond the normal. As the Lord reveals Himself as the the Son of God, the man worships; he does not need any more evidence to appreciate the truth. This is the only time in John's Gospel that we read of a specific act of worship although John is revealing the Son of God to us. In the context, the man has spoken of worshipping God and has made clear that he understands the implications of worship; indeed his confession indicates an appreciation that recognises the need for reality from the heart more than outward form. The result is that he is found worshipping the Man Who is the Son of God: the man who was born blind accepts that Jesus is no less than God manifest in flesh and the Lord Himself has no qualms about accepting the worship which should only be given to God. On both counts it is clear that the title “Son of God” is intended to convey a claim to Deity.
The events of the two chapters are now summarised as the Lord states that He has come to bring sight to the blind, but that those who could see would be blinded. This foretells that Israel have been blinded in part until the fulness of the Gentiles comes in, Rom 11. 25, it also shows the loss of those who laid claim to the promises of God but never took them to heart. As Romans 11 makes clear, the position will be reversed in a coming day. Even today, we need to be careful to heed the word of God and allow it to guide us so that we do not lose the enjoyment of the wealth that He has revealed to those who preceded us.
The Pharisees ask if they are blind. They appear to grasp the import of His words. His answer tells that their refusal to accept that they are blind means that they will face the judgement for open sin rather than ignorance. Let us take care that we are not guilty of setting aside the truth of God for our preconceived ideas and opening ourselves to the charge of blatant rejection of the truth rather than ignorance. We see an example of the fact that the Lord can overlook ignorance more readily than rebellion.
Are our lives marked by worship that flows out in words and works?

Memory Verse: 'And he said, Lord, I believe. And he worshipped Him.' 	John 9. 38

November 20.	John 10. 1-10.	
The Door of the Sheep.
The Lord now uses a parable of a shepherd and sheep to teach the people. The shepherd will come through the door while a thief or robber will try to enter by another way. A simple test of the faithfulness of those who tend for the sheep is that they are open in their action, if they have nothing to hide, they will come to the door openly. In contrast, those who deceive will be marked by secrecy. Paul emphasises this in his writings, 2 Cor 2. 17; 4. 2; 1 Thes 2. 3-6. It is true in the life of our Lord, He challenges those who come to arrest Him with the question as to why they did not come when He taught openly, Luke 22. 53. If we live in the knowledge that all things are open to God, we will realise that we gain nothing by deceiving men.
If the shepherd is open, then His voice is recognised by the sheep as soon as the porter opens the door. This is a constant theme throughout John's Gospel. The Lord challenges the people with the fact that all who know the truth of God will recognise that He speaks with the authority of heaven. This applies to any servant who teaches; the sheep will recognise the truth of his words because they point to the true Shepherd. 
The shepherd will know the sheep by name; as the people consider the shepherds that they know, they will recognise the truth of this; there is no need for markings as far as he is concerned, they only serve to confirm the truth if a robber tries to make a false claim. This is a challenge for us in that it means that any who feed the saints should know their needs and circumstances.
The shepherd leads the sheep; the path is dangerous, thee is no way of knowing what may be waiting on the route, so he will always lead to be certain that he faces the enemy before the sheep. It is his job to protect them, but the sheep also sense the danger if the wrong person leads so they will run away from the false shepherd.
The Lord begins to explain the parable for them: He is the door of the sheep; those who preceded Him, making a claim to be shepherds, were thieves and robbers who tried to steal and showed no concern for the sheep. Ezekiel highlights this is  Ezekiel 34; those who acted as shepherds used the sheep for their own profit and the sheep did not recognise their voice. It is especially clear in the ministry of Christ as multitudes flock to hear Him from the earliest days because they recognise the authority in His words, Mark 1. .22. He is the Door, offering protection for the sheep. This takes us beyond the earlier thought. He is more than simply a porter to open the door, He is the Door, beginning to teach the truth of the security of His sheep. They are secure in His care and they are able to enjoy the best of pasture . Men and the devil will suggest that He keeps us from pleasures, but the reality is that He gives a lasting pasture and an abundant life which never fails.
Are we living in the enjoyment of the care of the Lord for His sheep?

Memory Verse: 'I am the door: by Me if any man enter in, he shall be saved, and shall go in and out, and find pasture.' 	John 10. 9
November 21.	John 10. 11-18.
The Good Shepherd.
These verses take us past the door to consider the Good Shepherd; He starts with the fact that He gives His life for the sheep. A good shepherd will always put the welfare of the sheep before his own even if he loses his life, but the extent of the price paid is far greater as we consider our Lord. The Hebrew writer captures this when he speaks of “the suffering of death” and “tasted death”, Heb 2. 9. These expressions show that the giving involved facing all the horror of death, enduring the fulness of the wrath of God against sin on our account. It contrasts with the words of the Lord in John 8. 51. As we put these truths together, we see that the Shepherd gives Himself to taste death in all its bitterness that the sinner cannot exhaust throughout eternity so the sheep do not see death. What a wealth of truth is contained in the simple words of the Lord.
A contrast is now drawn between the Shepherd and the hireling. The hireling does not deliberately deceive with a view to harm, but he is only prepared to care for the sheep if he does not suffer. He is paid for his services, but he has no direct relationship with the sheep so he does not consider that the payment is a reason to putt his life into danger. The result is that he runs at the approach of an enemy, he does not have any reason to risk his life. The Good Shepherd owns the sheep because He bought them at great price but He also knows His sheep and they know Him. There is a union between the two which cannot be broken. The care of the shepherd is because he owns the sheep: if our Lord has paid a price that can never be measured, we can be certain that He will keep a careful watch on the sheep, the value He has set on the sheep means that He will not allow anything to take them from Him. The knowledge that underlies this care is based on the same knowledge as that of the Father and Son. The fact that He knows us has a double assurance because we can be certain that nothing about us takes Him by surprise and nothing that opposes us can do so without His knowledge. In human relationships, there is failure because a weakness is only found after the friendship starts; this cannot happen with our Shepherd. This truth brings us to the fact that we know Him. What confidence we may have because we know that the Shepherd called us when we were at our worst, but He still wanted us for Himself. Beyond this, the Father has given us to Him, so He wants us as the evidence of His Father's love for Him.
The next words assure us that this is not limited to those of the nation. While they have a special relationship with God, the privilege today is that there is one flock which includes those of the fold (Israel) and those from other places (Gentiles). We can be certain that He includes all who trust Him in the scope of His care. The union is accomplished because the Good Shepherd has, of His own volition, laid down His life for the sheep. No one could take His life, so we have absolute security and no one will force Him to lay it down. It is His pleasure is to do the Father's will.
Are we resting in the power of the Good Shepherd to save and keep?

Memory Verse: 'I am the Good Shepherd: the Good Shepherd giveth His life for the sheep.' 	John10. 11

November 22.	John 10. 19-30.
The Security of the Sheep.
The Jews still cannot agree; They were divided about the blind man because some could see that this was a work of God; now they are divided about His teaching because His words are clearly not the works of a madman or a man possessed by demons.
The facts that it was the feast of dedication and He was in Solomon's porch are important because they show exactly what the Jews are refusing. He wants to make His dwelling among the people and He is the One Who will fulfil the promise that was made to David, 2 Sam 7. 12-14 regarding his seed. The nearest to a fulfilment previously came when Solomon was king, but He will bring the full enjoyment of the peace and prosperity that was foreshadowed at that time.
The Jews press the Lord to tell them clearly Who He is. This is a strange request because He has made no secret about this and they have refused to believe. It may be that they are hoping that He will declare Himself in a way that means that they can start an uprising against Rome; it may be that they are trying to obtain a confession that allows them to bring a charge against Him that would stand the test; He is not going to satisfy either of these aims. He simply points out that they are showing their true character by refusing Him. They are not His sheep because they are not interested in dealing with the inner man, in putting away sin and being born again.
The question of the Jews brings out one of the most glorious truth statements of our Lord regarding His work. The identity of His sheep is manifest because they hear His voice and follow Him. This is the evidence of true faith: it is more than believing facts about Him, however true or profound that belief may be. For such, He promises eternal life, eternal security and perfect safety. As to life, this is the portion that is received by faith, it has in view the character of life that is lived in fellowship with God, as John says in 1 John 1. 3, “our fellowship iswith the Father, and with his Son Jesus Christ”. As to security, He assures them that they shall never perish; there is no possibility that any circumstance can arise which will separate us from our Shepherd. No earthly shepherd could offer this, but we rest in One who can offer without any doubt. As to the safety, we are given the triple assurance that the Son holds us with a grip that surpasses any enemy; the Father Who is greater holds us with a grip that matches the Son and the union of Father and Son means that they will never be in conflict. 
As we consider the greatness of the Father, the significance of this is not in terms of power but rather that He is the One Who purposes all things, while the Son executes the purpose. As we consider the union, we are being taught that, while men with the same intention may act in a way that hinders each other, the Father and Son can never do this because their actions are always in perfect harmony.
Do we hear the Voice of our Lord speaking to us every day?

Memory Verse: 'And I give unto them eternal life; and they shall never perish, neither shall any manpluck them out of My hand.' 	John 10. 28
November 23.	John 10. 31-42.
The Attempt to Stone Him.
The enmity of the Jews is seen again. He has answered the question that they asked with an assurance of security that they could only dream of achieving even in the says of David but they take up stones to stone Him to death. They are not even prepared to consider that His words might be true or what a prospect it offers them.
The Lord challenges the Jews as to which of His works had caused their anger. The lesson He is teaching them is that the truth of a person's character is seen in their life; if they are characterised by good works, then it is evidence that the heart is right. Sadly, the dogma of the Pharisees means that they place more emphasis on the outward ritual than on the effect of a person's actions of others. How different is the mind of Christ which we are encouraged to develop: He always looked on others; Timothy is quoted as an example of this because “He will naturally care for your state”, Phil 2. 20.
When the Jews object that He is making Himself God, the Lord points out that in their Scriptures, their judges are described as gods, Psalm 82. 6. How can they object to One Who can demonstrate that He has come from the Father directly? The argument here is not a suggestion that He is the same as the judges of Psalm 82 but rather a statement that if a title was credited to them in view of their position, it is far more true of One Who lives in a way that demonstrates that He surpasses them. They cannot judge by preconceived ideas, His works witness to His claim. Either they must demonstrate that the works are imitations or they must accept that the Father has sent Him and that there is a perfect union between Father and Son. This means that they must accept Him for what He is. A similar principle applies to our witness today. While we are not called to perform the same miracles, we ought to live a life which demonstrates a character that is beyond reproach. In this way, the opposition of men will be silenced.
Yet again, the Jews cannot lay hands Him. He escapes from them despite their efforts. We are not told how this happens. This has now happened on at least three occasions: John records a similar event when they take up stones in chapter 8 verse 59, while Luke records a similar event at Nazareth in Luke 4. 30 when they threaten to throw Him over the brow of the hill. He is in complete control of the circumstances; nothing can happen without His permission .
The Lord goes to where John had started to baptise, beyond Jordan. There has been a complete circle in the movements of the servants of God. This gives us the picture of a complete testimony. Every avenue has been tried but the Jews are not willing to accept the claims of God on their lives. Despite this, many seek Him and believe on Him. He cannot be hid, even if the test of standing by Him may still pose questions regarding the faith that these profess.
Are our lives lived in such a way as to refute criticism of our doctrine?

Memory Verse: 'But if I do, though ye believe not Me, believe the works: that ye may know, and believe, that the Father isin Me, and I in Him.' 	John 10. 38

November 24.	John 11. 1-16.
The Death of Lazarus.
These verses record one of the more perplexing incidents in the life of the Lord, at least to the minds of those concerned. 
The chapter starts with the illness of Lazarus. The narrative is very interesting. At first, Lazarus is described as belonging to Bethany, the town of Mary and her sister, Martha. In most cases, the description would start with the man; John has made no reference to any of these people previously, so there is no reason in the immediate context for this order. The most likely explanation is that they were known to the saints who would read John's narrative. Luke specifically names Mary and Martha as those who welcomed the Lord into their home, Luke 10. 38-42, while both Matthew, 26. 6-13 and Mark, 14. 3-9 record an incident where He is anointed, only John tells that Mary anointing Him. As such, the details that John provides are circumstantial evidence that the Gospels of Luke and at least one of Matthew and Mark were in common circulation by the time he writes.
The message from the sisters is an excellent example of prayer: they acknowledge His authority (Lord and present the need without any further comment. Their request does show that they appreciate His love for all of them. Lazarus has never been mentioned before and without this reference, we would have no indication of any relationship between the Lord and Lazarus but they appreciate His love reaches all of them.
The response of the Lord is to indicate that this was for the glory of God. John then records that He loved Martha, her sister and Lazarus so He remained where He was for two days. This may seem contradictory for us. Even if He would not arrive before the death, we might expect His love to make Him go at once. In reality, it shows us that there are times when the answer to our prayer is that we have to wait because the Lord will do something that is beyond our expectation. 
After two days, He tells the disciples that they should go to Judea. He uses the idea of the light to illustrate that we must walk according to His direction. Just as a man walks in the daytime because there is light, so the believer walks in the light of God's word to avoid stumbling into sin. He tells the disciples that Lazarus is sleeping and He will awaken him. He has to explain that Lazarus is dead because they do not understand His language. We should realise that death for a believer is only rest for the body while the soul is with Christ and that there is a day of resurrection that is coming. In this context, the two days remind us of Hosea 6. 2. Lazarus is a picture of the prospect for the nation that, when the judgement is passed, they will be revived and enter into the kingdom prepared for them from the foundation of the world. However dark the days may be, the end result will be glory that surpasses anything we could know in the present.
Are we always careful to move in the Lord's time?

Memory Verse.: 'Now Jesus loved Martha, and her sister, and Lazarus.'	John 11. 5
November 25.	John 11. 17-28.
The Lord meets Martha.
As the Lord arrives at Bethany, He finds that Lazarus had been dead for four days. This shows that the delay did not make any difference to the fact of death the death of Lazarus as He had only waited for two days.
Many Jews have come to comfort the sisters in their loss. As soon as Martha hears that the Lord has come, she sets out to see Him, but Mary waits in the house. The same character is seen in the two women as Luke records when we first read of them. Martha is the woman of action, who goes immediately, Mary is ready to wait for the Lord to call her and to reveal His reasons in His own time; no doubt, she learned this at His feet, Luke 10. 42. We do well to follow this example in our devotion and service.
Martha comes to the Lord with faith that recognises He could have prevented the death of her brother and a profession that He can still ask God for something which only He would know. Her words reflect the original request. She does not know what to ask for, but she is prepared to leave matters in His hands for Him to handle. The answer that she receives is a revelation that surpasses her expectation: her brother will rise again.  She immediately thinks of the day when the dead will be raised. She has no doubt that this is true; while the Sadducees might question, it is a promise that the Jews knew at that time and those who genuinely trusted in God would never doubt it. What has not been revealed previously is the way in which this would be accomplished. The words of Martha are an expression of faith that takes hold on the promise of God and claims it for her brother even in the face of death. With our additional knowledge, it is easy for us to criticise her lack of understanding but we need to ask if we would be as ready to believe and act as Martha does in the face of the death of a close relative. 
When she speaks of this, the Lord gives her new revelation. that it is not a matter for which He needs to ask God, He is the Resurrection and the Life; the right and power is resident in Himself. This is a clear claim to Deity which is confirmed by what He does later. Death has no power in His presence, it must yield at His command because He is the Source of all life.
He then explains what this means: as the resurrection, He can give the assurance that those who die in faith will raised back to life again; as the life, He gives the assurance that those are believing in Him will not die. The time in view is when He comes again, the people are the believers. Martha has already referred to that day and He now explains what will happen. The dead will be raised to life, the living will be changed. The power of death will be broken as those in the graves will be raised to life. For the living, the judgement of Matthew chapter 25 verses 31-46 will lead to the entrance into the kingdom with no fear of death. She takes Him at His word and believes.
Are we trusting in the Power of the Son of God even over death?

Memory Verse: 'Jesus said unto her, I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live:' 	John 11. 25
November 26.	John 11. 28-37.
The Lord meets Mary.
Martha goes to bring Mary. She says that the Master is calling for her. We do not read of the Lord saying this however there is no reason to doubt Martha's words and we can understand that He would want Mary to share the experience of resurrection.
If Mary will not go until the Lord speaks, the moment that Martha brings words, she goes. Because the Lord has not come into the town, the Jews who are with her assume that she is going to weep at the grave. When she sees the Lord, she falls at His feet with the same words as Martha had used. At first glance, we might think that the attitude was the same, but there is a significant difference in the description: Mary falls at His feet. She comes in a way that shows she is fully aware of His Person. Both call Him Lord, but only Mary shows be her action that she appreciates her place before her Lord. We can easily make professions of faith and obedience, but we need to ensure that our profession stands up to scrutiny. We ought to be seen to take His word and bow to Him without question. We have more reason than Mary to acknowledge His claims on us.
Mary does not require an answer, she has her Lord, she is at His feet, there is no better place at a time like this. The Lord sees her tears and shares the sorrow groaning in spirit as He sees them mourning. Martha received a promise, but Mary knows the sympathy of One Who understands her longings. She does not need to say another word.
He asks where they have laid him and they show Him. He wants to share in their sorrow although He will turn their tears into joy. This is a lesson which we need to learn: He is not detached from our circumstances. 
As He stands by Mary, we read those words so full of meaning, “Jesus wept”. It clearly tells of the sympathy of One Who shares in every sorrow. He is about to raise Lazarus but He still shares in their sorrow. This is true for everyone who loses a loved one. He always understands. His tears may also tell of the sorrow that He anticipates as He sees the tragic loss that comes from unbelief, Luke 23. 28-31 and it could be that He is reminded of what He must endure to deliver us, Luke 22. 44. Even when we are in a similar situation, we will never know fully what brought those tears that day and we rejoice to know that we will certainly never understand the fulness of His agony. 
The Jews see His love and ask if He could not have prevented the death of Lazarus. As they look, they cannot begin to appreciate the reality of his love and neither they nor we can measure the extent of a love that passes knowledge, Eph 3. 19. They do not realise that that they are about to witness a miracle that goes far beyond what they are thinking, but we can rest in the assurance that, whenever our Lord delays an answer to such a request, we can anticipate some greater manifestation if only we wait for Him.
Are we living in the enjoyment of One Who shares in all our sorrows?

Memory Verse: 'Then when Mary was come where Jesus was, and saw Him, she fell down at His feet, saying unto Him, Lord, if Thou hadst been here, my brother had not died.'	John 11. 32
November 27.	John 11. 38-46.
The Raising of Lazarus.
The Lord comes to the grave. It is a place that is final as far as men are concerned, but He is the Lord of every situation. The hopelessness of the situation is emphasised by the stone that is rolled across the grave: it pictures the idea that there is no way in which the barrier between the living and the dead could be bridged. The Lord asks them to take away the stone. He uses the word that John the Baptist had used as recorded in John chapter 1 verse 29 for bearing away the sin of the world. This indicates that a similar idea is in view. As the Lamb of God, He deals with sin in a way that means it will never be brought into question again for those who are in the good of His sacrifice; as the Resurrection, He will remove the curse of sin from the world, forcing death to yield to His command. The only reason for moving the stone is because this is a foreshadowing of what will happen; Lazarus pass through the stone.
Martha questions and is gently reminded that if she believes, she will see the glory of God. This is a promise that we can all take to ourselves. We are called to a path of faith which will take the Lord at His Word and do exactly what He says. Once more, we find the word of Mary, His mother, to the servants in John 2. 5 applies. John records seven signs and on each occasion an improbable instruction is given; each time, the sign depends on the fact that the people instructed obey the command. While the Lord is revealed as Son of God with absolute power, we are learning here that He demands absolute obedience and trust. This will bring a manifestation of the glory of God.
After the rebuke, they take away the stone. He gives thanks to God for hearing Him, not because there was any doubt or even because He needed to pray, but rather so that the people were left in no doubt that He was acting in perfect harmony with the mind of God. This gives us another aspect of prayer: it is not a means by which we can change the mind of God or obtain from Him something that He had not thought to give; prayer is the moulding of our will to the will of God so that He is seen to work for His glory. We cannot and must not think that we can make a specific, unqualified request without an exercise of heart to determine the mind of God. Even the Son is in perfect agreement with the Father.
After the prayer, He calls Lazarus out of the grave. The stone had been removed so that he could leave the grave unhindered, equally, the grave clothes had to be loosed, Lazarus was raised to life in exactly the same body as the one that had died. In contrast, when our Lord rises from the dead, He leaves the grave clothes behind, John 20. 7 and leaves the grave while the stone is still in place. In the spiritual body, which we will all have when He comes, the limitations of the natural body are taken away. This is only a sign, foretelling what would take place, how we rejoice in anticipation of the fulness both for us when our Lord comes, 1 Thes 4. 16,17 and for all saints, Rev 20. 4-6.
Does our attitude show that we expect the Lord to work among us?

Memory Verse: 'Jesus saith unto her, Said I not unto thee, that, if thou wouldest believe, thou shouldest see the glory of God?' 	John 11. 40

November 28.	John 11. 47-57.
The Plotting of the Pharisees.
The raising of Lazarus divides the Jews again. It is perhaps not surprising that there are those who can see the evidence of the power of God at work. Others go to the Pharisees to tell them what has happened. It may be fear of being incriminated by association which causes them to tell these events. The Pharisees are determined to kill Him and the next chapter shows that they are prepared to do whatever it takes, even if it means death to an innocent person.
The council meets and clearly does not know what to do. They realise that there is no way in which the Lord can be allowed to continue now because He will soon have a following that will prevent them from acting against Him. Their fear is twofold: firstly, they are afraid of losing their position and then they are afraid that the Romans will finish the nation. The order in which they say this suggests that the first is the one that is uppermost in their thoughts. They are interested in the praise of men, not obedience to God. The second is one which will carry weight with the people at large and with the Romans. As so often happens, the flesh sees danger to itself and a way to portray it as if they are trying to help others. In the face of this, Caiaphas, the high priest, makes a statement which is more true than he ever realised. He states that the best course is that one man should die so that the nations is spared. As he speaks, his thinking is that if they kill Jesus, the people will soon forget about Him and their position will be secure. They then anticipate being able to placate the Romans so that the nation is spared as well. The truth of his statement is that the death of Christ will provide the basis on which God can forgive sins and therefore the promises to the fathers can be fulfilled on a righteous basis. Indeed, as is evident when John writes, their act has effects that reach throughout the whole world for the glory of God. Let us take heart from this because it demonstrates how the Lord can use evil men to state His truth and also He can use their evil deeds to fulfil His purpose.
The Lord cannot move openly any more, He goes to a city called Ephraim, which was in the wilderness; there He stays with His disciples until the Jews' passover comes round. The name of the city gives a sad picture of Israel's condition. There there should have been fruit for God, there was only a barren wilderness with a few faithful disciples.
As the feast comes round, the people start to go up to Jerusalem to purify themselves, they ask if He will go because the Pharisees have now declared their open hostility by demanding that any who know where to find Him must tell. The people appear to think that He will not come in the face of such hostility; the opposition of mere men, or even of the devil, could do nothing to prevent His purpose from being fulfilled at the appointed time.
Are we careful to test all that we believe and do against the Word of God?

Memory Verse: 'Nor consider that it is expedient for us, that one man should die for the people, and that the whole nation perish not.' 	John 11. 50
November 29.	John 12. 1-11.
The Supper at Bethany.
The question of the Jews was answered six days before the Passover: He comes to Bethany. It is interesting that the feast is now called “the Passover”. This is no longer a feast of the Jews, it is the fulfilment of the feast that was inaugurated around fifteen centuries earlier; it is the time when the deliverance from sin that is foreshadowed in the deliverance from Egypt will be fulfilled.
While He is at Bethany, they make a feast. Matthew, 26. 6-13, and Mark, 14. 3-9, record a feast in Bethany which appears to be a little different at first reading however this is not necessarily the case when we review the details. The important details initially here are that Martha is serving and Lazarus is one of the guests. The fact that Martha serves is what we would expect: she is always ready to work and, doubtless, if her Lord is there, she will be doubly prepared to serve as there is nothing that she would not do for Him. The fact that Lazarus is a guest may show that he has now taken a place of importance in the eyes of men because of what happened to him. They will want to hear about death, but doubtless he will say no more than Paul, 2 Cor 12. 4.
What is important here is that Mary shows by her action that she knows that He is about to die so she anoints Him with costly ointment. Her appreciation of His Person and of what He would accomplish means that no cost is too great. The price that Judas sets on the ointment is a year's pay for a working man; it is not trivial by any standard. It is sad that for all his walk with Christ, he has no appreciation of His worth. The odour fills the house, telling us that the fragrance of Christ cannot be hidden when His people present their appreciation. This idea is found in 1 Corinthians 14. 25 where the effect of a child of God telling the Word of God by the Spirit of God brings worship even from an unbeliever. The most important feature of any action by a believer is to bring Christ into the view of the people. When this is done, there is a fragrance that can hardly be denied by even the most hardened heart. As John records this, he tells of the many Jews who had come to Bethany because Lazarus was there as well as the Lord. There is a double testimony: they can see the One Who works miracles the like of which have not been seen before and they can see one who has been transformed by the power of the Lord. Today we can only show the second aspect of this witness; let us take care that our lives are evidence that we have been quickened, Eph 2. 5.
The chief priests recognise the danger. They can see that the presence of Lazarus threatens them, even if they could remove the Lord. They question whether they might kill him as well: we have no record of what happened to Lazarus, but it clearly shows the danger of a live that is lived for the glory of God; it will arouse the opposition of those who deny the power of God, 2 Tim3. 12.
How do we value sacrifice for the sake of our Lord Jesus Christ?
Memory Verse: 'Then took Mary a pound of ointment of spikenard, very costly, and anointed the feet of Jesus, and wiped his feet with her hair: and the house was filled with the odour of the ointment.' 	John 12. 3
November 30.	John 12. 12-19.
The Entry into Jerusalem.
John now gives us another indication of the time. The chapter began six days before Passover; the next day is therefore five days before the feast. By Jewish counting, which includes both first and last day, this would be the tenth day of the month. This was the day on which the lamb would be set aside for the Passover. The timing is exact: the Lamb of God is presented to the nation for their final scrutiny on the exact day that the Lord decreed when the Passover was first instituted. Everything must be according to the Divine purpose.
The people hear that He is coming and come out to meet Him with branches of palm trees and a cry of welcome for the king. The palm was a symbol of victory, the people welcome Him as if He has already won the victory even though He had sent them away on the one previous occasion when they tried to make Him king. Their timing is still wrong; their actions are linked with the Tabernacles rather than Passover because they fail to realise the significance of the purpose of God which is outlined in these events. They want the victory without the pain. They see Him as a deliverer but they do not realise the true enemy. The warnings of the prophets are still ignored despite the fact that they have made their tombs into shrines.
Their cry is for the king to “Save now”. They are doubtless thinking of being saved from the Romans who occupy their land. They cannot see beyond the tangible to the sin that is at the root of their problems. 
As the council had feared, the people appear ready to follow the Christ if He will lead them against Rome. If the cry of the people is for salvation, then the Lord fulfils the prophecy of Zechariah as He rides on the colt, but His action also sets a contrast with the actions of the people. They make a cry of triumph, they look for Him to be their Savour from Rome. They have no interest in dealing with sin. They may think that they are seeing Zechariah chapter 9 verse 9 fulfilled, but they are not willing to consider that other passages in the same prophecy tell of judgement, 11. 6-14, of mourning for sin, 12. 10-14, of cleansing, 13. 1 and even of the Shepherd being cut off, 13. 7. The disciples only realised the full significance after the resurrection, but the people were gladly welcoming Him, some having seen Lazarus raised were able to testify to what He had done, others who had only heard of what had happened wanted to see Him. The scene was moving rapidly in the direction that the council had thought. There was such a following developing that there appeared to be no way in which the crowd would be prevented from following Him. The Pharisees began to discuss the problem that they saw: to their way of thinking the whole world was beginning to follow Him. In reality, He is the One Who will prevent their fears from being realised.
Are we rejoicing in the fulness of the triumph of our Lord over sin and death?

Memory Verse: 'Took branches of palm trees, and went forth to meet him, and cried, Hosanna: Blessed isthe King of Israel that cometh in the name of the Lord.' 	John12. 13

December 1.	John 12. 20-36.
The Greeks Seek Jesus.
These verses bring us to the final events in the public ministry of the Lord as recorded by John. It begins with Greeks telling Philip that they want to see Jesus. The name, Greek, can be used in the New Testament for any non-Jew. The significance here is that, while the Jews were debating the Person of Christ, there were those from outside the nation who wanted to see Him. This speaks of the time that would follow these events even before John actually wrote when Gentiles would be brought into the salvation of God on an equal footing with the Jew. 
Philip tells Andrew and the two of them tell their Lord. For the third time, these two are working together in service for the Lord. They were the first in this Gospel narrative to bring people to Christ and they are now the last. They were always looking for the opportunity to reach souls for Christ. What an example for us to follow.
As He hears, the Lord tells the people that the hour has come for Him to be glorified. The nation are debating and scheming to put Him away but Gentiles are seeking Him. For the centuries since that time, while the nation has rejected Him, millions of Gentiles have been saved. His reference to the corn of wheat clearly speaks of His death which would bring life to many, not only from the nation, but from all parts of the world. The second part of His statement is interesting because it is very nearly the same as His challenge to the disciples in light of Peter's confession at Caesarea-Philippi, Matt 16. 25. That was when He began to tell His disciples of what He must suffer, Matt 16. 21, now He is the Perfect Example of the teaching that He has given: He will lose His life but the result will be far greater than any other event in the whole course of history. The purpose of God in every aspect is completely dependant on this one act.
There is a promise for the faithful servant which will be enhanced by His triumph over death. This is the only basis for the prospect that those who follow Him faithfully will be brought to share the place in glory that He takes in resurrection. 
As He faces the time, He is troubled in His soul; we must never belittle all that He would pass through that day. The fact that He knows the end does not lessen the pain of the experience. This is the reason why He came, so all He can ask is, “Father, glorify Thy Name”. Here is the example for us of ho we ought to face every test that comes our way. We shall never suffer as He did and we shall never bring the same glory to God that He did, but we can still suffer and glorify God by going through the test with Him.
As the Father affirms that He has been and will be glorified, the people question what was happening. They cannot understand the talk of death because they are looking for a triumphant King: they face the prospect of darkness because they refuse the light that shines among them.
What is the testimony of heaven to our service?

Memory Verse: 'Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again.'	John 12. 28

December 2.	John 12. 37-50.
The Public Ministry Summarised.
John now summarises the ministry of Christ with the sad reflection that, for all the signs that he has done, the people in general still did not believe on Him. The language is even more marked when we realise that the word that John uses throughout his narrative is the same word as they use when they ask for a sign from Him. They wanted a sign; He has responded by giving signs although not in a direct answer to their request; still they will not listen to Him. Equally sad is the fact that John records on at least seven occasions that “many believed”, but when their faith was tested, it failed to stand up. This is something which is often seen today when people hear a message which they accept, but when their profession is tested, it becomes apparent that they have only made an outward profession without an inward change of life.
The reaction was exactly what Isaiah had foreseen when he raised the question, “Who hath believed our report? They hear the Son of God, they see the works of God but they still remain in the comfort of the fold of Judaism. Isaiah had been warned about this reaction when he answered to call to go on behalf of the Lord in Isaiah 6. For years he witnessed, but there was little to show for the labour. We should never be discouraged, this has been the history of the witness of God throughout the centuries from the time of Noah if not earlier. While many may make a profession, when the test comes, most will be afraid of making the stand that faith demands. Only a vision of the glory of the Lord will change the heart. This is what Isaiah saw, Isa 6. 1-8, this is what motivated Peter, 2 Peter 1. 16, and John, John 1. 14. 
Even among the rulers, many believed but they loved the praise of men more than the praise of God, so they would not confess His name. It is sad to see that the fearful head the list of those under the judgement of God in Revelation 21. 8.
The final challenge is issued as the Lord again unites Himself with the Father. The two can never be separated; to believe one is to believe both, to see one is to see both, to refuse one is to refuse both. He is a light that has shined in the world with the intention of bringing the truth to light so men do not need to remain in darkness. There is no reason for any to be afraid; there is no reason to be condemned, their condemnation will be in the fact that they have refused the light that shone on this world.
Once more, the Lord is careful to acknowledge that every word that He spoke came from the Father. The two were in perfect agreement, He only spoke what the Father said. The Jews professed to trust God, men today try to separate the God of the Old from the God of the New. There can be no such distinction, Jesus in the New Testament is the perfect revelation of Jehovah from the Old. Everything that He says or that the Scriptures record is designed to bring life to those who believe.
Are we concerned with the praise of God or the praise of men?

Memory Verse: 'And I know that his commandment is life everlasting: whatsoever I speak therefore, even as the Father said unto me, so I speak.'	John 12. 50
December 3.	John 13. 1.
The Upper Room.
This verse starts what we often call the “Upper Room Ministry”. The Lord is speaking in private to His own disciples. The opening words are important because they remind us of the love that always tries to prepare His own for what they will face. We can have the same assurance today: perhaps we hear a particular subject mentioned regularly, it is a way in which our Lord may prepare us; the circumstances which follow can often be exactly what we have been warned about. We need to listen carefully so that we are prepared for what comes. This is the evening that will lead to the day that is central to the purpose of God for the whole of mankind.
The next words emphasise the control of the Lord, “Jesus knew”. Nothing can happen without His knowledge and, indeed, His permission. We have already seen that the description separates this feast from all that preceded. He faces in the certain knowledge of what is coming in all its fulness. We often face circumstances with partial knowledge and we may be glad afterwards because anticipating the trials that come would have overwhelmed us. He knows perfectly, but He also knows the grace and power that will sustain. We only recognise afterwards that, if the prospect of what we would face might have overwhelmed, we prove with assurance that His grace is sufficient to keep us.
He is about to leave the world to the Father. We think of all that this entails, but He sees the end. It is an example to us of the way in which hope sustains us. If we look around, we might despair; if we do not look forward far enough, we see even more distress; if we look up, we can see the end. This is what Peter encourages in 2 Peter 1. 4-9.
John now records the motive for all that will follow, “Having loved His own..He loved them unto the uttermost”. His love knew no limit. John can recall the love He showed throughout that life. As he writes, he recognises that it is overshadowed by what the lord will do in the next day. This chapter will record the fact that one of them will betray Him and another will deny Him; as a result of what follows, all will forsake Him and their faith will be shattered so that they forget all that He has said before. There is every reason for Him to despair of them, but instead, He shows a patient love that does everything possible to prepare them for what will follow, He assures them of eternal security and of protection and help for the days that lie ahead in this life. Even before we think of how these words can refer to what He would ensure at the cross, we can see a love that surpasses the natural man, then we consider how it finds its full expression at the cross as the One Who cannot entertain sin in any form becomes answerable to God for sin in such a way that every demand of Divine holiness is met in full. The agony will surpass the suffering of the sinner through eternity and He does it out of love for us.
Can we claim that we have loved our Lord Jesus Christ unto the end?

Memory Verse: 'Now before the feast of the Passover, when Jesus knew that his hour was come that he should depart out of this world unto the Father, having loved his own which were in the world, he loved them unto the end.'	John 13. 1

December 4.	John 13. 2-17.
Washing the Disciples' Feet.
The narrative moves to the supper. The start of verse two is better rendered “supper having come”; Luke records that the Lord tells of His desire to eat this last Passover with them before He suffers. This is a precious time despite all that lay before Him and despite the fact that John tells us that the devil had already entered Judas. The moment of choice had passed, Judas has now set himself on a path of no return, yielding to the devil for a momentary gain which he would quickly lose by his death. The third feature of this time is that “Jesus knew that the Father had given all things into His hands”. The idea here seems to be that He chooses the path knowing what the Father desires rather than the Father demanding obedience. This is a pattern of what we find in the New Testament teaching: there are few commandments, but there is much teaching which shows the expectation of our Lord. Just as He willing went where the Father desired, we should be willing to do what pleases Him.
The pattern is now set as He washes the disciples feet. While we may question why the disciples are not doing this, the truth that we need to understand is that their Lord wants to do this to show them and us how we ought to serve each other. He has taught that the greatest of His followers is the one who serves the others willingly and that they should serve rather than looking to improve their standing in the eyes of men, Matt 20. 25-28; now He shows how far this service should reach: there is no task too lowly for the greatest to perform for the least.
He leaves the supper table, lays aside His garments and pours water. Not only will He wash their feet, He will make every preparation for this. The water should have been ready as part of preparing for the feast, but He does not raise a question. It pictures what He was about to do on our behalf but it also shows the One Who will do whatever is necessary without a question or complaint.
Peter sees a rebuke in this and tries to refuse the Lord, but he needs to learn the lesson. We all need the Lord to wash our feet, cleansing and refreshing us on our pathway here, but as the next exchange shows, no true believer will ever need to be saved again. The One Who saves us when we place faith in Him is the One Who keeps us from that time, all that we require after that day is the cleansing from the defilement, whether of sin directly or from contact with sin on our journey through life. Only Judas had not known that initial bathing that removes sin.
As the Lord finishes, He tells the disciples that He has set an example for them. Luke tells us that they disputed about who would be greatest, the Lord answers their question by showing them what He truly desires, not only in terms of the action of serving others by also in the spirit that does not complain.
Are we always as ready to serve any who may require our help as to be served?

Memory Verse: 'If I then, your Lord and Master, have washed your feet; ye also ought to wash one another's feet.'	John 13. 14
December 5.	John 13. 18-30.
The Exposing of Judas.
The time has come for the traitor to be exposed. He is never mentioned in the Gospels without a mention of his treachery, but now he must be prompted to fulfil the work because the time has come. The Lord introduces this by quoting from Psalm 41. 9. When the devil quoted Psalm 91 to tempt the Lord, he missed a part of the quotation to change the meaning; our Lord now takes Scripture and misses part to show that He was never deceived. David trusted Ahithophel and was rewarded by treachery; our Lord chose Judas in grace, knowing fully all that he would do. He points out that what any do to those whom He sends is evidence of their thoughts for Him and therefore for God.
Having made a general statement, He becomes troubled in spirit. The fact that John records how He is troubled, 11. 23; 12. 27; 13. 21, indicates that he was aware of the heart of the Lord. Such is His love that even knowing what Judas would do, He is still troubled at the thought that someone so privileged could be guilty of such treachery; possibly He is also troubled at the judgement that awaits him. We need to learn the love that pities even those who commit acts which appear most vile. After such words as these, we can only imagine the tenderness in His words as He foretells that one of them will betray Him. He still does not turn to Judas; He allows all of them opportunity to search their hearts. What they find is clearly not pleasant, none of them are ready to accuse another; the other writers tell us that they ask, “Lord, is it I?”, Matt 26. 22; Mark 14. 19. Here is a picture of a true heart, recognising the possibility of failure in self before accusing another.
Peter signals John to ask and he receives the answer that the Lord will give a sop to the traitor. Only at this point is Judas identified and sent out by the Lord to do the act with the instruction to act quickly. Even at this point, the Lord has hidden the real nature of Judas' action so only Peter and John are aware of what is taking place. In Ezekiel 18. 23 we read, “Have I any pleasure at all that the wicked should die? saith the Lord GOD: and not that he should return from his ways, and live?”; this idea is repeated in Ezekiel 33. 11. Now we understand exactly what this means. None of the other disciples realised what had taken place. Judas is given a symbol of special friendship and sent out to perform a task that the Lord has sanctioned; no one could ever think that this was related to the earlier exposure of treachery. Their immediate thought is that, as their “treasurer”, he has been sent out to buy something that is missing from the feast or to give to the poor.
As John writes, he records the sad facts that Satan enters him as he takes the sop and that he goes out into the night. The two acts are deeply symbolic: there could be no greater sin than to openly refuse the love of Christ and the only place after such an act is in the darkness reserved for the devil and his angels. 
Do we know the intimacy of leaning on the Lord in every circumstance of life?

Memory Verse: 'Now there was leaning on Jesus' bosom one of his disciples, whom Jesus loved.'	John 13. 23

December 6.	John 13. 31-38.
The Denial Foretold.
As Judas leaves, the Lord states that the Son of Man is now glorified. He has started the events that will lead to His crucifixion, nothing will now stop this. Even though men did not want it, the time was decreed and nothing would ever prevent Him from finishing the work. Now everything is in place. He is taking the path that leads to glory for Him and in doing this, God will be glorified. We may think of the shame and reproach, He saw the glory. This tells exactly what the writer means when he writes the words recorded in Hebrews 12. 2, “Looking unto Jesus...Who for the joy that was set before Him, endured the cross, despising the shame'.
He tells the eleven that He is only with them for a little and then He is going somewhere where they cannot go. Earlier, He wanted them to learn from His example, but now He is going to accomplish a unique work; this is beyond another creature; it is not just man, even the ranks of angelic hosts cannot accomplish this.
Against this background, He gives the disciples a command to love one another as He has loved them. Without leaving this chapter, we can see how immense this commandment is: it is a love which will do the meanest task for any and all of the saints; it is a love which will not expose another to unnecessary shame, however great their sin; it is a love that is prepared to go forward alone to spare others from trouble. We can expand this in many ways as we continue through the Scriptures, but we need to take time to search our hearts to ensure that we are truly motivated by such a love; it is the evidence of a true disciple. As we ponder the question as to which truths of Scripture are fundamental to faith, and think of the implications of obedience to the law of God, we are often reminded that this is the basic test of reality: are we prepared to bring our hearts into the light of Calvary and see if we love as He loved us?
Peter asks where the Lord is going. He is not ready to accept that there is a path that he cannot take, but the Lord has to warn that he will only be able to follow later. This does not suggest that Peter will add to the work of Christ that brings salvation, but rather that, in the power of that salvation, he will be able to give his life for his Lord.
Peter protests that he is ready to die with Christ only to hear that he will deny the Lord three times before the cock crows. We need to learn the lesson that Peter has learned. It is sometimes easy to glamorise the example of those who have followed the Lord; we may even show ourselves to be quick to criticise the failures of Peter without stopping to ask exactly what he did. The events that follow will show something of the lessons that Peter has to learn, they show a man who was willing to go further than most, but who still had a limit to his love. Let us rejoice in the contrast with the One Whose love knows no limits; Who could not be turned aside until every desire of God was fulfilled.
How much we love do we show to other believers around us?

Memory Verse: 'A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another.' 	John 13. 34
December 7.	John 14. 1-11.
The Father Revealed.
Once again, the chapter division hides the continuity of the narrative. The announcement of a traitor and that Peter would deny the Lord is enough to bring consternation to these disciples, but the Lord wants them to recognise that they can have exactly the same confidence in Him as they have in God. In this statement, He simultaneously sets Himself apart from others, because even a man like Peter is open to failure, and makes Himself equal to God, as this the only reason why He could make such a statement. It is one of those statements of Scripture with which our familiarity may cause us to overlook its real meaning. We could paraphrase it as, “You should have exactly the same trust in Me as you have in God”. 
The next statement is no less profound: He is going to prepare a place for His disciples in His Father's house. This is another claim to the right to offer a place in Heaven to others. Again, it indicates His equality to the Father because He asserts an absolute right as opposed to requesting such a place from the Father. The wonder however is much more in the fact that He has chosen us to share that place with Him and that He will come to receive us to the place that He prepares, He will not leave it to another. Someone Who is on absolute equality with God takes a personal interest in each of us; He wants us to share His home; He will not delegate our care to any other.
He adds that where this is and the way. Thomas points out that they do not know where He is going so how could they know the way. The answer is simple, “I am the Way”: here is an example of the trust of which He has been speaking. He will do everything, all they have to do is trust and He will bring them to the place; without Him, there is no way to reach this place. Beyond this, He is the truth, assuring us that there is no reason to doubt; here is an absolute. Men may speak the truth, but it is only partial; He is truth embodied without any shadow. He is the Life, assuring us that we do not need to fear a new environment: man cannot live on another planet because it is not suited to life in a body such as ours; He is the One Who will fit us for the place to which He brings us.
Philip asks about the Father and receives the final confirmation that everything that can be revealed of the Father is seen in the Son. Although they are separate Persons, they are so closely linked that it is impossible to see One without seeing the Other. This is the clearest statement of Deity that the Lord could ever give; among other considerations, God is infinite; unless He is God in an absolute sense, then there is no way that He could possibly make such a claim without being guilty of blasphemy. In reality, He has shown by His signs that He can indeed do and everything that is true of God is true for Him. We rejoice in the assurance of the truth that we trust in a living Saviour Who is also the Living God.
Are we living in the good of the assurance of the Coming of our Lord?

Memory Verse: 'And if I go and prepare a place for you, I will come again, and receive you unto myself; that where I am, thereye may be also.'	John 14. 3

December 8.	John 14. 12-21.
The Expression of Love.
If the Lord has identified Himself with the Father and stated that His works declare the truth of this assertion, then He tells of the fact that He also has the right to give others the power, indeed they will do works that He has not done. It may be that the scope of their works is in view, in that they would bear witness to resurrection power, it may be the the extent of their works is the subject because they would do more and go far beyond the borders of the nation; in either case, we can see the truth of this as we look back over twenty centuries when the work of God has spread throughout the world to such an extent that most of the world sets its date by His coming.
In order to accomplish this, He makes provision for them in prayer. They can ask in His Name and they will receive it. The idea here is that their requests are made in a way that is entirely consistent with His Person and therefore glorifying to the Father. James 4. 3 makes it clear that if we ask something which is for our own benefit rather than for the glory of the Lord, then this is in view here. It is more than an appendage to a request for something. Against this background, He adds that love for Him is seen in obedience to His word. The implication of this is that we cannot claim to be asking in His Name if we are not living in obedience to Him because our lives are the expression of our heart. We can also see that if we are not living in obedience to our Lord, then our prayers will not be in His Name in the way that he intends here.
His next statement anticipates the objection that we are prone to failure, so we do not have the means to live in obedience to Him. The provision of the Comforter means that we are indwelt by the Spirit of Truth at all times. The precision of our Lord's teaching is notable here: He could prepare a place for them, He could offer them the armoury of prayer, but He must ask the Father to give the Holy Spirit. The reason for this is that the Holy Spirit is a Divine Person, so the Lord cannot simply instruct Him to come. The provision is that He will be with us and in us. Here is a picture of protection and empowerment; let us never belittle the wonder of what He gives in order to maintain us on our journey home.
A further promise is given that the Lord will come to us. He will not be present in the physical way that they have known up to this time, but He will reveal Himself to them in their lives on earth. Because He will be risen from the dead, He will be able to come in a new way that the world will not be able to understand. This is the wonder of new life; the world looks at us and cannot understand what we have; we may explain that we have something that they can never understand but still they try to reduce everything to a material level, even when they speak of a “spiritual sphere”, they can only think of something within their grasp. We have the life of God imparted to us through the word of God and the Spirit of God, who indwells us to bring us into the fulness of all that God has prepared for them that love Him, 1 Cor 2. 9,10.
Are we living in the good of true faith in our Lord and obedience every day?

Memory Verse: 'If ye love me, keep my commandments.'	John 14. 15
December 9.	John 14. 22-31.
The Presence of the Lord.
The promise of the Lord poses a question that Judas asks. It is a genuine question as the idea is not something which is apparent to the natural mind and the result is another promise which surpasses the earlier one. In addition to the unconditional promise of the Holy Spirit, the Lord now adds that the reward for love to the Lord and obedience is that the Father will love the disciple and both Father and Son will make their abode with the person. This is the idea that John takes up in his first epistle when he writes of fellowship with the Father and with His Son, Jesus Christ, 1 John 1. 3. It is the privilege of every child of God today, but we enjoy this by living in the light of God.
The Lord now gives the second promise of the Comforter; this time He is spoken of as the Holy Spirit. It is now character in view rather than revelation. He is sent by the Father to guide the saints; it is for this reason His holiness is paramount. His work is to teach the saints. There is no excuse for ignorance of the ways of God; He makes provision, but we must take advantage of it and grow by obedience to His teaching. There are things which would not be revealed to these disciples because they did not have the capacity to receive them, but when the spirit comes, He will open these things to their gaze both in new revelation and in reminding them of what the Lord had taught before. Even in this, we can see the grace of our Lord. He has told the disciples of things which they do not understand; often they appear to be satisfied with what they know rather than taking time to be certain they understand fully. We might become impatient, thinking that they ought to listen. He is ready to provide more assistance, patiently waiting for them to enjoy the fulness of all that He offers. 
He leaves them with the assurance that the result is that they will know a peace that the world can never give. It is the peace that marks Him. We see the fulness of this in the steps that lead to His death; He goes out from the room to the garden to meet His enemies and never deviates from the path. He remains silent when false accusations are made because He knows the peace of God. He knows that He is fulfilling the will of God,so  nothing can unsettle Him. This is the peace that He gives for us to enjoy, leaving us without turmoil or fear as long as we are resting in Him.
The chapter ends with the Lord telling of His return to the Father. He has warned them of what the path means so that they do not need to be afraid, He tells now of the prince of this world, the devil, coming. Even in this there is the assurance that the devil cannot touch Him; He must triumph, the opposition will only serve to bring about his downfall. The Lord is moving out of love for the Father, a love which is manifest for all to see if they would; He calls on the disciples to go with Him. The time is coming, He must go out to meet the enemy.
Are we enjoying the Peace of the Lord in our lives every day?

Memory Verse: 'Peace I leave with you, my peace I give unto you: not as the world giveth, give I unto you. Let not your heart be troubled, neither let it be afraid.'
	John 14. 27

December 10.	John 15. 1-10.
Abiding in Him.
These verses introduce the last of the “I AM”s. Now it is the True Vine. This alludes to the picture of Israel as a vine from the prophets, e.g. Isa 5. 1-7; Jer 2. 21. There is a wider picture in view as the Lord encompasses all believers who are linked to Him and will find their sustenance from Him. In this sense, it is a parallel idea to that of John 3. 3, showing that any enjoyment of the promises of God will be on the basis of union with Christ which is brought about by new birth. The emphasis here is on the fact that the enjoyment of what comes to us in Christ is only as we are living in the good of this.
The idea of the husbandman or vine-dresser reminds us that there is need for discipline. The believer needs to be trained to walk in the paths that will bring pleasure to the Father and Hebrews 12. 4-11 teach us that one evidence that we are true children of God is that He deals with us in love but with discipline as well. 
Two separate actions are detailed: firstly, where there is no fruit, the Father takes away the branch, then, He will purge the branch that bears fruit to increase its fruitfulness. The first action suggests a final act of discipline as suggested in 1 Corinthians 11. 30-32, where the conduct of some saints was such that they were removed by the hand of God. The second is the expected portion of every believer; this is taken up in Hebrews 12. 5-11 as the evidence that we are children of a Father who cares for us. In many cases, we will be unable to distinguish the exact reason, so we must not pass judgement on others although we should be exercised as to the reason for any discipline that we face in order that it has the desired effect of bringing fruit unto righteousness, Heb 12. 11.
The Lord explains clearly that He is speaking of the believer here “Ye are clean”, but that there is still a need to abide in Him if we are to bring fruit. This emphasises that, although we are saved for eternity, we must maintain our walk in fellowship with Christ so that we live a pure life before Him which is what He desires from us. 
The two extremes are stated. At one end, if we do not abide in Him, our witness will lose all effectiveness and we will be an object of shame and death in the eyes of the world. At the other extreme, those who abide in Him will be marked by abundant fruitfulness. The meaning is explained by the fact that those who abide in Him are those who allow His words to abide in them, they will then be marked by effectual prayer and abundant fruit that brings glory to God. The fruit in these verses is linked with the teaching of Galatians five where the fruit of the Spirit is detailed, the lessons are two views of the same truth because the work of the Spirit is to enable us to abide in Christ by brining His Word to our attention. Beyond this, such a path will bring us into the enjoyment of the love of Christ as He has set the example of obedience to the Father.
Are we truly abiding in our Lord every step of our pathway here?

Memory Verse: 'I am the vine, ye arethe branches: He that abideth in me, and I in him, the same bringeth forth much fruit: for without me ye can do nothing.'
	John 15. 5
December 11.	John 15. 11-17
Love One Another.
The Lord reiterates that the reason for this teaching is so that we can live in atmosphere of the joy of the Lord and know the fulness of that joy. Nehemiah encouraged the people with the assurance that “the joy of the Lord is your strength”, Neh 8. 10, and our Lord wants us to know that in all its fulness so that we are living in the strength that He provides.
Basic to this is that we love one another. This is the consistent teaching of the Lord and of all the New Testament writers. This is the commandment of the Lord and, as Paul shows in Romans 13. 9, it underlies all the commandments of old. The example of love that we have is our Lord Himself. It is a love that has no limit, there is never a time when an action may go beyond the scope of this love nor is there an action which may negate the need to show love; anything less than this would mean that our salvation were not secure as it would mean that we could go beyond His love, which we know cannot happen. The distance that love goes is also given: we ought to lay down our live for one another; this is confirmed by John in 1 John 3. 16. If there is no action of another saint that is so great we no longer need to love, then there is no action that we can ever be asked to perform which is too great for our love to others. 
The basis of this love is that we are His friends. He sets the example when He chooses to receive us as friends with all our faults and failings. Here is the great contrast with the Old Testament: He does not treat us as servants who receive a command and are expected to obey without question, He reveals His thoughts to us in all their fulness and asks us to walk in the way He chooses willingly. Under law, there was the compulsion of fear for the consequences of disobedience; under grace there is the greater compulsion of the example of love which held nothing back, but rather gives abundantly to enable us to know and to fulfil His deepest longings. The fact that He has chosen us emphasises that we have received the blessing of a love that gave without looking for any merit; we did not even have the desire for Him until it was given by the working of the Holy Spirit. This does not excuse the sinner who wilfully refuses, but magnifies the grace that still gives in the face of hostility.
The next truth is something that we often forget: we were chosen to bear much fruit. The truth of these verses should challenge our hearts; we are only saved as a result of grace that reached out to us when we were enemies; He did it so that we would glorify Him by the manifestation of His character in our lives; He provides the means to sustain us as we fulfil this. Here is an answer to the question of Isaiah 5. 4. He has done more than He did for Israel; if there is any reality in our faith, how can we remain unmoved by this?
Against this background, He reiterates the basic precept: love one another; is it too much to ask from One Who has shown such love for us? 
How clearly does our love for each other shine out?

Memory Verse: 'These things have I spoken unto you, that my joy might remain in you, and thatyour joy might be full.' 	John 15. 11

December 12.	John 15. 18-27.
Hatred from the World.
These verses give the stark contrast of the fellowship and friendship of the Lord and His people set against the enmity of the world. As often happens, John does not envisage any middle ground: either we are Christ's or we are in the world. This is not something that we need to cultivate or court by acting in a way that gives offence: Paul clearly teaches that we are not to give offence to any, 1 Cor 10. 32; this is something that will arise even when we are marked by a love that is looking to do good to all men, especially believers, Gal 6. 10. Sadly, just as the world refused to allow the light that was manifest in the life of the Son of God shine into their lives, so it will try to quench the light of God in the lives of His people. This is another aspect of the principle that the servant is not greater than his lord; we cannot expect the world to treat us with any greater affection than it showed to our Lord.
Their attitude to the faithful servant will reflect exactly their attitude to the Lord: where they refuse Him, they will refuse His servant; where they listen to Him, they will listen to His servant. This is a challenge to us: we are to be the representatives of our Lord in both what we say and how we say it; while we cannot be perfect in every detail, we are giving the world an impression of Christ that will mould their response. If the impression we give is not faithful, then we have failed our Lord even if they have no interest in obeying Him. There is a second aspect of this: if we are selective in heeding the Word of God then we are showing the character of the natural man. 
It is this word that has exposed their sin; the works have then confirmed that the Word is true, so they have been exposed openly; this is the reason for their hostility. Rather than allow the truth to expose and correct, they try to quench it and in doing this, they fulfil the words spoken through David, “they hated Me without a cause”, Psa 69. 4.
In contrast tot he enmity of the world, the provision of the Spirit is brought before us again, it is He Who will testify of Christ, in the context reminding us of the triumph of His walk as the assurance that we will enjoy the same triumph is we continue in His love. Once again, it reminds us that we will never be asked to go beyond where our Lord has gone in any respect. This is the basis on which God works although He uses us as vessels to accomplish this. The title, Spirit of Truth, is used again. This emphasises that He will ensure a true witness is maintained. While we may fail, He will not so, while we need to be faithful, we must not be discouraged when we stumble.
The disciples would bear witness because they had been with Him; as John writes his first epistle, that testimony is coming to an end, but we can all bear witness in the same way because we are in fellowship with the Father and His Son, 1 John 1. 3
Are we prepared to face the hatred of the world for the sake of Christ?

Memory Verse: 'Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also.'	John 15. 20
December 13.	John 16. 1-6.
The Lord's Final Words.
The love of the Lord is seen again as He points out that He is warning the disciples so that they are not offended when they see the fulfilment of what He has said. While there is a specific test coming here, this is a principle that is always true: if we are listening and heeding His word, He will always give us warning of the difficulties that we face. He will not willingly allow us to go into trouble unprepared. We may not listen, but the fault is always ours if we are unprepared.
The extent of the opposition is detailed; they will be put out of the synagogues and will even be put to death by men who think that they are serving God. The deception of the devil is so great that people will deny the truth yet still think that they are obeying it. This has been seen throughout history in many ways. The reason is that the devil appeals to the flesh in such a way that they are willing to listen to what they want to hear; the day is coming when there will be a still greater manifestation as God gives men over to their delusions, the Man of Sin is revealed and iniquity is unrestrained, 2 Thes 2. 1-12. It is sad to note that Paul has to warn Timothy that this will even be seen among the Lord's people as the choose teachers who satisfy their itching ears, 2 Tim 4. 3.
The reason is their ignorance of God, but the Lord warns so that we are not surprised by these things. We can see the evidence around us today as we listen to the words of men who speak in a plausible way of their readiness to be inclusive but what they really mean is that they are inclusive of any form of sin but not a stand for righteousness and every form of religion but not Christ. We should not be surprised because it is only what our Lord foretold; in reality, the bigger surprise should be that we are not facing more opposition than we do in many places.
The disciples have failed to ask the pertinent question: where is he going? They think that they understand, they are not ready to test their understanding or to ensure that they are right. The result for them would be three days of fear and doubt because things did not happen as they expected. Already the disciples are sad for the wrong reasons. They are sad that He is going to leave then even though they think He is going straight to Heaven, they are not aware of the cross which would give genuine reason for them to be sad, but they also fail to understand the great privileges that they with us will enjoy because He has returned to the Father and we are indwelt by the Spirit of God.
We need to review our hearts in the light of this. We can continue on a path of preconceived ideas, content with what we are doing when it may be that we are failing to do what we ought. The result is that we only see the outward and miss the spiritual vision that should guide us.
How much are we prepared to suffer for the sake of our Lord?

Memory Verse: 'But these things have I told you, that when the time shall come, ye may remember that I told you of them. And these things I said not unto you at the beginning, because I was with you.' 	John 16. 4

December 14.	John 16. 7-15.
The Work of the Spirit.
If the disciples face opposition from the world, it is in the assurance that they will still have the constant aid of a Divine Person, the Holy Spirit. There are a number of reasons why this is expedient, two of them are detailed in these verses although a third is implied in the details. The implied advantage is that He is able to be present in all places at the same time. This means that no disciple will ever be left without His protection and no place will be beyond His influence. This is why there are accounts of areas where the Gospel arrives for the first time yet they find that the people have anticipated its coming.
The two specific aspects of His work detailed here are firstly in relation to the world then in relation to the believer.
As to the world, He will convince of sin, of righteousness and of judgement. This is explained in a way that we would not immediately expect, yet the reasons are basic to the truth of the Gospel. As to sin, this is evident because they have not believed on the Son. While we might consider many sins that could be convict, this is the only sin which cannot be answered by the death of Christ yet it is the one which is denied by men in general. As to righteousness, there can be no greater revelation of righteousness that his return to the Father on two counts: firstly, it is a personal vindication of His character: if He were not righteous, He could not go to the Father; secondly, it is the vindication of His work because any shortcoming in the efficacy of His death would have prevented His resurrection and ascension. As to judgement, He has triumphed over the devil and his hosts be breaking the bonds of death and passing through their domain to return to His Father: the hosts of darkness are powerless to stop Him. Here is a clear and complete vindication of Christ and His work.
As to the believer, His work is also threefold: guiding into truth, showing things to come and glorifying Christ. He will do in fulness what the Lord has begun, but cannot complete because they do not have the capacity to receive the truth yet.
The privilege of the present day is that we have been brought into the full revelation of God. As Hebrews 1. 1 teaches, the previous revelation was partial, in Christ we have everything that can be revealed in a man, now the Holy Spirit is given to complete that revelation. This involves showing us things that have been hidden previously, Eph 3. 3-6, it involves giving full details of what will follow, 1 Thes 4. 15-18; 1 Cor 15. 51-57, but most of all it involves opening the glory of Christ to the gaze of His people, Rev 1. 1. If Christ could show in all the Scriptures the things concerning Himself, Luke 24. He showed how He was foretold in varying ways, then the New Testament is a full revelation of Him in unveiled glory, 2 Cor 3.
Are we in the enjoyment of the revelation of our Lord by the Spirit?

Memory Verse: 'Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will shew you things to come.'	John 16. 13
December 15.	John 16. 16-33
The Little While.
The final words of the Lord to His disciples are the promise that in a little while, He will be taken from them but then a little later they will see Him because He is with the Father. The disciples cannot understand this, but they do not ask the Lord. He knows their thoughts and takes the time to explain to them in more detail. 
In the context here, the “little while” appears to be the present time when we are called to serve while He is not with us in Person although the immediate experience of His death and resurrection would give the disciples the assurance they need that the longer period of His departure is only temporary. For the present, the picture of a woman giving birth is used to illustrate that, even in times of deepest tribulation, everything is moving towards the climax of Divine purpose and the greatest joy for creation, especially the believers. When we see Him, every trial and test will be put into its true perspective: this is easy to say in times of ease, but if this is our present situation, let us take advantage of it to store a knowledge of Him that will sustain us when the tests come. This is why the Spirit of Truth reveals Him to us. He has no interest in mere academic knowledge that can answer questions in debates, He is working to strengthen us for the path that we must tread until that day when our Lord receives us to Himself. That will be a day of joy which can never be taken away. Men may appear to triumph for a time, but the Lord is sovereign; their time will end, His time will never end.
Once again, prayer is raised as provision for the journey. Even in His absence, the power of His Name is such that we can be certain that anything we ask in that Name will be granted so that we enjoy in fulness all that the Father has for us. Perhaps the main reason why we do not enjoy the blessings that we have are because we are not asking in His Name; the Father does not always give, he often waits for us to lay hold on Him and ask so that we can appreciate fully what He gives. This is the same as a parent withholding something from a child so that they learn to set a right value on it. It is His delight to do this because they have stood by His Son and demonstrated their love for Him just as the Father Himself loves Him. A second reason may be that, even when we ask, He delays so that we appreciate it more fully when we receive our request. He wants us to know that He left the Father for the world to accomplish a work and that He will leave the world for the Father in virtue of its completion. 
The disciples think that they understand what He is saying, understanding something of the relationship of Father and Son, but he has to point out that within a very short time, they will be scattered, leaving Him alone with the Father. He warns of this so that they understand He knows, assuring them of the peace that they are His even when they fail Him. The world will oppose and hate, but He has triumphed and they are going on in His triumph, 2 Cor 2. 14
Are we resting in the assurance that this life is only a 'little while'?
Memory Verse: 'I came forth from the Father, and am come into the world: again, I leave the world, and go to the Father.' 	John 16. 28

December 16.	John 17. 1-5.
The Lord's Prayer for Glory.
This chapter is the only record that we have of the words that our Lord used when He prayed. The other writers record the pattern that He gave to the disciples as an example of those things that should occupy us in prayer. Here we have the expression of His own heart. There are clear similarities between the two because, as we would not expect,  He is the perfect example of what He teaches. There are some differences because He speaks as the Son to His Father in a way that we cannot.
The first action shows a variation: we pray in a way that shows recognition that we are making request of Someone far greater, He indicates that He is speaking to One Who is His equal and with Whom He has an intimate relationship whereas we should come in humility.
His first words are the expression of His desire that the Father be glorified. He wants to be glorified only so that He can glorify the Father. This is an example of the attitude in which we should approach; if we ask in His Name, then we must be desiring the glory of God. This request is in light of the fact that He has been given authority over all flesh to grant eternal life to those whom the Father gives Him. He wants glory for the Father and part of this will be because He gives life to sinners as a demonstration of grace that will not make demands that cannot be met.
Eternal life is described as knowing the Father and the Son. This is similar to the words of John in 1 John 1. 3 as he writes of our fellowship with the Father and the Son. These are two views of the same privilege. Our life is based on a union with the Son that brings us into fellowship with God, the result of this union is that the life of God is imparted to us and we are enabled to live in the good of all that God is. It goes beyond what Adam lost because he was created in innocence with a potential to live forever and to enjoy fellowship with God; we have been brought into a life and union that can never be taken from us.
He is able to review a life that has glorified the Father, he can speak of having finished the work. This prayer is made before the cross but shows that there is no possibility that the work would not be completed, this is something that we can never do. His words anticipate the intercession that He makes on our behalf, Heb 7. 25, so we can understand exactly what He wants for us and from is. This is the basis on which we can be assured that He will not only save but keep us in every circumstance of life.
The next request is to be glorified with the glory which he had before the world was. The reason for this is request is still linked with the glory of God because it is the declaration that the work is complete and that the glory of God has been maintained in all that has been done.
Are our lives, and our prayers, occupied with the glory of God as its first priority?

Memory Verse: 'I have glorified thee on the earth: I have finished the work which thou gavest me to do.'	John 17. 4
December 17.	John 17. 6-16.	
The Lord's Prayer for His Own.
The next verses record the desire of the Lord for His own. Despite the circumstances, He starts His prayer by reminding the Father that they are His, that the Father gave them to Him and that they have kept His word. This gives us an example of how we can pray in that we can start from our relationship with God: He has set His love on us, so we may make our request as recipients of grace. Underlying this is the glory of God; because of the relationship and the way in which this was formed, His glory is directly linked to our situation. If this is true because He gave, the Lord points out that it is true because we trusted, they are two sides of the same truth which may appear contradictory but are both taught, so are both true. The order is significant because, while our faith may falter, He cannot fail. Beyond this, there is a union in the Godhead which means that everything that belongs to the Son belongs to the Father. We are a means of bringing glory to the Son.
The time has now come for the disciples to be left without the personal protection of the Lord. He has watched over them and kept them, but now they need the Father to provide that care in a new way. The request cannot be denied because the foundation is that the Son is glorified in them, to deny this request would be to dishonour the Son. This is a further example of how we should pray. We can be certain that the Father will always grant a request that will bring glory to the Son, even if it may be delayed so that greater glory comes. He will also ensure that nothing is allowed to dishonour Him.
Even as the Lord prays and affirms the care that He has given, He mentions Judas, the son of perdition: this is not said lightly, it saddens His heart to know that there is someone who shared so much with Him and who could respond to all His care with such an act of treachery.
The other disciples are now faced with the prospect of going into a world that has demonstrated its hostility to God by crucifying the Son. They have received His Word so the conflict is clear: there is no middle path. These disciples have been left in a world that is entirely hostile to every true revelation of God, there is nothing visible to sustain them while they are there, but the Lord makes request of One Who cannot be denied. Humanly speaking, they are sheep being fed to wolves, in reality they are in the most secure place that could ever be found: this is the truth of John 10. 27-30 in respect of eternity and it is seen in passages such as Hebrews 13. 5,6 as far as this life is concerned. 
As the Lord prays for them to be kept from the evil, there are two ideas in this word and either could be true here: the world is marked by moral evil that will corrupt the child of God, it is also marked by a desire to harm the testimony of God in whatever way it can. We rejoice to know that our Lord has prayed and His prayer cannot be denied.
How careful are we to remember our Lord's desire for us as He went to the cross?

Memory Verse: 'I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil.' 	John 17. 15

December 18.	John 17. 17-26.
The Ultimate Glory of the Saints.
Our Lord is not only concerned that we should be united but also that we should be sanctified. The idea here is that the world is hostile and under the control of the evil one; it is a dangerous place for the believer. As such, we need to be preserved from the deceit of false teachers who would undermine the foundation for our lives and lead us away from the safety of fellowship with God. The only safeguard that we prevent this is the Word of God as ministered by the Father through the Spirit. The reference to Thy truth is because the attacks are based on deception and illusion, which can only be overcome when we rest on the foundation of truth.
In addition to the safeguard of the truth, we have the example of our Lord, He sends us out to go where He has already gone; He has lived a life that is sanctified by the truth and now wants us to follow where He has gone. We can see again the grace of our Lord in that He will never ask His own to go anywhere or do anything that He has not already done. He could have lived a life that manifested the glory of God by demonstrating his power at al times. This would have given us an assurance of the power at our disposal, but it could also have given us a cause for despair because we only have the power as a result of our union with Him. He now assures us that we have exactly the same power as He used in His life here.
The Lord now moves beyond the immediate disciples to those who would believe through their testimony. This gives us the added assurance that we are not exempt from His thoughts because we were not alive when He lived in earth. As we go through the New Testament, we can be certain that every provision that is made for the early saints comes down to us and every promise that was given to them encompasses us as well. We are all fellow-citizens, just as Jew and Gentile are united in His Body, so are all ages since He formed it as recorded in Acts 2. the picture is of complete unity in the Body in every respect: this may no be seen today, but it will be manifest in a day to come. To this end, He shares His glory with us so that we may be perfect in One, a testimony to the world that the One Whom it despised and rejected did come from the Father and has a glory that cannot be denied. While the testimony has been marred by profession and by carnality among the saints, it has been maintained through the centuries in a way that cannot readily be denied.
Beyond the present, the prayer ends with a request for the future when His own will be with Him to behold His glory. This is the first desire of the heart of the Father: He wants the Son to be glorified; it should be the first desire of our hearts too. Whatever we may see of the grace and glory that we have received, nothing should compare to seeing Him glorified and vindicated.
Are we truly occupied with our Lord in His glory?

Memory Verse: 'That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me.' 	John 17. 21
December 19.	John 18. 1-11.	
The Arrest of the Lord.
This chapter starts with a meeting between two opposing groups. The Lord crosses Kidron with His disciples and enters a garden, Judas brings the with officers of the priests and Pharisees with lanterns, torches and weapons. The contrast is clear: the Lord needs neither light nor weapons because He is Light and He must fight a battle that is not carnal, 2 Cor 10. 4, the Jews need both because they have chosen to fight against God on a course that only leads to darkness and destruction.
The Sovereignty of our Lord is seen as He meets them knowing all that is happening. It is clear that His first desire is to protect the eleven disciples. Even when He faces untold suffering, He thinks about others; He will not consider Himself alone. If we were in His circumstances,we might have been glad of any support however feeble, but He acts in a way that ensures they do not remain because of the danger to them.
Once again, He lays claim to His Deity by using the title, “I am”. Twice He asks whom they want, twice He answers their response with the words, “I am”. At first, they go backward and fall to the ground, showing that His Word has lost nothing of its power. On the second occasion, He gives Himself to them while ensuring that no one else is taken. He shows that, even when they come armed, they cannot touch Him unless He permits them. It anticipates what will happen when He returns in glory; on that occasion, all the armies of the world will fall before Him at His word seen in the sword which is the word that goes out from His mouth, Rev 19. 15. Even as the time for His humiliation arrives, we are left in no doubt that He is in control. If He had chosen, He could have left them on the ground and walked away without a second word. This is similar to what had happened earlier, 8. 59; 10. 39, but this time, it appears to be even more clear. 
If His Sovereignty is seen, then the infallibility of Scripture is seen as well. The assurance had been given that only the son of perdition would be lost; this is fulfilled because He stands in the way of these men. There is never a time nor a circumstance when His power is limited in any way; He may not always act as we think, He may not always reveal what He is doing, but we can be certain that He is moving to His glory and all things will work out for good, Rom 8. 28.
Simon Peter draws his sword to cut off the ear of Malchus, the high priest's servant, but He rebukes Peter. This is the cup that the Father has given Him; Peter was ready to die with Him, but not in lowly submission. Before the time can come to fulfil the desire to be faithful unto death, he must learn to follow the steps in life. When we come to 1 Peter 2. 21-25, we see how much Peter has learned from this example. He encourages us to follow His steps, having himself learned something of what this involved.
Are we facing the enemy in confidence that our Lord is greater than all?

Memory Verse: ' Jesus therefore, knowing all things that should come upon him, went forth, and said unto them, Whom seek ye?' 	John 18. 4

December 20.	John 18. 12-18.	
Peter's First Denial.
The Lord is now taken to Annas, father-in-law to the hight priest, Caiaphas. From the various accounts, it appears that Annas and Caiaphas had been acting jointly: Luke tells us that they were the high priests in the year that John ministered, Luke 3. 2; he tells us that Annas was high priest when Peter and John were questioned in Acts 4. 6, although Caiaphas is high priest at this time. It appears that they were still acting jointly here although Caiaphas is the official high priest. The fact that Annas is high priest in Acts 4 may indicate that Caiaphas was held responsible for what happened here. While Caiaphas saw the expediency of killing Jesus to save the nation, he did not consider the issue that He is Lord so the grave could not hold Him.
We do not have any account of what happened at the house of Annas, as the account moves directly to the high priest's house. At this stage that Peter faces his first test. John is known to the high priest, so he is free to go into the house with his Lord, but Peter is left outside. We cannot tell what would have happened if Peter had stayed there, but John speaks to the girl at the door and Peter is allowed to come into the courtyard.
As Peter enters, he is recognised by the girl. The way in which she asks if Peter is also a disciple suggests that John's identity is not hidden from her. This suggests that, whatever reason men might give for not taking John, the fact that he was “with Jesus” is enough to ensure that he is safe. Peter does not have the same confidence that John had so he denies the Lord. Before we criticise Peter for his failure and consider reasons that might have contributed to this, we need to remember that there were nine who were not present at all and ask if we would not have been with them. Peter has placed himself in danger because he wants to be near his Lord. We know both from the Lord's words and other Scriptures that the time was wrong, but this does not hide the courage that he shows. John was able to claim past acquaintance as a measure of security, Peter did not have such association.
Peter's denial is followed by a wrong association. The servants and officers have made a fire and are warming themselves there. Clearly, the night is cold so Peter would need some warmth and this was the only warmth. Everything that he did is reasonable in the circumstances to such an extent that if he chose to remain separate from the crowd, he would draw attention to himself. While John could obtain an entry for him, he probably could not go as far as to gain entry any further. It may also be that this is under the Sovereign hand of the Lord because if Peter is identified in the house, the people would be associating him directly with Christ, so he might have fulfilled his wish and even taken John with him. We can learn here the danger of wrong associations, but we should be aware that there may also be other reasons which overrule the obvious conclusion.
How closely are we prepared to be identified with our Lord?

Memory Verse: ' And the servants and officers stood there, who had made a fire of coals; for it was cold: and they warmed themselves: and Peter stood with them, and warmed himself.' 	John 18. 18
December 21.	John 18. 19-24.
The High Priest's Trial.
The high priest asks the Lord about His disciples and His doctrine. This clearly shows the danger to which the disciples would be exposed by associating with Him at this time. The fact that they forsook Him means that they are delivered from those who would be happy to kill them as well as their Lord.
The Lord answers the second question without touching the first. His disciples are safe, He will do nothing to bring them into harm. As far as His doctrine is concerned, He replies that the accusers are responsible to identify the charges, not the accused. The details here are summarised, but the other accounts show exactly how far these men are prepared to go in their effort to condemn the Holy and Just Man Who is before them. Matthew and Mark tells of many false witnesses who are called but could not agree in their testimony, Matt 26. 59-61; Mark 14. 55-59; Luke tells of how He is beaten and mocked before the high priest puts words into His mouth, Luke 22. 63-66. It is clear  that they will do everything that they can to obtain an accusation and a confession that they can bring to Pontius Pilate.
John records the answer that shows clearly the authority of One Who stands in the certain knowledge that they will find nothing. He has lived for over thirty years in full view of the father, Who searches the heart as well as reviewing words and deeds: He has found delight in Him, so what could men ever hope to find? Once again, He answers in a way that shows His life is open for all to see; if there is charge, they would know it.
As He speaks, one of the people hit Him and challenge Him about His answer. In other circumstances, this may be seen as evidence of sarcasm, but the One before us here is speaking openly and honestly as He always has. The objection to His words are not because there is any fault in them; the one who accuses is not hearing any disrespect such as Paul confesses in Acts 23. 5 and Acts 24. 21. What he has heard is a challenge which is designed to expose the fact that there is nothing which they might bring against Him. The hatred is such that they are ready to condemn a Man for saying something which is clearly true and just.
The Lord returns the challenge on the man: they are at liberty to condemn Him if they can bring a just charge against Him, but they have no right to lay a hand on Him without reason. Even in this, He absolute authority is seen as well as the answer of a wise man Who does not stir up strife but rather speaks in a way that cannot be condemned. His words expose the bitterness of these men while showing His gentleness and justice. Here is a very difficult example for us to follow, yet the soft answer the turns away wrath, Prov 15. 1.
Are we open to the gaze and hearing of men in all that we do?

Memory Verse: 'Jesus answered him, I spake openly to the world; I ever taught in the synagogue, and in the temple, whither the Jews always resort; and in secret have I said nothing.' 	John 18. 20

December 22.	John 18. 25-40.
The Lord before Pilate.
Peter is tested again. As he warms himself, the people ask if he is not a disciple and he denies but then he is recognised by a relative of the man who lost his ear when Peter tried to defend his Lord. Here is a warning that our actions will often have consequences that we cannot anticipate. We do not know what would have happened if Peter had not cut the ear, but we do know that there it means there is someone to identify him who has every reason to remember that he was in the garden. Despite all his denials, he cannot remain in this company any longer. John simply tells us that the cock crowed. He knows the heartache of Peter and will not add to it even though John writes after Peter's death; he has learned of Christ and his writings show restraint in what he says of others; we do well to heed this example as we talk about fellow believers.
They bring the Lord to Pilate, but they will not enter the judgement hall themselves for fear of defilement. They wanted to eat the feast with hands that were clean ceremonially; they do not stop to consider that their actions mean that they are defiled with the blood of a Just Man so they are unable to eat in accord with the heart of God.
Pilate asks for their accusation and they claim that they would not bring an innocent man. This shows that they realise the emptiness of their charges; they are afraid even to name them in Pilate's presence. When they are pressed to judge Him themselves, they amend their position to state that they are not authorised to put a man to death. The stoning of Stephen, Acts 7. 54-60, shows that they have no such qualm under normal circumstances, but our Lord has controlled their circumstances such that they have to charge Him of the feast day. The only way that they could fulfil their wish and eat the feast was for Pilate to arrange the crucifixion. By His Sovereign action, He has ensured that both the time and the mode of His death would be fulfilled as He has said.
Pilate questions Him about His kingdom: clearly this has been raised but His answer is enough for Pilate. He confirms that He is a king, but that His kingdom is not of this world, so there is no direct conflict with Rome. He is a witness to the truth; His sphere of rule at present is in the spiritual realm. This raises the question from Pilate as to what truth really is. Pilate follows the thinking of many who believe that there is no absolute and that men may vary in their opinions without the need for absolute truth. He does not wait for an answer, the charge of the Jews is answered to the satisfaction of Pilate. He now acts to try to avoid a confrontation. If he has asked, What is truth, his actions clearly show that he is governed by expedience rather than truth. He declares Him innocent, but still tries to bargain with them to avoid the unwanted decision. It cannot succeed because their hatred was so great and, even more, because God's Word cannot be violated.
Are we ready to submit to men for the sake of our Lord?

Memory Verse: 'Jesus answered, My kingdom is not of this world: if my kingdom were of this world, then would my servants fight, that I should not be delivered to the Jews: but now is my kingdom not from hence.' 	John 18. 36
December 23.	John 19. 1-11.	
Pilate's Verdict.
If Pilate recognises the innocence of the Lord, he is equally clear in showing that he is cannot withstand the Jews directly. His first declaration of innocence was accompanied by the offer of a release in lieu of the feast, now he tries to mitigate their anger by scourging the Man Whom he has declared to be innocent. His logic is reasonable under most circumstances, but he is unaware of all that he faces here. The Jews demonstrate the enmity of the flesh; behind them, Satan wants to be rid of the Lord; the most telling fact is that this has been decreed by God so He offers no restraint to their actions. We can compare this with a day that is coming for this world when the restraint of God is taken away and the devil is left to move unrestrained, 2 Thes 2. 6-8. That will be tribulation the like of which has not been seen since the beginning of creation, Mark 13.  19. In the face of such circumstances, Pilate could not hope to release Jesus.
Pilate has Him scourged, the soldiers mock His title of King with a crown of thorns and a purple robe. After he has done this, Pilate brings the Lord out for the people to see; he issues the cry, “Behold the Man”, but none of this will satisfy the Jews who are determined to see Him crucified We can respond to the cry of Pilate, take time to consider the One Who stood there in all the glory of His Person and rejoice to see One Who is utterly without fault yet Who suffered willingly when He could have been freed; it is an example to us of the path that we are called to tread.
No doubt, Pilate thinks that the sight will be enough to touch any pity that they may have, but there is none; the declaration of his innocence by Pilate is met with a cry for Him to be crucified. He tries to dodge the issue by allowing them to crucify Him. This is a most remarkable concession; it is on thing to overlook a stoning, but permitting a crucifixion is beyond any concession that they might expect. It is not enough; it does not allow them to maintain their pretext of purity. At this stage, they raise His claim as Son of God. It is a direct challenge to Caesar because he expected to be worshipped as a god, but the fear of Pilate may be because he recognises the character of the Man Who stands before him. A challenge to Caesar could be dismissed as fanciful; the possibility that He is the Son of the living God is something that Pilate does not want to face. He still cannot extract an answer, when Pilate speaks of the power to crucify or to release, he receives the answer that all authority comes from above. There is little doubt that Pilate realises that this is a direct dismissal of his power: a Roman governor or even the full might of Rome is of no consequence when compared with the power of God. The Lord points out that the sin of the accusers is greater than that of Pilate because they are issuing a direct challenge to God. He is merely receiving the outward force of their challenge. Pilate is guilty but, where we often criticise him harshly, the Lord touches on the real issue here.
Are we always ready to take our stand with our Lord?

Memory Verse: 'Then came Jesus forth, wearing the crown of thorns, and the purple robe. And Pilate saith unto them, Behold the man!' 	John 19. 5

December 24.	John 19. 12-22.
Pilate's Weakness.
These verses open with a complete role reversal. The Roman governor tries to release a Man Who stands accused of a crime which could be seen as treason by a Roman because of Caesar's blasphemy; the Jews who, just a little earlier, professed to be in bondage to no one, are claiming that they own Caesar as their only king. If the opening verses of the chapter prefigure the time when restraint is removed, then this declaration anticipates the time when the Man of Sin will be received by the Jews as their Messiah in fulfilment of the words of the Lord in John 5. 43.
Pilate comes into the judgement hall, Gabbatha, and ultimately fulfils their wishes because He cannot withstand the forces that are arrayed against him. He is completely at a loss to understand what is happening; in reality, the Jews are equally unaware of all that is taking place but they have received their desire.
The sentence is passed. It is interesting that John records that Pilate delivered Him to be crucified. As far as the Jews are concerned, this is an action that the Romans are taking at their request; as far as God is concerned, it is an action that the Jews are taking using the Romans as instruments to fulfil their purpose. We need to be aware that every judgement of God will be just: we may scheme to place the blame on another but we can never escape from the all-seeing eye of God.
The grace of Christ is seen in that they led Him away; He allows men to lead Him as a lamb to the slaughter; He does not make any attempt to deliver Himself from the cross. It is a travesty of justice, yet it is the true manifestation of the heart of man towards God. He is left to carry His cross to the place of a skull. Men have their desire to humiliate Him publicly but the name of the place where they fulfil their scheme is a declaration of the true nature of the act: the skull is the remnant of a dead man, it symbolises man devoid of wisdom. He is placed in the midst; to the thoughts of men it is the place of greatest shame, but it also pictures the fact that He divides all, everyone is affected by the cross. It demands a choice and none can escape.
Pilate writes a title for the cross, proclaiming that this man is Jesus of Nazareth, the King of the Jews. We have no way of telling what his motivation is for such a title. It may be that he is mocking the Jews, it may be that he is acknowledging that he sees power in this Man which sets Him apart from any other person. He does ensure that everyone is able to read, writing it in Hebrew, Greek and Latin. The sequence is interesting because the local language comes first, the common language comes next and the official language is last. It is also significant because it is the declaration of man's religion, wisdom and power. We rejoice to know that every sphere of human experience is subject to our Lord.
Do we compromise our stand or take our place at the cross daily?

Memory Verse: 'And he bearing his cross went forth into a place called the place of a skull, which is called in the Hebrew Golgotha:' 	John 19. 17
December 25.	John 19. 23-30.
The Crucifixion.
The soldiers fulfil the Scripture as they part His clothes. Even the Roman soldiers cannot go beyond the Word of God: His clothes are parted, but they cast lost for the outer coat. Psalm 22. 18 had predicted that this would happen so nothing could stop it, however the symbolism is equally significant: Men dissect His Person and try to fault Him, but the result is only that He is completely vindicated. Nothing false can ever be found in Him.
John stands by the cross with some women, three of whom are named Mary. Naomi asked to be called Marah when she returned from Moab because the Lord had dealt bitterly with her, Ruth 1. 20. The experience of these women is a direct reflection of what happened to her. They all knew bitterness that day, but it turned to abundant joy. The first is His mother who lost her firstborn son, yet we later read of her among the disciples, Acts 1. 14; she lost one Son but gained a vast family. The next is Mary, the wife of Cleophas: the Latin form of his name is Cleopas, the one who travelled to Emmaus on the resurrection day and heard that exposition of Christ in all the Scriptures; they were looking for redemption from Rome for Israel and found the One Who redeems from sin and the grave, Hos 13. 14. The third is Mary Magdalene, out of whom He cast seven demons; she was saved from demon possession but the work of the cross means that the devil is destroyed, Heb 2. 14; 1 Jn 3. 8. Every experience that these three women had known or anticipated because the know Him is surpassed by the reality of what is accomplished by His death on the cross.
As the Lord sees John and His mother, He gently hands her into John's care. While she will become part of a much larger family, already He ensures that the relationship is seen in the care that John will take for her. The action clearly opposes the idea of men that she is to be worshipped. If the erroneous teaching were to be true, then she would be the source of strength to the disciples; what we see here is a sorrowful mother who needs the tender care of a loving disciple who can sympathise and succour her in her distress. Only John mentions her in this way, but she appears in the other accounts by association with the names of her other sons. The difference is that when John writes, the other sons have died and were not necessarily known to those who read but the other Gospels were written in the life of His brothers or soon after they died, when the saints would have known them. All avoid any suggestion that Mary be given prominence. 
The last event is the cry of triumph. John tells of taking vinegar to fulfil Scripture then, when every last detail is fulfilled, He says, It is finished. The other three writers record the fact that He cried with a loud voice, indicating the note of triumph; John tells what He said, indicating a work that has satisfied the demands of God: the wording is what a merchant would write across a receipt when it was paid in full.
What does the cross mean to our hearts?

Memory Verse: 'When Jesus therefore had received the vinegar, he said, It is finished: and he bowed his head, and gave up the ghost.' 	John 19. 30

December 26.	John 19. 31-42.
The Burial.
If the Jews were determined that the Lord should be crucified but it should not interfere with the feast, they now have to ensure that the sabbath is no marred by having bodies on crosses. Here is an example of the blindness of men who are controlled by their own way of thinking that they do not stop to consider if there may be discrepancies in their actions. The folly is evident: they were so determined to fulfil their desire to remove One Who challenged them that they only considered the implications after the event. We need to be careful to ensure that our actions are guided by the Lord so that we do not find ourselves in situations where one hasty action forces us to make a further hasty action to right an apparent wrong that has a arisen form the first. This was especially important for them because the sabbath was a high day, it was the first day of unleavened bread when every Israelite should be at the place where the Lord had set His Name.
Pilate sends the soldiers to break the legs of the men so that they are certain to die before the time when their bodies would need to be taken down. They break the legs of two, but as they come to the middle cross, they recognise that He is already dead so one of them pierces His side with a spear. In this way they fulfil one scripture and lay a foundation for the fulfilment of a second. Psalm 34. 20 gave the promise that all His bones would be kept and none broken; Zechariah 12. 10 foretells the time when Israel will look on the One Whom they pierced and mourn for Him. Once again, the people are held responsible for their actions; the fact that they tried to escape from the defilement by using the Romans to accomplish their purpose is irrelevant in the sight of God. They accepted full responsibility on behalf of the nation when Pilate washed his hands, Mt 27. 25 but they do not appear to accept personal responsibility here.
Against this background, Joseph of Arimathea comes to beg for the body to give Him a fitting burial. John acknowledges him as a secret disciple. He was afraid of the Jews but the cross brought his faith to the fore. While he may argue that he could influence the people from within if he remained in the background, when their hatred reaches its climax, he is left in no doubt as to the need to make a stand. We may debate the question of when such an action is required, there are times when it needs to be a matter for personal exercise, but there will come a time when we need to show our true position by standing with the Lord against the world; the cross demands this. Nicodemus joins him in taking the body, wrapping it in linen with myrrh and aloes and burying it in a new tomb where no body had previously been laid. A crucified man would normally be buried in a common grave at the place where he died but this was not what the Lord had decreed, He could not see corruption, Psalm 16. 10; He must be with the rich in His death, Isa 53. 9.
Are we resting in the assurance that our Lord is Sovereign in all His ways?

Memory Verse: 'Now in the place where he was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid.'	John 19. 41
December 27.	John 20. 1-10.
The Resurrection.
The scene moves on to the first day of the week. The sabbath has passed so the women are free to come to the sepulchre. Mary Magdalene comes while it is still dark. As well as the evidence of desire on her part, there is a symbolism here in that the light of her life has been extinguished because she is not aware of the great event that has taken place. She has this in common with the other disciples. She finds that the stone has been moved. John does not record any further details because he is telling exactly what he knew, not what others have told him. If Mary shows evidence of her desire when she comes early, she shows equal evidence of her concern when she runs to Peter and John. It may be that she is afraid of who may see her; Matthew tells of guards who might question why she was there. Her message is that they have taken away the Lord. Some had addressed Him as Lord earlier and the writers have written of Him as the Lord in their narrative, but it is only in resurrection that the disciples refer to Him as “the Lord” in addressing one another. 
Peter and John set out for the grave; John arrives first and looks into the tomb. He sees the linen clothes lying by themselves, this is enough for him at the time. It may be that he wants to take in what is happening, it may be that he too is afraid of being found in the tomb. Peter goes straight inside when he arrives and finds that the clothes and the napkin from the head are all placed in a way which shows that the Lord had risen, passing through the grave-clothes. This illustrates what will happen when He comes for us whether living or dead. The transformed body is such that we will leave the clothes behind because there is no need for them. Clothes were first given as a covering for shame after sin had entered; in resurrection, we shall be without sin as He is therefore the covering is no longer required as there will be no shame, only glory.
It is easy to miss the fact that there are three different words for “see” in this passage: John looked as he arrived and, while it was more than a casual glance, it was not an intense look; Peter comes and takes time to gaze at the scene taking in the details; when John “saw and believed”, it is perception in view: he sees beyond the appearance to understand what has happened. This brings a challenge to our hearts. It is easy for us to take time to read the Scriptures and to take time for a brief consideration of what we read; we may be more diligent and take time to review what we read in detail, trying to grasp the import of what we are reading; the aim for each of us should be to grasp what we read and make it good in our experience. This is only accomplished by the working of the Holy Spirit Who will take what we read, reveal Christ to us in His Word and bring that home to our hearts in a way that transforms us into His likeness. It is as this work takes place that we bear fruit for the glory of God.
Are we waiting for the Spirit of God to reveal the Lord in His Word?

Memory Verse: 'Then she runneth, and cometh to Simon Peter, and to the other disciple, whom Jesus loved, and saith unto them, They have taken away the Lord out of the sepulchre, and we know not where they have laid him.'	John 20. 2

December 28.	John 20. 11-18.
Mary Magdalene.
The two men return to their home, but Mary remains at the sepulchre, weeping. Peter and John have seen enough but Mary is not content with the outward evidence at the grave, she wants something more. While there may be a sense in which we can say that she should have seen enough, the events that follow bring a further challenge as to how much we really desire to know the Lord. There is certainly nothing wrong with the fact that Peter and John believed or that they went back to the home. Mary shows an intensity in her love which causes her to stay weeping and results in a fresh revelation.
As she looks into the sepulchre again, she sees two angels in white sitting where the body had been. They ask why she is weeping and she tells how the body of her Lord has been taken. Her heart is touched more deeply, it is not just “the Lord”, but “my Lord”. As we think of Him, do we immediately call Him ours or are we content to think of His greatness in a less personal way?
She turns from the angels and sees her Lord, but assumes it is the gardener. Our first reaction may be to ask why she failed to recognise Him, but we need to remember that He appeared in another form on the way to Emmaus, so it is possible that His form was not immediately recognisable. We also need to ask ourselves how often we have failed to see our Lord in the sorrow that comes our way. 
He asks why she is weeping. She answers, thinking that He is the gardener, and receives a reply that thrills her soul. He simply calls her by name and she realises Who it is. This is the lesson that He taught as recorded in chapter 10. He is the Shepherd Who knows the sheep by Name. As He calls her by name, Mary realises her mistake. She stayed where she was, she showed her affection and the result is that He reveals Himself to her in a personal way. This is exactly how our Lord loves to work; let us learn the lesson that Mary learned here: if our heart is truly longing for our Lord in the darkest scenes that this life can throw at us, He will reveal Himself in tenderness with the compassion that shows not only that He is Sovereign, but that He knows, cares and understands our sorrow, it is only a short time before that He weeps at the grave of Lazarus. His power does not mean that He cannot sympathise with our distress.
Mary acknowledges Him as her Teacher and receives the assurance that He is to ascend. The description of His ascension is interesting: the words. “My Father and your Father”, tell of His Deity and a new relationship for us; because of His triumph, we are in the family of God so the One Who was always His Father is now our Father. “My God and your God” tells of His humanity because He has now lived on earth, taking every step that any of us could ever take; He has learned to know God in the way that we come to know Him through a life of faith.
Are we listening for the Voice of the Lord every day?

Memory Verse: 'Jesus saith unto her, Mary. She turned herself, and saith unto him, Rabboni; which is to say, Master.'	John 20. 16
December 29.	John 20. 19-31
The Upper Room.
John now writes of the first two of three instances that he records when the Lord appears to the disciples in resurrection. This took place on the same day as the resurrection, it is also recorded by Luke although the two writers emphasise different aspects of the occasion. John tells us here that they were shut in the upper room with the doors barred for fear of the Jews. They had good reason to fear the Jews as they would be the next logical target for them, also, with news of the events at the grave, the Jews would want to silence any testimony to the resurrection. Many believers today can testify to a similar need for secrecy when they gather.
The Lord Himself appears in the midst. We may be certain that He will take pleasure in any occasion that brings His people together and He will be delighted to associate with them. He gave a promise in Matthew 18. 20 which relates specifically to the gathering of a church that meets in His Name, but Malachi 3. 16 indicates that He delights in every occasion when those who fear the Lord speak together.
His greeting is, Peace be with you. In the face of all that they have seen, how comforting it must be to hear those words from the lips of the One Who had been taken from them. It is the common greeting of the Israelite, but it now has a far greater significance: By His presence there, He is demonstrating that no power of men can overthrow Him; it is also the confirmation that sin has been dealt with in a manner which cannot be denied, so there is perfect peace with God as well. It is little wonder that the disciples were glad. They saw their Lord, he has overcome sin, death, the devil and the power of men. 
He sends the disciples with the same commission as the Father gave Him; He gives the Holy Spirit and He gives the assurance that sins can be put away. The force of His words is that, because they are sent, enabled by the Holy Spirit, their message carries the full authority of God. Those who heed them will have their sins forgiven as readily as if the Lord Himself had spoken the words.
Thomas is not present and doubts when the others tell him what has happened. He wants to see for himself. This is fulfilled as the Lord appears for a second time a week later. He said that he wanted to see the nailprints and put his hand into the side, but when the Lord comes with the offer, he does not need to touch, but believes at once. In this, he pictures Israel who will see the One Whom they pierced and will mourn for Him, Zech 12. 10. While there is a blessing to such, it is less than for those who do not see, yet believe. John then confirms that this is the precise reason for writing as he has. Thomas makes the confession, “My Lord and my God”; how privileged are those of us who make the same confession based on the testimony of the Word of God alone.
How real is the Lord to us each day of our life?

Memory Verse: 'But these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name.' 	John 20. 31

December 30.	John 21. 1-14.
The Sea of Galilee.
The previous two appearings have been to a gathering of the disciples in a private room, now the Lord appears in a public place. Previously, they had been occupied with their own thoughts of him, now they are occupied with toil. We may question whether Peter is right or wrong to fish, but the main lesson here is that he acted apart from Christ. If we do not take Christ with us, then any action is wrong however easily we can justify it from Scripture even; if He is with us, then we are safe, even in places where danger may lurk. In this context, we need to acknowledge that He can never associate with any action that is against the teaching of Scripture neither will the Holy Spirit ever lead us in such a path.
Peter acts and six disciples follow. If we need to ensure that the Lord is present in all that we do, then we need to remember that our actions affect others as well. We may be at liberty to act in a certain way, but if our example means that others will follow us rather than Christ, we may bring danger to them even though we are unharmed. This is the teaching of Romans 14 and 1 Corinthians 8-10. Paul warns there that our knowledge could cause a weak brother to perish and such an action is sin against Christ, 1 Cor 8. 11,12.
The disciples toil all night and catch nothing. This is a clear picture for us of our witness. If the Lord does not direct and He is not present with us, then we can do nothing; our work is to point to Him, which requires that He is there at all times. 
As the morning comes, He is on the shore and asks the disciples if they have food. He then instructs them and the result is that they have an abundance. The contrast is marked, but it is one which we need to recognise. We may do everything right as far as appearance is concerned and toil for nothing; we may do something illogical and pointless to men's ideas and see abundance because He is in it.
John immediately recognises the Lord and Peter leaves the boat to meet Him while the others bring the boat to land. It is only when the Lord says “Bring of the fish” that Peter returns. He now learns a lesson of the importance of each; he sees that the Lord does not need the fish, but in grace He receives them. While we may look at many who are saved and we may see servants who bring in the great haul, we all need to realise that the Lord values every soul. He will not dismiss or belittle any because they do not accomplish what others appear to achieve; He simply asks that we finish the work He gives us. Once the net was cast, Peter was responsible to bring them to land and every one is numbered. We, too, are called to preach the Gospel with a view to making disciples. We need to be diligent in making disciples where the Lord has placed us, Matt 28. 19.
Are we looking for the Lord in everything that we do?

Memory Verse: 'And he said unto them, Cast the net on the right side of the ship, and ye shall find. They cast therefore, and now they were not able to draw it for the multitude of fishes.' 	John 21. 6
 December 31.	John 21. 15-25.
Peter's Commission.
After the disciples eat, the Lord asks Peter about his love. He asks three questions which are different although the difference is partly hidden. 
The word that He uses at first speaks of the love that is prepared to sacrifice without any other motivation. The full meaning is vague, perhaps deliberately so that the full import is realised. How much is Peter ready to sacrifice for Christ? Will he give up the fish? Will he give more than others as he had claimed previously, Matt 26. 33? His answer changes the word. He loves the Lord will an affection that arises from what he has learned of Him. In one sense this is right because we are always responding to the love of Christ, but it must be more than emotion Peter is commissioned to feed the lambs.
For the second question, the Lord uses the same word for love as for His first. He does not qualify the love this time. The force is, “Are you prepared to sacrifice everything without knowing where I am leading?”. This is a very searching question, which Peter answers in the same way as previously. He is not prepared to confess an unrestricted love however much he may desire to show it. This time, he is asked to feed the sheep. As he hears the Lord and answers the challenge, so he is given more to do.
Finally, the Lord uses the same word as Peter and hears the reply that delights His heart; Peter is not going to boast, he simply points out that the Lord knows the answer better than Peter himself. Peter has stated that the Lord knows his love on each occasion, but the final answer is one which demonstrates that Peter is prepared to open his heart unreservedly for the Lord to search. His final commission is to shepherd the sheep. 
The responsibility associated with each commission has grown because the Lord will test our love and, as He proves it, so He will give greater responsibility. It is important to notice here that the challenge on each occasion relates to our heart. The work that He entrusts to us will not be dependent on how much we know, how well we can express our knowledge or any other criteria that men commonly use. It is based on how closely the love of our heart reflects His. If the heart is right, He can give the words and the means to accomplish His desire, but if the heart is wrong no amount of knowledge or wealth can make up the shortfall.
He lord tells Peter of his death at the hands of men as he had desired previously, Peter turns to see John standing nearby. He asks of what John would do and is told that this is of no consequence to Peter. Each of us have our own work to perform: rather than question others, we must be faithful to what the Lord calls us.
The reply of the Lord is reported wrongly and causes saints to believe that John would never die; what harm this might do. Let us be careful only to say what He tells us.
What does our Lord mean to us?

Memory Verse: 'Jesus saith unto him, If I will that he tarry till I come, what is that to thee? follow thou me', John 21. 22