January 1.	Joshua 1. 1-18.
The Charge to Joshua.
The Lord now speaks to Joshua after the death of Moses. The nation is about to enter a new chapter in its history. Moses has led the people out of Egypt and across the wilderness but he failed to honour the Lord at Meribah so he could not enter into the land. The Lord has spoken directly to Moses but now He will speak through the high priest.
The Lord gives Joshua an assurance that He will give the land to the people, all that they have to do is to go over Jordan and lay claim to the land. Here is another call to faith; the task must seem daunting, the cities lie on the other side of the river yet the Lord promises that He will give the land into the hands of the people. All He tells them is that He will give them every place that they stand on with their feet. The test is simply that they must lay hold on the promise of the Lord. As long as they do this, there is none of their enemies who will be able to withstand them. The Lord will fight for them in exactly the same way as He has fought in the days of Moses. There was no special power invested in Moses, he simply took God at His Word and went forward in this confidence. Against this background, the Lord tells Joshua to be strong and of a good courage because He will fulfil His promise to their fathers.
The Lord reiterates that charge to Joshua but now He adds a condition: Joshua must take care to fulfil all the law without turning away in any detail. In order to achieve this, he must allow the book of the law to fill his mind by meditating on it continually. Sadly, this is a condition which is impossible for man to fulfil. It sounds simple but the reality is far more difficult as every believer can testify. In this instance, it is because the people have placed themselves under law instead of resting on the promise of God. The principle is the same for us today. We are not bound by a legal obligation that brings condemnation but the evidence of faith is that it takes pleasure in obeying what the Lord asks of His people.
Joshua starts to prepare the people. He sends the officers through the host to warn the people that they must prepare food so that they are ready to cross the Jordan within three days. Three is the number of resurrection so we are immediately brought to recognise that the events here picture resurrection ground. In this respect, the book would answer to the New Testament epistles to the Ephesians and the Colossians.
Joshua gives specific instruction to the two and a half tribes who have a possession on the side of Jordan where the people were at this time. They have given their word to Moses that they would fight with the rest of the people and only return to their inheritance once the battle is complete. The Lord will protect their families until that time. They agree to this and promise that they will listen to Joshua in exactly the same way as they listened to Moses previously. They reiterate the command to be strong but sadly, they appear to be trusting in their own strength.
How far are our lives governed by the word of God?

Memory Verse 'Only be thou strong and very courageous, that thou mayest observe to do according to all the law, which Moses my servant commanded thee: turn not from it to the right hand or to the left, that thou mayest prosper whithersoever thou goes', Jos. 1. 7
January 2. 	Joshua 2. 1-14
The Spies Sent Out
Joshua sends out two spies to view the land, especially Jericho. When they come to Jericho, a harlot named Rahab takes them into her house. It is clear that the men were seen as they came because someone told the king who immediately sends messengers to Rahab telling her that she must bring the men to the king. It is clear from the narrative that the people are afraid of the Israelites because they immediately assume that the men have been sent to spy out the land. While this is true in one sense, it does not take into account the fact that the Lord knows every detail of the city and the land in far greater detail than any of the local people and therefore certainly better than any spy could report.
Rahab hides the two men and tells the messengers of the king that she does not know where the men are. She says that the men slipped out of the city at the gate just before it was shut for the night, so she suggests that they should chase after the men because they are certain to overtake them. It appears that she is an accomplished liar because the men do not even appear to search her house.
Rahab has hidden the men under the stalks of flax which were laid on the roof of her house in case the messengers chose to search but they go on the path to the fords of Jordan. They ensure that the gates are shut as soon as they leave so that no one can slip out unnoticed in the dark.
Rahab goes up to the men on the roof and tells them what has motivated her. She knows that the Lord has given the land into the hand of the nation of Israel. The rest of the people also know this but there is a big difference: when Rahab realises what is happening, she acts on it and receives the spies whereas the rest of the people simply try to secure themselves against any attack. It is a sad picture of the reaction of the world to the word of God. Many will live in fear of judgement and say that they hope to be accepted by God but they refuse to listen to what He has said. The believer hears the word of God and recognises that he must bow to its demands or face the judgement of which God warns. As a result, there are who many set themselves up in opposition to God and even try to silence the messengers that God may send. These bring the judgement of God upon themselves. In contrast, the believer can rest in the assurance that whatever men will do to them,  they will be accepted in the presence of God eternally because of the value of the work of Christ.
It is notable that the testimony of Rahab lists the way in which the Lord brought the people across the Red Sea and the defeat of Sihon and Og, the kings of the Amorites. It is sad to consider that forty years of travel can be compressed into such a short record. There is a challenge for us in this as to how much testimony those who know us will see from our lives: is the reality of God with us something that is clear to all in every circumstance of our lives?
Rahab finally pleads for her family. She asks that they might be spared along with her when the people come. The spies are happy to concede her request.
Are we prepared to trust the Lord for every circumstance?

Memory Verse 'And she said unto the men, I know that the LORD hath given you the land, and that your terror is fallen upon us, and that all the inhabitants of the land faint because of you', Jos. 2. 9
January 3.	Joshua 2. 15-24
The Spies Return.
Rahab now sends the spies away with the instruction that they hide in the mountain for three days to allow the men time to search and return to the city. She is showing a genuine concern for their well-being, possibly because she knows that this is her only hope of escape. The basis on which she will be delivered is that she ties a scarlet thread in her window. It may be that this was the cord which she used to let them down but the colour reminds us of the fact that there is only salvation on the basis of blood. If anyone is in the house where the scarlet is found, they will be safe because they are resting in the promise that God has given through His servants. If anyone fails to remain in the house, their blood will be on their own heads. The picture is almost identical to that of the Passover: the house is a place of safety as long as the people are in the place where the blood, in symbol, is found. It is a glorious picture of the gospel: there is perfect safety for any who are sheltered under the blood but there is no safety in any other place.
The spies add a further condition: Rahab must not mention any details of this agreement to any one. It is not explicit here, but it is likely that this includes her family: they will be safe if they are in the house but Rahab must not tell them what has been agreed. This is a test of faith in that Rahab will remain in the house because she believes in the promise of God while her family will come to the house on the basis of her word alone. In one sense, this is a picture of the present day: as the people of God, we proclaim the promise of God in the gospel but, to the human mind, those who hear only have our word on which to rest.
Rahab agrees and sends the messengers away. They leave and she binds the scarlet line in the window. While it is not stated explicitly, it appears that she did this as soon as they left. This illustrates the importance of the gospel message that we preach, it is not something that can be delayed. No doubt, if someone had asked Rahab why she acted at once, she might have said that she did not know when the army would come. If the army came while she was sleeping, she might be killed with the rest of the people if this line was not in place so she could not afford to take any chance. The same is true for us today: whenever we preach the gospel, we do not know how long our hearers may have to respond; we should make the urgency of the message clear as well as the importance of acting in faith.
The spies remain in the mountain for three days as Rahab had instructed them. One again, this is a picture of resurrection ground: while the city was in fear, the judgement of God will only come on the basis of resurrection. This is the power that has answered every challenge and ensured a complete victory.
The spies are able to return to Joshua and tell him all that has happened. They are clear in the message that everyone in the country is afraid because they know that the Lord is with His people, so the city is powerless against this army.
Are we instant in obedience to the Lord?

Memory Verse 'And she said, According unto your words, so be it. And she sent them away, and they departed: and she bound the scarlet line in the window', Jos. 2. 21
January 4.	Joshua 3. 1-8.
Preparation for Crossing Jordan.
The time has now come for Israel to enter the land. Joshua rises early in the morning, an indication of the importance of what he is about to do. Whenever we read of rising early in the Scripture, it is associated with urgency. Joshua is well aware that this is a momentous step for the nation. They come to lodge by the Jordan before they go across into their inheritance.
After three days, the officers go through the camp of Israel and command the people to be ready to move when they see the ark of the covenant of the Lord begin to move. This is the symbol of the presence of the Lord with His people and it is a reminder that they must be prepared to go where the Lord leads without question. The lesson for us is clear: we have the Holy Spirit to guide us through the word of God and we must be ready to obey all that He might ask of us at any time. There will be occasions when we may think that there is a better option; crossing the Jordan at the time of harvest would certainly not be the ideal choice but it was God's time so the people must be ready to go.
While the people must follow the Ark, they must be equally careful not to come too close. This has an equally important lesson for us: while we must walk in fellowship with our Lord, we must be equally careful to ensure that He has a place that sets Him apart from every other person. The Scripture only recognises the Lord and His people, He must have the pre-eminent place and every other believer must be seen on an equal footing with each other. Some may be respected as guides of the company because of spiritual maturity, but this does not mean that they have a higher status to anyone else. Two thousand cubits teaches us that there is a gulf between our Lord and His people that cannot be measured.  It is not simply that He is a little greater than others, He is infinitely higher than any other.
The people are reminded that they have not been this way before. This is a statement which is true for every step that we take in our pathway. We will never be asked to go in exactly the same way as before; this means that we cannot rely on past experience as a guide for what we must do, we need new direction for every action that we take.
Joshua now gives the people the instruction to sanctify themselves because the Lord will show His power on the next day. This is vitally important: the people must be in a fit state for the Lord to work. In one sense, nothing depends on us but in another, we may hinder the work of the Lord by our practical state.
Joshua now instructs the priests to take up the Ark and to go ahead of the people. The Lord assures him that He will work in such a way that the people will recognise that He is with Joshua in the same way as He was with Moses. The only requirement is that they listen to what the Lord, through Joshua, says and obey it.
Joshua must tell the priests to carry the Ark to the edge of the water of Jordan and then to stand still. This is one of the occasions of Scripture where the path of obedience is to wait for the Lord to work. They stood at the Red Sea and the Lord opened the path. He will do the same at the Jordan and on every occasion when it is needed.
Do we show a zeal for the work of the Lord?

Memory Verse 'And Joshua rose early in the morning; and they removed from Shittim, and came to Jordan, he and all the children of Israel, and lodged there before they passed over', Jos. 3. 1
January 5.	Joshua 3. 9-17.
Crossing the Jordan.
Joshua now calls the people together so that they could hear what the Lord their God is saying. He is emphasising the fact that they depend on the Lord to uphold them in all that they do. He is going to drive out the Canaanites, the Hittites, the Hivites, and the Perizzites, the Gergashites, the Amorites and the Jebusites so that the nation of Israel can possess the land. Humanly speaking, they should have been an easy prey for these nations but the Lord is in control and he can withhold the enemies so that they do not unite against the people.
Joshua points out that the Ark will pass over ahead of the people. Here it is called the ark of the covenant of the Lord of all the earth because Joshua is emphasising the fact that the people can rely on the promise of the God Who is in complete control of the whole earth.
The people have to choose a man from each of the twelve tribes to represent that tribe. As soon as the feet of the priests rest in the water of Jordan, the water will be cut off so that the river will dry up for the people to cross. The water will stand in a heap but it will not flow down to where the people cross. We often think of Jordan as the river of death but it is not physical death which is pictured so much as death to the flesh, that power which works in us to bring us under the control of sin. The assurance that this picture gives us is that the power of the flesh has been broken in Christ. The people live there tends to cross the Jordan and the priests go into the water ahead of the people. The Holy Spirit records that Jordan overflows its banks at this time. There could not be a worse time to cross but the Lord is teaching the people His power: if they can cross the Jordan at this time, there is no power that can defy the Lord at any time. This points us to the cross and the resurrection of Christ. Our confidence is in the triumph of the work of Christ: every power of man and the devil was raised against Christ and He has triumphed; Satan, sin, death and the grave have all been destroyed by the work of Christ. We are linked with him on resurrection ground so we can rest in the assurance that we are beyond the reach of any power that we may ever face in this world. As far as our state is concerned, we may falter and fall into sin, but our position in Christ is secure eternal in because it rests on the triumph of His work.
The waters stand in a heap very far away by a city called Adam beside Zaretan. This shows us that, when God dealt with sin, He went back to the root. There is a double assurance in this: firstly, no one in history is excluded from the value of the work; secondly, there is no sin which has not been answered. Here is the triumph of the work of Christ. Zaretan comes from a word that means piercing and it reminds us that the only basis on which sin can be put away is because of the sacrifice of Christ: He was wounded for our transgressions. 
The waters fail completely so that the people are able to cross the river on dry ground. The priests who carry the Ark stay on the dry ground in the middle of the Jordan until all the Israelites have passed over. This  is because the picture here emphasises the resurrection of Christ: it is not the waves and billows of judgement that had to pass over Him to deal with sin so much as the triumph of resurrection which means there is no condemnation for those who are in Christ Jesus. We pass into our inheritance in the value of the One who stands in all the acceptance of His finished work.
Are we prepared to trust when all seems to be against us?

Memory Verse 'And the priests that bare the ark of the covenant of the LORD stood firm on dry ground in the midst of Jordan, and all the Israelites passed over on dry ground, until all the people were passed clean over Jordan', Jos. 3. 17
January 6. 	Joshua 4. 1-14.
The Stones of Testimony.
When the people had passed across the Jordan, the Lord tells Joshua to take twelve men, one from each tribe and to lift twelve stones from the place where the priests stood. These stones must be set up as a testimony to the later generations at the place where the people lodge that night. Joshua had already prepared the twelve men so he now instructs them to take a stone on their shoulder so that there is a permanent testimony which will cause children to ask about it. The lesson here is that our lives should be a living testimony to the power of Christ. Those who come after us should be able to see that there is something different. It will give opportunity to bear witness to the greatness of the power of the Lord. This is an important principle that we find as we go through the Scripture; there are events which should have a major impact on our lives in such a way that others will question the reason. Perhaps the most important today would be baptism and the Lord's supper. Both of these are outward actions that convey a clear message. The lesson for Israel in crossing the Jordan is closely linked with the truth of baptism for the believer today: they were claiming their inheritance in obedience to the word of God as they crossed the Jordan; as we come out of the waters of baptism, we show that we are now walking on resurrection ground. We can tell any who ask the meaning of this but, as with Israel, they have a right to see the evidence in our lives.
The people obey the voice of the Lord as they lift the stones in order to set up a testimony when they lodge for the night. In addition, Joshua sets up twelve stones in the Jordan in the place where the priests had stood. As far as we are aware, there is no instruction for this, it appears to be something that Joshua chose to do. The fact that there is no instruction would be consistent with the principles that Paul sets out in the New Testament, Forgetting those things which are behind, Phil. 3. 13. While we should learn from the lessons of the past as believers, the things that belong to the time when we were dead in sins should be put away completely. We should not have a testimony to these in our lives because the danger is that it will remind us in a way that the devil will use to tempt us into sin.
Two more details are added about the crossing: the people hurried to pass over and the priests only completed their crossing with the Ark once all the people had passed over. We are not told the reason for haste, it may have been because they could have been a target for the enemy. This would certainly remind us of the character of our pathway here. We should always be alert to the danger that the enemy will attack us. Especially, when we are walking in obedience to our Lord, we become a target for the attack of the enemy. Forty thousand men of the tribes who claimed an inheritance on the other side of Jordan cross with the rest of the nation as they had promised Moses.
The result of the crossing of the Jordan is that the Lord magnifies Joshua so that they will fear him in the way that they feared Moses before him. In His mercy, the Lord still allows the people to look to an individual to lead. As far as we are concerned, Joshua pictures our risen Lord; He is the only One to whom we can look in our pathway here. Men will fail as they did in the history of Israel but He can never fail.
Are we living in the good of our inheritance in Christ?

Memory Verse 'Then ye shall answer them, That the waters of Jordan were cut off before the ark of the covenant of the LORD; when it passed over Jordan, the waters of Jordan were cut off: and these stones shall be for a memorial unto the children of Israel for ever', Jos. 4. 7
January 7.	Joshua 4. 15-24.
Arrival at Gilgal.
The Lord now instructs Joshua to command the priests to come out of Jordan. The earlier details suggest that they came out on their own initiative but this makes clear that they waited for the command of the Lord. This is an important principle when it comes to entering into the good of our inheritance in practice, We must never assume the next action, however obvious it may appear. We need to appreciate the guidance of the Lord in every detail of our life.
As soon as the priests left the river for the dry ground, the waters returned and overflowed the banks exactly as they had done before. This clearly proves that it was no coincidence when the water stopped. It is possible that some natural event may have occurred which caused the water to stop but for it to restart as the priests leave the water would be too much of a coincidence.
The people crossed the Jordan on the tenth day of the first month, exactly forty years to the day from the time when they took their lamb for the Passover. The Lord is working to His own timetable; He never makes a mistake, He is never early or late. We may sometimes wonder why there is a delay but experience quickly teaches us that He has a purpose and the delay in our eyes means that He will receive greater glory than He would have done if He had acted in our timescale.
The place where they pitch the camp for the night is Gilgal. The name has the idea of a rolling away. The significance of this will become apparent in the later chapters. As far as the verses here are concerned, the emphasis is on the foundation upon which this will be achieved. The twelve stones which were raised from the bed of Jordan where the priests stood are set up as a testimony for later generations. The lesson is that stones have been raised from a place of death, a picture of the work of Christ in taking those who are dead in trespasses and sins, giving life to them in Himself and raising them up with Him as living testimonies to His power to save.
When the stones are set up, Joshua tells the people what they mean. The Lord anticipates that the children will ask about the stones just as He expected them to ask about Passover. It is sad to reflect on the fact that forty years have passed and there has been nothing else in that time of which this is said. When we come to the New Testament, there is a very real sense in which the truth of the Red Sea and the truth of the Jordan are linked. In the epistles to the Ephesians and the Colossians especially, the truth of salvation takes us directly from a state of death in sin, which answers to Egypt, into a state of resurrection life, which answers to the position of the people here at Gilgal. There are lessons which we can learn from the wilderness experience but, as we find in other passages, it only takes a matter of days to cross; the additional time is because of the murmuring, unbelief and disobedience of the people.
The lesson of the stones is that the Lord has demonstrated His power in a way that should be a testimony to all the people on the earth. If this is true as far as the nation of Israel were concerned, how much more should it be true of believers whose lives are transformed by the work of the Spirit in giving new life?
Are we living in the fulness of our salvation?

Memory Verse 'That all the people of the earth might know the hand of the LORD, that it is mighty: that ye might fear the LORD your God for ever', Jos. 4. 24

January 8.	Joshua 5. 1-15.
The Captain of the Host of the Lord.
When Israel crossed the Jordan, the kings of the Amorites and the Canaanites were afraid and had no will to fight against these people. The people may have wondered, even after the report of the spies, but the miracle that the Lord performed at Jordan has settled any thought that their enemies might have of attacking the nation.
The Lord now commands Joshua that the people must be circumcised because all the men of war who came out of Egypt have died and none of the children who were born in the wilderness have been circumcised. This means that no one over forty years of age has been circumcised. We may think that this is not significant but the Lord is teaching His people and, through them, teaching us that the flesh can never win the battles of the Lord. Circumcision pictures the fact that the flesh must be cut off; an uncircumcised man in Israel is the same as the carnal believer in the New Testament. It is good to see the picture of resurrection when the people crossed the Jordan but we need to live out the truth in our lives. The fact that we are born again by the Spirit of God does not mean that we will do the things that please God automatically. We must mortify the deeds of the flesh and fill our hearts with the word of God so that we fulfil the desires of the heart of God.
When the people have all been circumcised, they remain in the camp until they recover. This might have been an obvious time to attack but the fear of the Lord was on the armies of the land so the people were able to rest without fear. In light of this, the Lord tells Joshua that He has removed the reproach of Egypt from the people. Again, the time in the wilderness has been passed over. As long as the people lived there, they had not been fully delivered from Egypt. One of the frequent complaints of the people was that they missed some of the delicacies of Egypt. It is sad to see how people who cried to the Lord for deliverance when they were in bondage could so quickly murmur against Him when He brought them towards the land of promise.
On the fourteenth day of the month, the people keep the Passover. They have entered the land, the reproach of Egypt has been removed, but the people must not forget how the Lord has delivered them. It is one thing to set aside the past life and to forget the things of the flesh but it is important that we remember the basis of our salvation. No sooner have they eaten the Passover than they are able to eat of the old corn of the land. The Lord has made a fresh provision for them, they have come into the good of a spiritual inheritance and they can enjoy the heavenly things. This happens on the day after Passover to show us that we can only enjoy these things when we are in the good of the death of Christ in a personal way. From the next day after this, there is no more manna because the people are now in a position to feed on the meat rather than the milk. This is the evidence of spiritual progress.
As Joshua goes towards Jericho, he sees a man with his sword drawn. Joshua asks for whom he fights and receives the answer that he is captain of the host of the Lord. Joshua has to learn, as we do, that the Lord does not see in the same way as we do. This is why we may find that prayers appear to be unanswered.
Are we careful to put obedience to the Lord before everything else?

Memory Verse 'And the LORD said unto Joshua, This day have I rolled away the reproach of Egypt from off you. Wherefore the name of the place is called Gilgal unto this day', Jos. 5. 9
January 9.	Joshua 6. 1-14.
The First Six Days.
The city of Jericho was shut up because of the children of Israel, no one was allowed to leave or to enter. This shows the fear that the people had and the Lord tells Joshua to take note that the city has been given into his hand with the king and his mighty men.
The plan of attack is simple: for six days, all the men of war must go round the city once, led by seven priests with seven trumpets. On the seventh day, they must go round the city seven times and the priests must blow with their trumpet. At the end of the seventh time, the priests will sound a long blast, all the people will shout and the wall will fall down. The people will be able to climb into the city. While the plan is simple, it is completely against any logical suggestion that might be made. For six days, the people are making themselves an object for attack but the Lord knows that the city will not attack. The Lord is teaching the people that He is fighting for them, this is why the priests are leading the people.
Joshua obeys the command of the Lord and calls the priests, seven to blow the trumpets and others to carry the ark. He tells them to go round the city and then he tells all the armed people to follow ahead of the ark of the Lord. Some armed men go before the priests while others follow after the priests and the ark, the only instruction that they have is that they must not make any noise until Joshua commands them. He even tells them that they must not speak a word while they go round. This is entirely the opposite of how an army might be expected to behave. They would normally make a noise to try to attract the people in the city so that they may be able to fire arrows at them. The trumpets would usually sound the shout of triumph when the enemy has been defeated. In this, there is a picture of how faith operates. God has given a promise, we can be certain that His Word must be fulfilled, so we can go forward as if the victory has already been achieved.
The people obey the command of Joshua and go round the city once then with a return to the camp for the night. Early the next morning, Joshua rises up and the march is repeated. The fact that Joshua rises early shows that there is an urgency about what they are doing. Even if he knows that nothing is going to happen until the seventh day, he still wants the people to understand that any word from the Lord must be obeyed immediately. 
At the end of the sixth day, it is likely that the people in the city were beginning to think that Israel would never attack. They might well be thinking that their defences are too much for the army of Israel because they would expect that the march was intended to find any weakness in the city wall. What they do not realise was that the Lord knows that Israel will not find any breach in their defences. What He is doing is ensuring sure that Israel understand this. If He is going to fulfil His promise, the people need to realise that they depend on the Lord to fight the battle. As we will find later, anything that they try to do in their own strength is doomed to failure. He has promised that they will inherit the land and that all they need to do is to tread on it because He is the One who will overcome every enemy. The sad testimony of history, both for Israel and for ourselves, is that we may easily recognise our need when the enemy is strong or the defence is sure but we often forget that the weakest of our enemies can overcome us if we do not wait for the Lord.
Are we prepared to wait for the Lord’s time in our conflicts?

Memory Verse 'And ye shall compass the city, all ye men of war, and go round about the city once. Thus shalt thou do six days', Jos.  6. 3
January 10.	Joshua 6. 15-7. 1.
The Defeat of Jericho.
When the seventh day comes, the people rise at about the dawn of the day and go around the city seven times as they were instructed. As they complete the seventh circuit, Joshua commands the people to shout because the Lord has given the city into their hands. Again, it is a test of faith because they have to raise a cry of triumph while the city stands without any evidence that it is about to fall.
Joshua gives very clear instructions about the city: it is under the curse of the Lord with all the inhabitants except for Rahab and any who are with her in the house. She will be saved because she demonstrated her faith by hiding the messengers. The instruction extends to any possessions that the people might have. Joshua could not be any clearer in telling the people that they must not take anything from the city because it is cursed and they will bring the curse on to the people. Items such as silver, gold, brass or iron must be brought into the treasury of the Lord and consecrated to Him because they cannot be destroyed.
The people obey the command of Joshua and as soon as the shout goes up, the walls fell flat so that the people could go into the city. They carefully obeyed the Lord by killing all the people and all the cattle. They did not leave anything alive except Rahab, the father, her mother and her brothers that were in her house. Joshua sent the two spies to bring them out before the people killed the rest of the city. They burned the city with fire so that all that was left was the silver, gold, brass and iron which would not burn. All of this was brought into the treasury of the house of the Lord. None of the people are to prosper in a personal way from the victory. 
The significance of this is that the Lord was teaching them that they would easily be corrupted by the things of Jericho. We can see the lesson today; Paul teaches clearly that those who set out to be rich will find themselves ensnared. We need to be careful to teach the truth accurately. Riches of themselves are not evil but there are two dangers associated with riches that Paul will highlight in 1 Timothy chapter 6. The first danger is when we set out to become rich; this is the meaning of verse 10 of that chapter where Paul states that the love of money is the root of all evil. This does not mean that money in itself is the root of evil nor does it mean that the love of money is the only root of evil, it does mean that any sin may come from a love of money. The second danger is that riches may lead to pride; if someone is rich, they may trust in their own abilities or they may suggest that those who are poor are of less importance than themselves. Both of these dangers need to be avoided if harmony is to be maintained amongst the Lord's people. Sadly, Israel failed both in a literal sense with Aachan and, more seriously, in a national sense where they are allowed material prosperity to become a guide to spiritual health.
Joshua pronounces a final curse on the city of Jericho: the man who rebuilds the city will lose his eldest son as he lays the foundation and his youngest son as he completes the work. This is not a light pronouncement. The city epitomises all that the Lord hated about the people who lived in the land and their rebellion. It has a lesson for us in that we must treat the world in the same way. We show the love of God to the sinner but we must hate the sin.
Do we compromise with the world in our actions?

Memory Verse 'And ye, in any wise keep yourselves from the accursed thing, lest ye make yourselves accursed, when ye take of the accursed thing, and make the camp of Israel a curse, and trouble it', Jos. 6. 18
January 11.	Joshua 7. 1-9.
Defeat at Ai.
This chapter starts with one of the “buts” of Scripture. Aachan had taken items from the accursed city. The language, however, is important to notice: the Lord records that the children of Israel committed a trespass, teaching us the principle of fellowship: the whole company or nation is affected by one man's sin. In addition, Joshua had pronounced a curse from the Lord on the city so the city with everything in it was under the curse of God. The Lord is not specifically interested in what Aachan took but rather the fact that Aachan has taken anything that was under the curse. Once again, there is a principle of association here in that we may not do something that is wrong directly but we may still be guilty because of our association with something that is sinful. The result of this action is that the anger of the Lord is roused against the people.
Joshua now sends men to the next city which is Ai. He tells them to spy out the country in anticipation of an attack. As a result, they return and suggest that Israel will only need two or three thousand men to overcome the city because it is so small. Joshua chooses three thousand men and they are quickly put to flight. There are two major problems which have caused this result. Firstly, there is sin in the camp so the Lord is not with His people. Then, they did not ask the Lord for direction. Either of these would have been sufficient in itself to bring defeat on the people. We must never belittle the effect of sin among the people of God; we are called to be holy because the Lord our God is holy. He hates sin and it will always arouse His anger so that we cannot do even those things which we might think are easy to accomplish. In addition to this, our warfare is not against flesh and blood. We may see the physical opposition that sets itself against the testimony of God but we must always remember that there are spiritual powers which are behind the men. The result is that it is impossible for us to win the conflict unless we are moving with faith that obeys the Lord as He directs for the specific occasion. Failure on this occasion leads directly to the death of thirty-six men and yet the source of the trouble to the human eye is still present.
Joshua and all the elders of Israel prostrate themselves with dust on their heads. They stay there until the evening, waiting for the Lord to provide an answer as to what has happened. It is not clear whether the plea of Joshua comes at the start of this time, at the end of this time or if the record is a summary of what he was saying throughout the time. What is clear is that there was a genuine recognition that the only answer now is to be found in the Lord. Human reason might suggest that the problem was that the army was inadequate. Without the Lord, men might well send a larger army but Joshua knows that this will not work. They need the Lord to direct the operation. Sadly, the words of Joshua failed to address the root of the problem. He suggests that the Lord has given them into the hand of the enemy and that the Lord is the reason why Israel have turned their back. He fears that the name of the Lord will be blasphemed because of the defeat. What he fails to do is to acknowledge that this would only be true if the people have failed to obey. There is no reason why he would know about the sin of Aachan but he should have realised the failure to ask counsel from the Lord at the outset. If he had done this, the Lord would have exposed the sin in the camp before it brought defeat.
Are we consistent in seeking the mind of the Lord?

Memory Verse 'And Joshua rent his clothes, and fell to the earth upon his face before the ark of the LORD until the eventide, he and the elders of Israel, and put dust upon their heads', Jos. 7. 6
January 12.	Joshua 7. 10-26.
The Sin Exposed.
The Lord now answers Joshua by telling him to get up because Israel have sinned. They have transgressed the covenant which He commanded. We would usually link the covenant with the commandments that the Lord gave as recorded in the books of Moses but the Lord shows here that every word that He commands must be treated with the same importance. The specific sin on this occasion is that they have taken what the Lord cursed, stolen, lied and placed what they took among their own possessions. It is notable that the Lord says they have stolen; men would look on these goods as the spoils of war but the Lord has said that what would not be destroyed by fire must be put into His treasury. Aachan is guilty of stealing from the Lord. He has added to this by deception and lies. The result is that the nation could not stand before their enemies. The Lord adds that this will continue as long as the curse item are retained by the people and those who are guilty are not punished. The people must come in the morning and the Lord will identify the criminal. He will start with the tribe and from there to the family and to the house before identifying the man himself. The reason for this is to emphasise the collective responsibility of those who are nearest. The people as a whole are suffering because sin is in the camp and others had the opportunity to expose this. It may be that they were so concerned with their own state that they did not consider what others are doing. While we must not engage in gossip, we are expected to take a healthy interest in the well-being of the people of God. This means that we will be highlight when there are physical or spiritual problems in their lives.
Joshua brings the tribes and Judah is identified as the tribes which is at fault; the Lord next identifies the family of the Zarhites and then the family of Zabdi. Every household in this family is taken until the house of Aachan is identified. Joshua then calls on him to confess his sin and to give glory to the Lord God of Israel. Aachan tells how he saw three items in the spoils of Jericho: the first was a garment from Babylon, the second was two hundred shekels of silver and the third was a wedge of gold that weighed fifty shekels. When he saw, he coveted then he took. Here is the path of sin: the root is in the lust of the eyes, this touches the heart which leads to covetousness and this in turn leads to theft. As we come to the New Testament, we find that the Lord deals with the root in the same way as when we allow sin in our lives to lead us astray.
When Aachan tells that the goods are hidden in his tent, Joshua sends messengers who find what he described and bring it to Joshua so that it can be set out before the Lord. The result is that the people unite to take Aachan, the goods, his family and his possessions and bring them to the valley of Achor. It is not enough that Aachan dies for his sin; his family and his possessions are all tainted as far as the Lord is concerned. They must have known what he was doing. This is important for us to learn because it shows that we cannot bring the Lord an offering of things which have not been earned in the right way. There is no value in the service of God if we use our material possessions in an effort to cover for a lack of spiritual exercise. If the heart is right, the Lord will make good our weakness but if the heart is wrong, no material abundance will ever satisfy the Lord. We need to ensure that what we are giving comes from a true heart of devotion to our Lord.
Are we careful to root out sin personally and collectively?

Memory Verse 'And it shall be, that he that is taken with the accursed thing shall be burnt with fire, he and all that he hath: because he hath transgressed the covenant of the LORD, and because he hath wrought folly in Israel', Jos. 7. 15
January 13.	Joshua 8. 1-9. 
The Destruction of Ai.
The Lord now tells Joshua neither to fear nor to be discouraged. While the city of Ai had defeated Israel at first, there is no reason to expect that the same will happen on the next occasion. The sin of Aachan meant that the Lord did not fight with His people; this has now been put away so there is no reason to fear. Israel need to remember that the Lord is stronger than any enemy. The outcome of the battle has nothing to do with the strength of the people but it has everything to do with the state of the people before the Lord. Fear may arise when we look at the enemy and recognise that we have no power against them; discouragement may arise if we fail to understand the demands of the Lord. The devil will be quick to tell us that we cannot meet the standard of God in perfection but he will not remind us of the mercy of God towards us. It is true that we will fail on many occasions but we have an answer in the provision that God has made for us; it is not our failure that brings defeat so much as our unwillingness to confess that failure.
The sin of Aachan has been dealt with so the Lord reassures Joshua that He will give them the victory over Ai. He gives clear instruction as to what the people must do. This will not be a repeat of the first attack when Israel followed the thinking of men. The Lord wants to emphasise that the people have no strength in themselves. For this reason, unlike the first attack, Joshua is told to take all the people of war. If they obey, the Lord will give the king, his people, his city and his land into their hands. As far as the city is concerned, it must be treated in the same way as Jericho but on this occasion they are able to take spoil from the city including the cattle and keep it for themselves. We are not told the reason for this; it may be that the Lord has taught them the lesson about sinful associations but that He now wants them to understand that the possessions are not sinful in themselves, it is only their association with sinful people or practices that brings the curse. This is true for us: Paul will emphasise that while everything may be legitimate in its place, we need to be careful that these things are not given a place which becomes harmful. Some things may cause harm because they distract us, some things may cause harm because they stumble others; the issue is that things may not build up but rather lead to a weakening of the saints.
The battle plan is that they must play an ambush behind the city. Joshua chooses thirty thousand men of valour and sends them at night. They must be near the city and ready to attack as soon as the signal is given. Joshua will come towards the city with the rest of the people. When the city attack the ambush, they will take flight in the same way as they did at first. The men of the city will think that they have the victory so they will chase the main body of Israelites. As soon as they have left the city, the man who lie in wait will come and take the city in the assurance that the Lord their God will give it to them. As soon as they have taken the city, they must set it on fire because this is what the Lord has commanded them.
Joshua sends out the thirty thousand to lie in wait for the ambush while he remains with the rest of the camp. They go to the far side of the city between Bethel and Ai. The reference to Bethel suggests the importance of the house of God in all our dealings. If we want to overcome the world, we need men who come from the sanctuary of God.
Are we careful to accept the total authority of the word of God?

Memory Verse 'And the LORD said unto Joshua, Fear not, neither be thou dismayed: take all the people of war with thee, and arise, go up to Ai: see, I have given into thy hand the king of Ai, and his people, and his city, and his land', Jos. 8. 1
January 14.	Joshua 8. 10-35.
The Destruction of Ai.
Early in the morning, Joshua arises, numbers the people and leads them against Ai. He waits on the north of the city while the ambush is set to the west. When the King of Ai saw the army, he called the men of the city to go out in battle against Joshua and the army of Israel that he could see. What he did not realise was that there was an ambush behind the city. As the army of Ai came out, Joshua and the men with him retreated as if they had been beaten and the men of Ai were called to chase the army of Israel so that there was no man in the city. As soon as this was accomplished, the Lord told Joshua to hold his spear towards Ai as a signal for the ambush to rise up. Because the men of Ai had left in haste, the city was open for the ambush to take it. As soon as the signal was given, they went into the city, overcame any who were in it and set it on fire.
Once the smoke of the fire ascended, Joshua and the army with him turned back on the men of Ai so that the men of Ai found themselves trapped between the two portions of the army of Israel. The only person from the city who was left alive was the king who was brought to Joshua. In total, twelve thousand people died that day from the city. Joshua did not drop his hand with the spear until all the inhabitants had been killed as the Lord had commanded. The army took the cattle and the spoil for themselves as the Lord had said but they burned the city to the ground and hanged the king on a tree through the day. When the evening came and the sun went down, Joshua commanded them to take the body from the tree and to bury it under a heap of stones at the entry to the city.
The lesson that the Lord was teaching His people through Joshua was that even the weak of the world are under the curse and will bring judgement on the people if they are not put away in accordance with the word of God. The picture here is explained in Colossians chapter 3 where we are told that we must mortify our members that are on the earth. There may be things of this earth which we may use either as a means to meet our needs in this life or in the service of God; this is pictured in the spoil and the cattle. What we must never do is to allow these things to ensnare others; this means that we must always be alert to the dangers that they pose. Beyond this, the burning of the city and the hanging of the king is a picture of the need to avoid using the world's ideas and systems to accomplish the work of God.
Joshua now builds an altar to the Lord God of Israel on mount Ebal; he is careful to ensure that it is built in the way that the law demanded without any work of man to mould the stones. They offered burnt offerings and peace offerings on the altar and Joshua wrote a copy of the law of Moses on the stones. The people were then divided in two as the Lord had instructed, half standing by mount Gerizim and the other half by mount Ebal. He then read all the words of the law with the blessings and the curses that the Lord had stated. He took care to ensure that no word was left out and that no one was missing as the Lord was read. The women could not claim home duties, parents could not claim that the children were too young and strangers who were living among the people could not claim that they were not part of the nation: the law must be observed by every person.
Do we know the power of the Lord to save?

Memory Verse 'And the LORD said unto Joshua, Stretch out the spear that is in thy hand toward Ai; for I will give it into thine hand. And Joshua stretched out the spear that he had in his hand toward the city', Jos. 8. 18
January 15.	Joshua 9. 1-27.
The Inhabitants of Gibeon.
All the kings in the hills and valleys and in the coasts of the Great, or Mediterranean, Sea decide that they would join in battle against Israel but the men of Gibeon decide on a different strategy. They disguise themselves as ambassadors from a far country and come to the children of Israel to ask for peace. They make elaborate preparation so that the people will think that they have travelled a long way. They have old sacks on their donkeys and wine bottles that are well worn to suggest that they have been travelling for a long time. They wear old shoes and old clothes and bring dry, mouldy bread. They come to Joshua in the camp of Israel at Gilgal and ask to make an in agreement with them. At first, the men of Israel question whether they can make a covenant in case the people prove to be from the land. Joshua asks who they are and where they have come from but they only reply that they are from a very far country and their leaders have sent them because of all that the Lord has done. The answer is plausible, especially considering the efforts that they have made to disguise themselves, but the details may raise some questions if they thought about them carefully. It is forty years since the people left Egypt so we may question why people from far away would want to send to a nation that has done nothing of consequence for nearly 40 years. In addition, the defeat of Sihon and Og is hardly long enough before this time for ambassadors to have been sent, even if the victory warranted such attention.
The record of the Lord here is that they did not ask counsel from Him. They have made the same mistake as they did at Ai: they have listened to the words of men without taking their advice from the Lord himself. The people need to realise that they are powerless unless they trust entirely in the Lord. At Ai, they learned that even the weakest city was too strong for them unless the Lord fought for them. Now, they are about to learn that they will face opposition from deception as well as open attack.  It may be that they had already seen the enemy army gathering against them so they did not anticipate that anyone would use other means to deceive. What is certain is that they allowed themselves to be deceived. We need to be equally careful to ensure that we are not deceived by the devil. Paul warns us that the devil will send messengers in the form of angels to accomplish his purpose so we should be on our guard, even in the face of a plausible message.
It takes the people three days to recognise that they have been deceived. They come against the cities with whom they have made their covenant and they cannot fulfil the command of the Lord. They find themselves faced with a dilemma: they have been told to destroy every city but they have made an agreement which they cannot break. They decide that the only option open to them is to make the people their slaves. Joshua calls them and challenges them about their conduct. While we may question how they acted, the answer here and the conduct at a later time suggests that they have a greater appreciation of the Lord than most of the nation of Israel. Even as Joshua pronounces the curse on them, they willingly bow to the demands on the basis that they knew that their life was forfeited because of the word of the Lord. Just as Rahab was delivered because of her faith which she demonstrated when she hid the spies, so the Gibeonites are delivered from death because they recognised that they had no strength against the Lord and they were prepared to accept any position that the people saw fit if it meant that they were allowed to live.
Are we careful to find the will of the Lord before agreeing a matter?

Memory Verse 'And Joshua made peace with them, and made a league with them, to let them live: and the princes of the congregation sware unto them', Jos. 9. 15
January 16.	Joshua 10. 1-19.
The Five Amorite Kings.
Adonizedek hears what has happened to Ai and the response of Gibeon, so he decides to attack with his neighbours. He is the king of Jerusalem and he sends for four others to help him fight against Israel. He is clearly aware that if Jericho, Ai and Gibeon could not stand against the people, he was not be able to fight on his own. He also plans a strategy that might avert the immediate danger: rather than attack Israel directly, he plans to destroy the city of Gibeon which has made peace with Israel. He may think that Israel will not defend their ally; he may think that the Lord will not fight for Israel against Gibeon. There is clear logic behind his decision but he does not recognise the character of the God against whom he has chosen to fight.
The men of Gibeon send a message to Joshua to tell him of their danger and to ask for help to fight against the confederacy. Joshua heeds their call and the Lord assures him that He will deliver the enemy into their hand. It may be that five cities have joined together but the Lord is greater than any armies of men. None of them will be left to stand because of their decision. Joshua and the people travel all night and come on the enemy suddenly. The Lord fights against them so that they flee before Israel. It is the Lord who fights at first;  it is the Lord who sends hailstones from heaven on them. It may be that Israel made an agreement without taking counsel from the Lord; it may be that the confederacy have attacked an ally rather than Israel itself; neither of these are of any consequence as far as the Lord is concerned, He will uphold His people even if they have made a mistake. The point here is that they have acknowledge the mistake and it has been put away; there is nothing that will be a barrier to the Lord fighting with his people. This should encourage us: we will fail in our service for the Lord and in our walk with Him but when He forgives, it is complete. He will not hold us to account once the sin has been put away. This is the significance of the promise that if we confess our sins, he is faithful and just to forgive us our sins, 1 John 1. 9. We do not need to live in fear that we will suffer for our sin once it has been confessed. It may be that we will need discipline to bring us to a point of confession, but that is not the same as the picture here.
It appears that the victory is not complete as the day draws to a close so Joshua brings this to the Lord. As a result, he orders the sun and the moon to stand still until the enemies have been destroyed. For the space of almost a day, the sun does not go down because the Lord was fighting for Israel so he listened to the plea of Joshua. This is a picture of true prayer in that Joshua laid hold on the promise of the Lord that none of the enemy would survive so he prayed in keeping with this and saw the Lord answer.
The five kings try to hide themselves in a cave but they are discovered  and Joshua told. He orders the men to close up the mouth of the cave with stones so that they cannot escape until the rest of the people have been destroyed. None of them must be allowed to go into their cities because the Lord has decreed that they must die for their rebellion. The five kings who joined against  Gibeon are learning the lesson that they cannot fight against the Lord. The time is coming for them to be made and open display of the judgement of God against those who fight against Him.
Do we recognise the consequences of sin?

Memory Verse 'And the LORD said unto Joshua, Fear them not: for I have delivered them into thine hand; there shall not a man of them stand before thee', Jos. 10. 8

January 17.	Joshua 10. 20-43
Further Battles.
Victory is complete; some remain and return to their defended cities while the whole army of Israel returns to their camp in peace. No one moves against the people. Now, Joshua calls for the five kings to be brought out of the cave. He tells the captains of the army to place their feet on the necks of the kings as an evidence of a complete victory. In light of this, Joshua reassures the people that they can be certain that the Lord will do the same to any enemies against whom they may fight. They have no reason to fear the armies of the nations in the land because the Lord has proven that they cannot stand against the army of Israel while He is fighting for them.
After the humiliation of the kings, Joshua displays them and hangs them on five trees until the evening. This is a clear message to the people that the Lord will fight for them and for their enemies, and that there is no power that can stand against the Lord. It is notable that here, and on every other occasion when we read of men hanging, it is the dead body which is hung. This sets a picture that highlights the bitter hatred of men when they crucified the Lord. They left Him in public gaze while He was still alive so that He felt the humiliation of His crucifixion in full. While it was a punishment that was executed by the Romans, it was instigated by the Jewish rulers, knowing the full significance of what they were doing. 
The bodies are taken down as the sun goes down and buried in the same cave where the kings had hidden: the place that they chose in an effort to escape judgement became the place where their judgement was completed. There are two further comparisons with the cross in this. Firstly, Joshua shows mercy to the five by burying them at sunset whereas the Jews only wanted the Lord to be taken down to appease their own conscience on the sabbath day. Secondly, the cross is at one and the same time the place where the judgement of God against sin was executed in full to such an extent that men showed their full hatred of God and yet He chose to use that same act as the basis on which man may escape the judgement that sin demanded.
Joshua continues to overthrow the cities in the region. He takes Makkedah and destroys all the inhabitants. From there, he fights against Libnah. The king of Gezer comes to help Lachish, whose king had been defeated, but this is futile as both cities are destroyed. Eglon, Hebron and Debir follow and they suffer the same fate.
The chapter ends with the description of the country and the kings which fell at that time. The character of the land did not matter: hills and valleys, pleasant and full of water: they all fell to the army of Israel and all their inhabitants were slain as the Lord commanded. The people were careful to fulfil all that the Lord had asked to the letter. There was not one place that could stand against the army of Israel because the Lord God of Israel fought for them. There are two sides of Divine truth pictured in this: firstly, we see Israel fulfil what the Lord asked, a picture of human responsibility; secondly, the source of the victory is that the Lord for for His people, a picture of Divine sovereignty. As often happens, the two are seen together in the dealings of God. They may appear in conflict to the mind of men but we must never limit the infinite thoughts of God to the finite thinking of men.
Are we going on in the assurance that the battle is the Lord’s?

Memory Verse 'And all these kings and their land did Joshua take at one time, because the LORD God of Israel fought for Israel', Jos. 10. 42

January 18.	Joshua 11. 1-23.
Another Confederacy.
The fear of the inhabitants of the land is clear when Jabin, the king of Hazor, sends to the kings in the surrounding area to form an army against Israel. He sends to the north, the west and the east; he calls on kings from the mountains, the planes and the valleys. He is determined to attempt whatever advantage he might gain from any of those who join with him. Humanly speaking, this army would be formidable; few would be fitted to fight such an army. If they were skilful in the valley, they would be likely to be at a disadvantage in the mountains. To be encompassed as they are with such an enemy, the situation is hopeless for men, but the Lord reassures Joshua. He tells him not to be afraid because they would be destroyed by that time on the next day. It is not simply that the sheer weight of numbers is not enough to fight against the Lord, He will demonstrate that they cannot even put up any fight of any consequence.
Joshua leads the army of Israel into battle. They come on the enemy suddenly and the Lord fulfils His Word as the enemy flees until there is no one left. Once again, Joshua proves that he will obey the Lord to the letter; he destroys the horses and burns their chariots with fire. This goes against human wisdom. Men would see horses and chariots as an essential part of an armoury but Joshua knows that the only security for the people is in the Lord. He obeys implicitly because he knows that this is the only safe path. He next proceeds to take the cities of the kings and destroy every inhabitant because this is what the Lord commanded through Moses. We might look on this as being unnecessary but it is a picture for us of the warfare into which we have been called. We  fight against spiritual wickedness in heavenly places; if we allow them any quarter, they will take advantage and will overthrow us. This is the picture that we see in the early chapters of the book of Revelation. The Lord exposes the true character of His people; failure in the heart leads to a failure to refuse error and this in turn leads to open sin amongst the company. We need to recognise the danger that any form of compromise will only lead to our destruction. The result is that Joshua takes all the land. Where men thought that they could unite against the people of God, what they found was that they were fighting against the Lord so they were powerless. Where they thought that they could unite to keep their possessions, what they found was that they lost everything because they were no match for the Lord.
The only people who escaped at that time were the inhabitants of Gibeon who entered into an agreement with Israel. The Lord hardened the hearts of the others so that they would fight against Israel even when all the evidence showed how futile it was. This meant that there was no temptation to show favour to any of the people. If we read this passage on its own, we may think that the Lord was vindictive however the promise to Abraham in Genesis chapter 15 shows us that the Lord gave the people opportunity to repent; their choice to fight at this time was only a reflection of their conduct for the previous centuries that lead up to this.
Joshua took the whole land and gave it to Israel for their inheritance in their tribes as the Lord had said. The land had rest from war because there was no enemy to stand against the people of God. Sadly, this did not continue after the death of Joshua
Where is our assurance for the battles that we face?

Memory Verse 'And the LORD said unto Joshua, Be not afraid because of them: for to morrow about this time will I deliver them up all slain before Israel: thou shalt hough their horses, and burn their chariots with fire', Jos. 11. 6
January 19.	Joshua 12. 1-24.
The Catalogue of Triumph.
This chapter catalogues the triumphs of the children of Israel as they came into the land. It starts with the kings on the far side of Jordan from the River Arnon unto mount Hermon; all the plain of the east was included. Joshua describes what had been the land of Sihon, king of the Amorites, but was now a part of the inheritance of the two and a half tribes. He adds a description of the land that had belonged to Og, king of Bashan, which formed the remainder of the inheritance for those tribes. This was on the east of Jordan. Joshua records that Og, specifically, was one of the giants. This was the inheritance that had been allocated in the days of Moses. Those who inherited this land chose a possession that appealed to them rather than the land that the Lord had chosen for them. Nothing more is said about this here but the later events will expose the danger of such thinking when it nearly leads to division amongst the people and a civil war.
Joshua now lists the thirty-one kings who had been defeated by the children of Israel as they took possession of the inheritance that the Lord had promised to them. It reaches from the valley of Lebanon to the land of Seir, or Edom. It includes mountains and valleys, plains, springs, wilderness and south country. Once again, the record shows that the Lord is the Master of every environment; there is no army of man and no terrain of earth which will ever mean that He cannot fulfil His purpose.
Joshua now lists six nations that have been dispossessed by the children of Israel. The first to be listed are the Hittites who were a major power in their day. This is not some minor tribal people, this is a nation which was possibly next to Egypt in its day. While it was only the part of their kingdom that was within the inheritance of Israel was taken, it is still a clear indication of the power of the Lord as He fought for His people. The fact that the rest of the nation did not act would suggest that they recognise the futility of fighting against the Lord. The Amorites, the Canaanites and the Perizzites are all people who are generally associated with the land. When the servants of Abram and Lot fought, Moses notes that the Canaanites and the Perizzites were in the land, suggesting that they were ready to take advantage of any dissension. This reminds us of the character of the warfare in which we are engaged. Where there is dissension, we open the door for the enemy to divide the saints and to destroy the testimony. The Hivites were associated with the giants; in this way, they would remind us of the futility of our own efforts. The ten spies were perfectly correct in their assessment if we discount the fact that the only source of strength for the people of God at any time is in the Lord Himself. The suggestion here is that the giants were only a small proportion of the people who made up the land; this again should be a challenge to our assessment of the situation, we can often exaggerate the danger rather than trusting the Lord. The final enemy is the Jebusites who occupied the city of Jerusalem. In this way, they are a picture of those who stand in defiance of the claims of God. This is never more seen than in the description of how Jerusalem was taken. They claimed that even the blind and the lame could defend the city from the army of Israel.. Their boast proved worthless because they did not count on the Lord. Joshua now lists all thirty-one kings who fell to Israel as they took possession of the inheritance that the Lord had given to them.
Do we enjoy the triumph of Christ?

Memory Verse 'In the mountains, and in the valleys, and in the plains, and in the springs, and in the wilderness, and in the south country; the Hittites, the Amorites, and the Canaanites, the Perizzites, the Hivites, and the Jebusites', Jos. 12. 8
January 20.	Joshua 13. 1-33.
Joshua the Aged.
Joshua now comes towards the end of his life and the Lord tells him that there is still very much land to be possessed. Despite the notable victories that have been recorded, there is still a large portion of land which has not been conquered. We are not told the reason, it may be that it is the sheer size of land to be possessed rather than any failure on the part of the people. We know that the Lord warned He would not remove all the enemies at once because it would leave the people with too much work to maintain the land. We are not told the age of Joshua until the end of his life so we cannot tell how old he was when the people entered the land. We do know that Caleb was eighty-five years old when he claimed his possession forty-five years after he went into the land as a spy. This indicates that the land was divided among the tribes seven years after the nation crossed the Jordan. While the narrative suggests that the land was taken quickly, it is not unreasonable that it would have taken this time to overcome the enemies that have been listed already.
The Lord details the land that has not been taken, but still tells Joshua to divide the land among the nine and a half tribes who have not yet received any inheritance from the Lord. The time has come now for the people to lay claim to their inheritance in a personal way. Up to this point, the nation has moved in unity under the direction of Joshua but this will not continue. We see a parallel in the New Testament where the church testimony went out from Jerusalem initially but then became localised. It is the desire of God for His people to maintain a united witness in fellowship with each other yet with each company taking full responsibility for the witness in its own area.
The Lord starts by reiterating the inheritance of the two and a half tribes who have already been given a portion by Moses. It appears that even this has been compromised because there are people who have been allowed to remain in the inheritance of the children of Israel. While the record clearly states that the people were destroyed after the armies had crossed the Jordan, it does not appear that this was done before; the reason may be that the land was never intended as an inheritance for the people. Sadly, when the tribes returned to their land, they failed to fulfil the commandment of the Lord to remove the enemy.
Before the detail is given of the inheritance of the various tribes, the Lord notes again that the tribe of Levi did not receive any inheritance because their inheritance would be the sacrifices of the Lord God of Israel. The Lord is emphasising that the spiritual inheritance is of far greater value than any physical land which may be given. Sadly, the evidence of history is that the nation of Israel as a whole never appreciated this truth.
As the Lord outlines the inheritance of the two and a half tribes, he reiterates the fact that Balaam, the son of  Beor, was killed with the armies of Sihon, king of the Amorites. Here is the sad end of a man who had so much going for him but chose to compromise his stand in order to gain favour with the people who were under the curse of God. As Israel began to lay hold on their inheritance, Balaam was one of the first to come under the judgement of God. It is a picture which has been repeated throughout history: men promised much but it was only an appearance and they lost everything because they did not walk in faith.
Do we recognise the true reward of greed?

Memory Verse 'Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them', Jos. 13. 22

January 21.	Joshua 14. 1-15.
The Inheritance of Caleb.
Joshua now begins the account of how the land was divided among the remaining nine and a half tribes. It was to be divided by lot under the direction of Eleazar the priest and Joshua the son of Nun with the heads of the tribes. It is notable that the priest now becomes a more significant figure in the dealings of God with His people. The Lord always dealt directly with Moses and He had done the same with Joshua until this time. He is now about to institute the rule which He intended to become the normal procedure for the nation. The priest is responsible for leading the people in their worship and service for God under the guidance of the word of God. There is no place for a ruler who dictates what the people should do. At this point, the Lord explains that Manasseh and Ephraim, the sons of Joseph, will inherit separately in place of Levi.
As the children of Judah came to Joshua, Caleb reminds him of the promise of the Lord through Moses in Kadesh-barnea. He reminds him that he was forty years old when they went out, and that he brought a faithful report. He followed the Lord his God with his whole heart even when the rest of the spies argued against the command of the Lord to take the land. At that time, he was promised that his inheritance would be the place where he had trodden. It is notable that the promise that the Lord gave to the nation, which they took so long to fulfil, is one which Caleb has taken to heart personally. The assurance is that he will not lose because the rest of the people failed. This is something for us to recognise today. It is easy to become discouraged when others do not live as we think they should in the light of the word of God. We can all rest in the assurance that the Lord will not hold us responsible for the conduct of others but rather He will make good to all who are faithful even if others fail to enjoy what the Lord has prepared for them.
Caleb rests in the assurance that the Lord has kept him for this time even though he is now eighty-five years old. He states that he is as strong now as he was then therefore he wants the mountain that the Lord has promised to him. While Caleb may well have been kept in a physical sense, his statement is true for every believer in that, whatever physical condition we may be in, the only strength that we have for the battle comes from the Lord Himself. In this sense, our strength will never change whatever the circumstances of our life may be.
As we think of the inheritance, it is one which would daunt the strongest and fittest of men: a mountain inhabited by giants with walled cities. It is an impossible task for man. In that day, an army would shy away from attacking such a place. Caleb recognises that if the Lord is with him, he has nothing to fear because the Lord will fulfil His promise. This is the confidence that we need when we go into battle for our Lord. We are not climbing mountains, we are engaging in battle in heavenly places; we are not fighting giants, we fight against the powers of darkness under the direction of the devil himself; we are not attacking walled cities, we are attacking the strongholds of Satan. Despite this, we can go in the same confidence that Caleb had and we can achieve the same as Caleb achieved because we fight with the same power. The result is that the land rested from war.
Do we know the power of the Lord in our lives?

Memory Verse 'And now, behold, the LORD hath kept me alive, as he said, these forty and five years, even since the LORD spake this word unto Moses, while the children of Israel wandered in the wilderness: and now, lo, I am this day fourscore and five years old', Jos. 14. 10
January 22.	Joshua 15. 1-19,63.
The Lot of Judah.
The first tribe to receive an inheritance was Judah; this is expected because they came to inherit the position of the firstborn because of the sins of Reuben, Simeon and Levi. With the inheritance, there came a great responsibility because Judah was exposed on three sides: the south border was the border with Egypt, the east was the border with Edom and the Dead Sea and the west was the Mediterranean Sea. This put a great responsibility on Judah to defend the land. It reminds us of the important principle that privilege always brings responsibility. If Judah are to be the kingly tribe, they must be ready to take a lead in preserving the inheritance.
What is interesting is that the northern border of Judah's inheritance passed to the south of the city of Jerusalem. They inherited the land to the south, but not the city itself, although it would become the capital city under David the king.
Caleb  receives the portion that he wanted as the Lord had commanded. The city of Hebron was held by the three sons of Anak, Sheshai, Ahiman and Talmai, Here is a triumph of faith because these were the very people who struck fear into the hearts of the ten spies. They said that it was impossible for the nation to take the land because of the sons of Anak who were giants. Caleb, at eighty-five years of age, does what the spies said that the whole nation could not do. Hebron has the idea of fellowship, while Arba has the idea of foursquare. We can immediately see that there is a foreshadowing of the glorious inheritance of all men of faith as we will share in the fellowship of saints in the city that God has established which is not simply foursquare in one direction, but rather is foursquare in every plane.
More than this, he went from there to take the city, Debir or Kirjath-sepher. Debir has the idea of an oracle while Kirjath-sepher means the city of the book. Here is a beautiful picture of the true believer. His ear is open for the voice of God and he finds it within the book that God has given as a revelation of Himself. These two cities highlight the most important aspects of the life of faith: fellowship and the word of God.
Caleb did not take Kirjath-sepher personally, he offered his daughter to the man who would accomplish this. Othniel, his brother's son, fulfilled his desire and laid claim to Achsah, his daughter, as wife. Achsah was not content with the inheritance so she agreed with Othniel that they would ask for a field from her father. Her complaint was that she had a south land but she did not have water. Here is a picture of spiritual discernment. She was not content to have a place of ease, which is suggested by the south land; she realised that it would need a constant refreshment.
The response of Caleb is to give two springs, an upper and lower spring. The upper spring would suggest the work of the Holy Spirit of God while the lower spring might suggest the word of God that is available here to every believer. The picture is important; neither of these would be adequate alone. Every believer is indwelt by the Spirit of God but He uses the word of God to guide the saints. Equally, the word of God is of no lasting value unless the Spirit of God opens it to our hearts.
Let us never neglect the need for the washing of the word of God.

Memory Verse 'Who answered, Give me a blessing; for thou hast given me a south land; give me also springs of water. And he gave her the upper springs, and the nether springs', Jos. 15. 19
January 23.	Joshua 16. 1-17. 18.
The Inheritance of Joseph.
The next to receive their inheritance is the family of Joseph. This is divided between the families of Ephraim and the part of Manasseh who have not yet received an inheritance. In contrast to Judah, this inheritance has no border with any other country; the western edge is marked by the Mediterranean Sea while the east is marked by the Jordan but even here, the tribe of Gad will receive the land on the other side of Jordan.
The first part of the inheritance is given to Ephraim but there is a sad comment added to this description: they did not drive out the Canaanites from Gezer. This is a comment which is repeated on a number of occasions; it is a refusal to obey the commandment of the Lord because they were clearly told to drive out all the enemies. We are not told why they did not fulfil this but it is clear that it was not because they were unable to do so as they placed the Canaanites under tribute as slaves. This might appear to be a wise action as far as men are concerned; they have the advantage of making use of men who know the land. This does not excuse their conduct but rather it leaves them open to attack at a future time. We need to understand the principle as far as we are concerned; we are engaged in a spiritual warfare against the powers of darkness; if we use the ways of the world to achieve what we desire, we open ourselves to problems in the future even if the immediate effect may appear to be beneficial for us either individually or collectively. The only safe path is one of complete obedience to the word of God at every step.
Joshua now details the inheritance of  Manasseh. Part of the tribe had already laid claim to Gilead and Bashan but the rest must now receive their inheritance. Joshua lists six families who will share in the inheritance alongside Ephraim and the bulk of the nation. He then adds the plea of the four daughters of Zelophehad who laid claim to their inheritance which the Lord had promised through Moses because their father never had any sons. Joshua fulfils their request by giving them the inheritance that they had been promised along with their father's brothers.
Joshua highlights places where the border of the tribe may appear to be confused. Where the coast met at the river Kanah, the south belonged to Ephraim while the north belonged to Manasseh; there were also certain cities in Issachar and Asher which belonged to Manasseh although they were within the border of the other tribe.
Once again, there is the sad record that Manasseh he could not drive out  the inhabitants of every city; they had to allow them to remain at first but, when their strength increased, they still failed to fulfil the command of the Lord in that they made the Canaanites slaves rather than to expel them. They also complained that Joshua had only given them a single portion. This shows discontent in that they failed to lay claim to all that they had been given yet they still wanted more. The answer of Joshua exposed the real reason: when he sent them to lay hold on the land of the Perizzites and the giants, they argued that the Canaanites had chariots of iron and were too strong for them. Joshua reiterated that the hill would be theirs and that the Canaanites would not be able to withstand them. It is clear that a lack of faith held back the sons of Joseph from claiming their full inheritance.
Are we guilty of compromise with the systems of men?

Memory Verse 'Yet it came to pass, when the children of Israel were waxen strong, that they put the Canaanites to tribute; but did not utterly drive them out', Jos. 17. 13
January 24.	Joshua 18. 1-28.
The Inheritance of Benjamin.
This chapter highlights the true state of Israel. They are at liberty to gather in Shiloh and to set up the tabernacle there. The specific name used here emphasises the fact that this is the gathering centre for the nation; it is the symbol of the presence of God among His people and as such it is the equivalent of the promise today that the Lord will be where two or three are gathered together in His name. The fact that they can gather in this way shows that the people of the land are not prepared to attack any more. This is emphasised by the statement of the land is subdued. Despite this, seven of the tribes have not received their inheritance. It is clear from what Joshua says that they have failed to take possession of the land which the Lord has given to them. This is not a failure of the promise of the Lord, it is a failure of the people to rest on this promise. It should challenge our hearts as to whether we have really laid claim to the promises of God and the fullness of the inheritance that is ours in Christ. Sadly, we can often be guilty of thinking that the inheritance is something future; many of our hymns will speak of the land of Canaan as a picture of heaven. This may colour our thinking so that we do not realise that there is an inheritance to be enjoyed by the people of God today
Joshua commands the tribes to send out three men from each tribe to determine what land is available for their inheritance so that it can be divided between the seven. Judah will keep their portion on the south while the families of Joseph will retain their portion in the north. This is an exercise which we should all consider. We are given many pictures of what is ours to enjoy in Christ; the most notable of these are Ephesians and Colossians. If we take time to consider the teaching of these epistles, we will appreciate all that our Lord wants us to enjoy today even if it does mean that we must engage in spiritual warfare that will require considerable effort on our part.
The men went to determine the land and brought back a report that divided the land into several parts by the cities. They came back to Shiloh where Joshua would allocate the land to the seven tribes by lot. 
The first portion to be allocated fell to Benjamin. It lay between Judah and Ephraim with the eastern coast being marked by the river Jordan but it only reached across half of the width of the land. As the land is described, it is notable that there are many well-known cities in this land. Jericho is the first city to be taken. Bethel is the house of God but will be the centre for the idolatrous worship that Jeroboam sets up when the kingdom is divided. Jerusalem is the city of David and becomes the capital for his kingdom and for Judah after the nation is divided. Gibeath or Gibeah is a place which becomes notorious in the history of Israel before the division: it was very nearly the cause of annihilation for Benjamin when the men committed an atrocity that brought the rest of the nation against them. It was also the city of Saul a few years later when the Lord conceded to the request of the people for a king but gave them a man who fitted their ideals rather than a king who fulfilled the desire of the Lord. If the first action was disastrous for the tribe, the second was equally disastrous for the nation as a whole.
Are we interested in entering fully into the blessing of the Lord?

Memory Verse 'And Joshua said unto the children of Israel, How long are ye slack to go to possess the land, which the LORD God of your fathers hath given you?' Jos. 18. 3
January 25.	Joshua 19. 1-51.
The Remaining Lots.
We now have the list of the remaining inheritance. The next to receive a portion is Simeon who received their part in the inheritance of Judah. This is a fulfilment of the prophecy of Jacob that they would be scattered in Israel. Sadly, the explanation here is that Judah found their inheritance too large to possess on their own. This is a tragic contrast with the zeal of Caleb who is ready to take a mountain from giants at the age of eighty-five. It is also sad to note that Ziglag is listed among the inheritance of Simeon. When David went down to Gath, this is the city that Achish gave to him and his men when he asked for a portion of the land. A city that should have belonged to Simeon came into the possession of Judah by means of the Philistines.
Zebulun receives the next portion which is listed here. It appears to be smallest portion to be allocated, at least in terms of the cities that are listed, as it only contains twelve cities. It is a portion of land that is surrounded on every side by the other tribes, with no border at either the sea or the river. Ephraim is similar but his inheritance does touch both the Mediterranean Sea and the river Jordan where it meets with Manasseh.
Issachar receives a portion which goes from the eastern edge of Zebulun to the river Jordan. This includes sixteen cities. Once again, it is entirely surrounded by other tribes. 
Asher receives the next portion which reaches up the coast from the northern edge of the inheritance of Manasseh to the southern border of Lebanon and Zidon. The western coast is the Mediterranean Sea while Zebulon and Naphtali are to the east. Although a city called Hebron is listed, it is not the same city as the one that was given to Caleb. Caleb's city is in the inheritance of the tribe of Judah and is the city where David began to reign until he had taken the city of Jerusalem.
Naphtali receives the penultimate portion of land be allocated. His portion reaches from Syria in the north to Zebulun and Judah  in the south. The western border runs alongside the tribe of Asher. The fact that Bethshemesh is listed here shows how far the Philistines had reached in their dominion in the time of Eli. It would appear that the whole of Asher must have fallen along with a considerable portion of Ephraim and Zebulun.
Dan receives the final portion. This may be significant in terms of their history; the only mention of Dan after the captivity is when the future inheritance is detailed in the prophecy of Ezekiel. There is no mention of any from this tribe among the witnesses in Revelation chapter 7. There is however a very significant statement made here which commends the people: they decided that the border was too small so they fought against Leshem and took it as part of their inheritance. This is precisely what Joshua told Judah to do but they appeared to be unwilling. We do not know if Dan took Joshua's instruction to heart but they certainly fulfilled it to increase their own inheritance.
The final portion to be given was the portion that the Lord had promised to Joshua as a reward for his faithfulness. He took the city,Timnathserah,, in Mount Ephraim. Like Caleb, he was not discouraged by a mountain.
Are we careful to hold on to our spiritual inheritance?

Memory Verse 'According to the word of the LORD they gave him the city which he asked, even Timnathserah in mount Ephraim: and he built the city, and dwelt therein', Jos. 19. 50
January 26.	Joshua 20. 1-9.
The Cities of Refuge.
The Lord now commands Joshua to appoint the cities of refuge which He had commanded Moses to assign. Their purpose is that anybody who kills another person by accident may run there to find a refuge from those who want to avenge the blood of the dead man. It is a recognition that to kill someone is always a serious matter even if it is not done on purpose.
The first action when he reaches the city is to explain the circumstances to the elders of the city before he enters. There is no guarantee of access into the city, he must justify himself in the ears of the elders before they receive him into the city. If he cannot convince them that he is innocent of murder, he will not be received into the city. There is a parallel with the experience of Paul the apostle prior to his conversion. As Saul of Tarsus, he set out to destroy the witness to the name of the Lord, taking prisoners of any believers and even seeing them put to death for their witness. It is little surprise that Ananias expressed his concern when the Lord told him to go to Saul or, later, that the believers in Jerusalem were also reluctant to receive him readily. Paul tells Timothy that he obtained mercy because he was acting in ignorance and unbelief. It is the Lord who showed mercy to him initially in exactly the same way as the elders of the city were expected to show mercy to a man in the circumstances described here. It is interesting that they are specifically told to give him a place so that he can live among them. It is not enough that they open the gate of the city to him, they must show true love by the way that they treat him. Again, there is a parallel with the parable of the good Samaritan: this is a clear picture of how such a person should be treated.
Once inside the city, the avenger of blood must not be allowed to touch him because he did not kill a person deliberately. He must remain inside the city until two requirements have been fulfilled. The first is that the congregation must judge his cause fully; the second is that he must stay until the high priest dies. There is a lesson for us here. We must not be hasty in our judgements; the elders may hear the plea of the man but there may be more information which he has withheld. This will need to be exposed in a full judgement. This could be seen today when someone makes a profession: the words of themselves should be taken at face value but there is a responsibility for the later life to prove the reality. The second picture is a reminder to us of the value of the work of Christ. The moment we lay hold on His promise, we are received into the place of fellowship with Him and, because  He will never die, we may be certain that we shall never be turned away. The fact that he remained in the city reminds us again  that true faith will be marked by a continuance. We may profess, but unless our profession is followed by a change of life, there may be reason to suppose that it was only words; this is the equivalent of living in the city.
The six cities are appointed in the way that the Lord prescribed: three on each side of the Jordan so that any person can reach the city and therefore safety without difficulty. Once again, the Lord reiterates the need for a final judgement. As far as we are concerned, the resurrection declares that this has taken place already.
Are we resting in the assurance that the work of Christ can never fail?

Memory Verse 'And he shall dwell in that city, until he stand before the congregation for judgment, and until the death of the high priest that shall be in those days: then shall the slayer return, and come unto his own city, and unto his own house, unto the city from whence he fled', Jos. 20. 6
January 27.	Joshua 21. 1-19.
The Portion of the Priests.
The heads of the families of Levi now come to Joshua to ask for their inheritance among the tribes of the children of Israel. As with Simeon, the prophecy of Jacob is fulfilled; the two brothers were united in killing the inhabitants of Shechem so they did not receive an inheritance that was distinct from the remaining tribes.
The family of  Aaron are given thirteen cities from Judah, Simeon and Benjamin. These are the nearest to Jerusalem so, although the place has not been established as the capital at this time, the Lord has arranged the inheritance so that the priests are the nearest of the Levites to the place where He would establish His dwelling among the people. The rest of the children of Kohath received an inheritance among the tribes of Ephraim, Dan and Manasseh. This was entirely on the west side of Jordan which is appropriate as they were the Levites who had the responsibility of transporting the vessels of the tabernacle.
The children of Gershon receive their inheritance among the tribes of Issachar, Asher, Naphtali and the part of Manasseh in Bashan whereas the children of Merari received their portion among the tribes of Reuben, Gad and Zebulun; this portion is almost entirely on the east of Jordan while the portion of Gershon was mainly on the west with part on the east.
The Lord now ensures that the cities are listed so that there is no question. Once again, the children of Aaron are listed first. The first city which they receive is Hebron; this is the city which had been given to Caleb so the land was divided with the city itself given to the Levites and the fields and villages outside of the city given to Caleb and his family. This was also a city of refuge; it establishes the pattern that the cities of refuge are all cities that are given to the Levites. In principle, this should ensure that the manslayer will receive a fair hearing because  the elders of the city are the people who have been established as the teachers for the land. The later history suggests that this was not necessarily true as the priests were often those who took a lead in drawing the people away from the Lord rather than pointing them to Him. Debir is also listed among the cities so the effort of Othniel proves to be for the benefit of the Levites rather than his own inheritance. The character of the man would suggest that he had no problem with this: he appears to be wholehearted in obedience to the Lord has his father-in-law before him. Gibeon is also listed here; this is the city that made peace with Israel rather than fighting. What we read in Jeremiah suggests that they may have been more faithful in their obedience to the Lord as directed by their father than the children of Israel were in following the commandments that had been given through Moses. Another of the cities is Anathoth; this was the city from which Abiathar came, he was the survivor of Saul's attack on the priests through Doeg the Edomite, he was with David as he hid from saw, he was associated with David throughout his reign but he turned aside when Adonijah tried to set himself up as king instead of Solomon. Anathoth is also the city of Jeremiah the prophet. As such, it is a city which is associated with both the triumphs and the failures of the people. Sadly, the record of this city parallels the record of the history of the people as a whole although it does remind us that there is a place where the Lord can maintain a testimony for His name.
Are we prepared to give the Lord His portion first of all?

Memory Verse 'And they spake unto them at Shiloh in the land of Canaan, saying, The LORD commanded by the hand of Moses to give us cities to dwell in, with the suburbs thereof for our cattle', Jos. 21. 2
January 28.	Joshua 21. 20-45.
The Inheritance of the Levites.
The remainder of the children of Kohath received an inheritance in the portion of Ephraim; the first city to be named is Shechem. This is an important city in the history of Israel. It is the place where Abraham built his furstaltar when he came out of the land of the Chaldeans; as such it is associated with worship. It brings a challenge to our hearts as to whether we are still as full of love of Christ today as we were when we first believed. In this sense, it is good for us to return to Shechem in spirit regularly. While our appreciation should grow, there is no reason why we should never forget the joy that we first realised when we came to an appreciation of Christ and of what He had given us. This is where the Ephesians had failed when our Lord speaks to them through John on the Isle of Patmos. It appears to be something that the Lord views with great displeasure, more than later failings possibly. It may be that the reason for His severe language is that every other failure springs from this. They were also given four cities out of Dan; one of these is Aijalon, this is significant as it is the place where the sun stood still when the confederacy of armies attacked Israel after the covenant had been agreed with Gibeon. Here is the reminder of the triumph of the Lord which should serve to encourage the people when they face any future battle. The final portion was two cities out of the half tribe of Manasseh.
The children of Gershon were also given two cities out of the half tribe of Manasseh; the first of these is Golan which was another of the cities of refuge. The geography of the land means that it is impossible for one part of the tribe to administer all the cities of refuge but it is equally important that the character of the people is maintained so the city of refuge is allocated to part of the tribe of Levi. This directly links the place of safety for someone who has committed manslaughter with the place where the Lord sets His name. It is a constant reminder for the people that every aspect of their life is directly linked with the worship of God. The same is true for us today, we must never forget that unless our service is performed as an act of worship, it will be of no value in the sight of God. The remainder of the inheritance of Gershon consisted of four cities each out of the tribes of Issachar and Asher. These also include a further city of refuge, Kedesh in Galilee.
The final family of the Levites to receive their inheritance is Merari. There inheritance is four cities out of the tribe of Zebulun, four cities from the tribe of Reuben and four cities from the tribe of Gad including Ramoth in Gilead, another of the cities of refuge.
In total, the Levites were given forty-eight cities with their suburbs from among the tribes of Israel.
The chapter ends with the assurance that the Lord had fulfilled His promise to Israel; He gave them all the land that He had promised for them to possess. He gave them the rest from their enemies. There was no one who was prepared to challenge the people. This is sad when we consider the record that has already been given of tribes who failed to lay hold on their possessions as well as the later narratives which testify to the failure of Israel to maintain their position and the many years of captivity under the power of the enemies whom they failed to cast out. The Lord performed all that He said, the failure was that Israel failed to continue what they began under Joshua.
Are we still living in the good of “first love”?

Memory Verse 'For they gave them Shechem with her suburbs in mount Ephraim, to be a city of refuge for the slayer; and Gezer with her suburbs', Jos. 21. 21
January 29.	Joshua 22. 1-12.
The Two and a half Tribes Return.
The time has now come for the two and a half tribes to return to their inheritance on the other side of the Jordan. Joshua calls them and commends them for the fact that they have fulfilled all that they promised Moses and all that Joshua has asked of them. They have not left the rest of the people without their help for the whole of this period. Given that Caleb was now eighty-five years old, the people have been in the land for at least seven years by this time; it is no light matter for them to have left their wives and children behind for such a period of time. They are now free to return to their tents and to their land which Moses had given them as a possession but Joshua warns that they must continue to obey the law of God which he gave through Moses. It is notable that the first requirement which Joshua mentions is that they must love the Lord their God; this is something which the people had forgotten by the time of the Lord and, indeed, appear to forget for much of their history. It may be that David was a man after the Lord's own heart but there are few in the course of Israel's history of whom this would be true. The evidence of love for the Lord is obedience to his commandments in every aspect of life out of a full heart, not just out of obligation.
Joshua sends them away with a blessing: he ordered them to return to their tents with an abundance of riches, cattle, silver, gold, brass, iron and clothing. There was no lack for any of the people as they returned it does not matter whether they went to the west with the bulk of the nation or whether they went to the east, the Lord had abundantly given to his people from the spoil of their enemies.
Reuben, Gad and the half tribe of Manasseh returned from Shiloh to the country of Gilead where they had their possessions. Joshua records that this is according to the word of the Lord by Moses. We need to be careful in our understanding; the Lord has granted their request for the land but it does not mean that this is what the Lord desired for them. Even the fact that there are three cities of refuge appointed in that land does not mean that it is right. We must not take the fact that the Lord grants our request as a justification of what we have asked. The psalmist reminds us that, in the wilderness journey, the Lord granted the request of the people but sent leanness into their souls, Psa. 106. 15.
As soon as the people cross the Jordan, they built a large altar that could not be missed and the rest of the people quickly learn what has happened. They immediately assume that the tribes have chosen a path of idolatry in rebellion against the word of the Lord and prepare to engage the people in battle before the whole nation is exposed to the wrath of the Lord for their rebellion. 
The later verses of the chapter will explain exactly what the people were thinking but the immediate lessons here are that we should not be guilty of haste in judging what someone else has done but also that we should avoid the danger of acting in a way that may be open to unnecessary misinterpretation. The people were sincere in their actions; it was not wrong in itself; the issue is that it led to a hasty action that could have been disastrous for the nation as a whole, not just the people directly affected.
Are we guilty of hasty action?

Memory Verse 'And he spake unto them, saying, Return with much riches unto your tents, and with very much cattle, with silver, and with gold, and with brass, and with iron, and with very much raiment: divide the spoil of your enemies with your brethren', Jos. 22. 8
January 30.	Joshua 22. 13-34.
The Answer of the People. 
The nine tribes and the half tribe of Manasseh he sends one of their princes with Phinehas, the son of Eleazar, to challenge the people regarding the altar that they have built. They are told to demand an answer as to why the people have sinned against the God of Israel by building an altar in rebellion against the Lord. It is clear from the language that is used here that the people have assumed a meaning for the action and are not slow to lay this charge against the people. The reference to Peor is perfectly justified if the assumption is correct, the mistake is that they have assumed incorrectly and therefore assigned a wrong meaning to what they see. They are afraid that this action will bring the wrath of the Lord on the whole congregation. They are content to reassign the inheritance so that all the twelve tribes could receive a portion on the west of Jordan; they recognise that the two and a half tribes may be acknowledging that their inheritance is defiled and therefore unsuitable for them unless it is cleansed. What is true in the words of the people is that the sin of one person or group will bring judgement on the whole company if it is not judged rightly.
The people now explain why they have built an altar; it is not intended to be used for any form of offering, they are fully aware of the dangers of rebellion against the Lord. They have built the altar as a reminder to the people on both sides of the river that they belong to the same Lord and to the same nation. They anticipate a time when those on the west will suggest that those on the east are not really part of the nation because they do not have an altar for the Lord. The answer of those on the east will be that this imitation of the altar serves as a witness that they are part of the nation and that they share in the same worship of the same Lord as the rest of the people. It is immediately clear that there is no sinful motive in what the people have done however, it should be apparent from their reply that there is a recognition that their position is not what it should be before the Lord. They have raised a division among the people which they are now trying to cover by their action. This has parallels among the witness to the name of the Lord today. There are many places where the people of God are content to live in the partial enjoyment of what the Lord has given without being prepared to enter into its fullness. They will still claim their place among the people of God; they will show how they associate with the Lord but they fail to understand that they are missing the fullness of what the Lord has prepared for His people.
Phinehas and the princes of the people were pleased when they heard the answer of the others; they recognise that the nation has been delivered from a situation where they need to act in order to prevent the judgement of God from falling on the whole nation. They go back to the rest of the nation with the answer which pleases all the people; they bless God that there is no need for them to act against those who have built the altar and they return to their homes in peace. A major conflict has been avoided; in place of the possible civil war, unity has been restored among the people and the inheritance has been maintained.
It is clear that there are always dangers associated with a position of compromise: it may be misunderstood and cause hasty judgement on the part of others; it may leave us to face a situation where we are in conflict with other believers; what is important is that we all take care to understand exactly what position a person is taking without acting in haste.
Are we careful to avoid unnecessary dangers?

Memory Verse 'And the children of Reuben and the children of Gad called the altar Ed: for it shall be a witness between us that the LORD is God', Jos. 22. 34
January 31.	Joshua 23. 1-5.
Joshua's Charge to the People.
The narrative now moves forward by several years, Joshua is now at the end of his life and he calls for the nation with their elders, their heads, their judges and their officers to pass on a final message for the people. We are not told what happened over the course of the later years of Joshua's life, indeed we do not even know how long these lasted; this may well have been a period of between twenty and thirty years as Joshua is termed a young man when he comes down the mount with Moses after the people had made the golden calf, yet he was still deemed old enough to lead the army into battle at Rephidim. Sadly, it would appear that Israel have not been as diligent in possessing the land since the time that it was allocated. It may be that this is, at least in part, due to the fact that Joshua was no longer able to lead them into battle.
Joshua begins his charge with a contrast: he is old and the years have taken their toll on him; when Moses died, we are told that his natural force had not abated: he could have said the same as Caleb, that he was as fit for battle as he was when they left Egypt. This is not the case with Joshua but he reminds the people that everything which they have done has only happened because the Lord has fought for them against the nations around. This is an important lesson for every one of us to learn: those who are older need to recognise that the Lord is as capable of using younger men as He is of using them. Those who are younger need to appreciate that they must learn to engage the enemy in faith, relying on the power of the Lord and not on men, however well used they may have been over the course of their life. The last thing that Joshua wants is that the people who appear to have become discouraged or unconcerned about their inheritance will now see his demise as a reason why they should not engage the enemy any more.
Joshua reminds the people that he has divided the inheritance among them even if nations still remain to be overcome. The fact that the people have not laid claim to the inheritance has nothing to do with Joshua and certainly has nothing to do with any shortcoming on the part of the Lord their God. The people must be ready to lay hold on their possession and to drive out the enemies who are still in the land. It appears that the initial battles took place over a period of about seven years and the land was subdued in such a way that no one was prepared to challenge the people. Against this background, when the land was allocated, it should have been a straightforward task for the tribes to remove any enemies that stood in their way. Sadly, they do not appear to have been prepared to engage in this battle on their own so now they are faced with the prospect that the enemies remain.
Joshua reassures them that the same Lord who had fought for them when they came into the land will still fight with them and will drive away all their enemies so that they can possess the land in the same way as they took the cities at first.
The lesson is equally true for us today. It is easy for us to stand in testimony when there are many others to stand with us; it becomes more difficult as the testimony spreads out and a smaller number have to maintain the witness in their own area. We will accomplish nothing unless we recognise that we have the same power because we have the same Lord with us.
Are we moving forward in the assurance of the triumph of Christ?

Memory Verse 'And the LORD your God, he shall expel them from before you, and drive them from out of your sight; and ye shall possess their land, as the LORD your God hath promised unto you', Jos. 23. 5
February 1.	Joshua 23. 6-16.
Joshua's Encouragement for the People.
Joshua now instructs the people to do all that is written in the law that came by Moses. They must be careful not to turn aside in any way so that they do not compromise with the people who are left in the land. The nations that are still there must be driven out so that the people can possess the inheritance that the Lord has given; the Lord will help so that one Israelite will be able to chase a thousand of his enemies, but the people must cleave to the Lord their God in the same way as they have done up to this time. This must come out of a heart of love for the Lord; it is not enough to show a legal obedience to what the Lord has commanded, neither is it enough to show a zeal for our obedience which does not come from the heart. This lesson is emphasised throughout our Bible; it is given as the basis of the commandments both in Deuteronomy and by the Lord Himself when the lawyer asked Him to identify the greatest commandment; it is also the reason why the Lord threatened to remove the lampstand from Ephesus.
Joshua now warns the people of the danger if they do not obey; there is no middle ground, either they obey the commandment of the Lord out of a true heart or they will return to the ways of the people in the land and their stand will be compromised. This is equally true for us today; the fact that something is not expressly forbidden by the word of God does not mean that it is acceptable. Paul gives three tests that we must apply to every situation: if it does not profit, if it is not beneficial or if it may stumble another believer, then we must not engage in any activity, however legitimate it may appear for us. We do need to be careful that we do not use this as an excuse for a lack of activity; the word that is translated offend in our New Testament should really be translated as stumble; the fact that a person is upset because we do something does not automatically mean that they are stumbled. Unless we are genuinely going to cause spiritual harm to the person, we cannot apply this principle. Certainly, if we act in a way that either forces or encourages the person to go against their conscience, then we are in the wrong but this is the true test in view.
Joshua adds to the warning that if the people do compromise with the nations around, the Lord will fight against them instead of fighting for them and the nations will become a trap that will ensnare the people.
Joshua ends with the reminder that the Lord has been faithful, there is no situation where He has failed to give the people what He promised. This should be an assurance that will give confidence to the people as they go forward but it carries a warning because the Lord will be just as careful to uphold His honour by judging the people if this is necessary. The way in which Joshua speaks clearly suggests that he anticipates this will be seen in the future; he does not say 'if you transgress', he says 'when you transgress'; it is sad to see that his thoughts were fully justified. The people only continue in the right path until the elders who survived beyond Joshua had died, the book of Judges records a cycle of failure as the Lord uses the nations to chasten His people. Eventually, the people will go into captivity after centuries of failure.
Are we careful to ensure that our lives are motivated by love?

Memory Verse 'For the LORD hath driven out from before you great nations and strong: but as for you, no man hath been able to stand before you unto this day', Jos. 23. 9
February 2.	Joshua 24. 1-13.
The Charge of the Lord.
Joshua now calls all the tribes of Israel together to Shechem to give a final message for the people. While all the people are present, the elders, heads, judges and officers have a special mention because they are responsible for upholding the witness to the name of the Lord. It is also important to notice that they present themselves before God, not just before Joshua; he is only a representative of God for the people.
Joshua presents the people with the challenge that the Lord God of Israel has given. The name emphasises the fact that they have a God Who is personally interested in them and Who will fulfil His promises to them. The Lord takes them back to the time when he took Abraham out from his family; He ignores the fact that Terah went with Abraham at first as this is not significant. It is an illustration of the way in which the Lord forgives: He does not raise the issue once it has been forgiven. What is significant is that Abraham and his family served the idols of the country until the Lord brought him into the land of Canaan. It is also interesting that the Lord says He multiplied his seed and gave him Isaac; we would say that the Lord only multiplied the seed after the time of Isaac but the Lord knew what He was doing and His purpose must be fulfilled. The events of the life of Joseph are not mentioned, possibly again because this would reflect badly on the nation as a whole, the sin which led to Joseph being sold into Egypt has been forgiven; the years when the people remained in Egypt have been overlooked; Jacob went into Egypt and the Lord sends Moses and Aaron to bring the nation out. The Lord does remind the people how He brought them across the Red Sea and how the army of Egypt was destroyed. He reminds them that this was because they called on the Lord; the historical narrative suggests that Moses called as the people murmured against him and against the Lord but again, this is in the past and will not be brought up again.
Forty years in the wilderness is dismissed as being 'a long season' with nothing more to say until the end of that time when they fought against the Amorites and took their land. The Lord also stopped the attempt of Balak to curse the people through Baalam.
The Lord reminds the people that He delivered the men of Jericho and the seven nations of the land into the hands of the children of Israel; He did not do this because of the strength of Israel or because of their obedience, He did it because of His promise. He did not need any weapons in their hand to accomplish this; He gave them the land to inherit without any need for them to earn it or to work for it. They did not have to labour to earn the land, it was a gift from the Lord; they did not have to build cities to live in, the Lord gave them the cities that the people had built; they did not have to plant vineyards and olive yards because the Lord gave them the inheritance that had belonged to the people before. Everything that the people may have desired was given by the Lord without requiring them to do anything to earn it; this is a picture of the grace of God and this is true for us today: our inheritance may be spiritual but it is given to us by the Lord out of His grace and kindness, not because we can do anything to merit it. This is as true for any aspect of our inheritance as it is for the initial salvation that we received by faith.
Have we learned the lessons of history?

Memory Verse 'And I took your father Abraham from the other side of the flood, and led him throughout all the land of Canaan, and multiplied his seed, and gave him Isaac', Jos. 24. 3
February 3.	Joshua 24. 14-33.
The Last Words of Joshua.
Joshua now brings a final challenge to the people: he calls on them to fear the Lord. This is the basis of a life which will be for the pleasure of God; it is a life which comes from the knowledge of the character of God and an appreciation of all that He does for us. This will lead to a genuine life of service for Him and putting away anything that is contrary to Him. Joshua outlines the choice that the people must face. If they will not serve the Lord, they must choose between the idols which their fathers served before they left their home in Ur of the Chaldees or the idols of the nations whom they have dispossessed since the Lord brought them into the land. Joshua is quite clear about the answer for himself and his own family, they will serve the Lord; he cannot answer for the rest of the people.
The people immediately answer that they would not want to do anything different. They use an expression which suggests it would be a profane thing to do this; while this is a common interjection, it is an instance where such an expression is absolutely correct; the sad record of their history is that they failed to live up to their word. They are quick to highlight all that the Lord has done for them since He brought them out of Egypt, showed signs to demonstrate His power and kept them throughout their journey until this time. They are quick to point out that it is only the Lord who has driven out their enemies; it has nothing to do with their own strength. In view of this, they vow that they will serve the Lord because He is their God.
Joshua points out that this is not a light decision which they can express with words only; the Lord is holy, He will not compromise His character, He cannot overlook sin. He adds that the Lord will come in judgement against the people if they fail to fulfil their word. It is not clear here whether the Lord is giving an option to escape from the demands of the law. The people were happy to say that they would do everything the Lord demanded without taking time to consider exactly what this involved, now they are faced with a similar choice after years in which they have seen the hand of the Lord with them but also against them when they have sinned. They still have not realised their weakness; even when Joshua presents the demands of God, they reiterate their determination to serve the Lord.
Joshua now calls the people to acknowledge that they have chosen to serve the Lord; the first act in light of this is a demand that they put away any idols that are among them so that they can serve the Lord with a true heart. Once again, the people reiterate that they will obey the Lord and serve him so Joshua makes a covenant which he confirms at Shechem. He writes the words in the book of the law of God and sets up a testimony under an oak that stood by the sanctuary of the Lord; the oak would speak of a tree that lives for many years, a constant reminder to the people that they cannot escape from this.
The chapter, and the book, ends with three burials: Joshua dies and is buried, Eleazar dies and is buried, between these two events, the bones of Joseph are buried in the inheritance which Jacob promised to him. These verses show that sin and death still reign.
Whom do we serve?

Memory Verse 'And if it seem evil unto you to serve the LORD, choose you this day whom ye will serve; whether the gods which your fathers served that were on the other side of the flood, or the gods of the Amorites, in whose land ye dwell: but as for me and my house, we will serve the LORD', Jos. 24. 15
February 4.	Judges 1. 1-16.
The Triumphs of Judah. 
After the death of Joshua, Israel ask the Lord who should lead them into battle. The answer is that Judah has this privilege but Judah asks Simeon to go with him on the basis that he will then accompany Simeon to take hold on his inheritance.
It is good to see that the people start in the right way: Judah was the logical choice as they were the first tribe in the journeys of the people as well as when they went out to battle. It is not enough to assume that this means that they should go out first. The same is true for us today; many of our activities may appear repetitive but we must approach each one with a fresh appreciation of what we are doing. The fact that we may have preached the gospel on many occasions does not mean that we can rely on this for the next message. Even if we have been used to bring blessing to others with a particular message, it does not mean that we can reuse that message. Every act of service must be approached under the guidance of the Lord for that instance.
The result of seeking the mind of the Lord in this way is that the Lord delivers the Canaanites and the Perizzites into their hand and ten thousand are slain in Bezek; the king of the city learns the lesson that the Lord will call to account in a very practical way. When his people are overcome, the attempts to escape but the Israelites catch him and cut off his stands and his big toes; he recognises that this is retribution for the fact that he had done the same to seventy kings who were then left to wait for food under his table. We do not know why Israel chose to treat him in this way but it illustrates the principle that we will always reap what we sow. Adonibezek is taken to Jerusalem where he stays until he dies; he becomes an example of the folly of trying to escape from the judgement that the Lord has pronounced. It is interesting that Judah had fought against Jerusalem and taken it; this was a city that was given to Benjamin as part of their inheritance. We are not told why it did not remain with Benjamin but the city is always associated with Judah.
After taking Jerusalem, the children of Israel went to fight against the Canaanites in other places and ultimately came to Hebron, a city which was given to Caleb as an inheritance. There they slew three of the giants, Sheshai, Ahiman and Talmai; these were viewed as an obstacle that was too great for the people when the spies were sent by Moses. We learn from the narrative in Joshua that Caleb instigated this attack has heeded also the one against Debir that followed. Here is an example of the way in which Israel followed the Lord as long as the elders from the time of Joshua were alive. While it is good to see that the people followed the Lord, it is also evident here that this was closely associated with the time of Joshua; as the book will prove, the real challenge comes as the years pass and the enemy is still present. It is good to see that Caleb's daughter and son-in-law show their discernment by asking for water to refresh them in what would otherwise be a barren land.
We also read here that the children of Moses father-in-law joined themselves with the children of Judah in the wilderness and dwelt amongst the people. They did not appear to be ready to do this when Moses asked them but they take their place now that the battles have been won
Are we enjoying the refreshment of the Lord? 

Memory Verse 'And she said unto him, Give me a blessing: for thou hast given me a south land; give me also springs of water. And Caleb gave her the upper springs and the nether springs', Jdg. 1. 16
February 5.	Judges 1. 17-36.
The Failures of Israel.
The narrative continues as Simeon joins with Judah to slay the Canaanites in Zephath or Hormah, Gaza,Askelon and Ekron. The Lord fought for Judah and he drove out the inhabitants of the mountain but he could not drive out the inhabitants of the valley because of their chariots; here is the first evidence that the people failed to fulfil all that the Lord had asked in faith: the Lord was as capable of overcoming the Canaanites in the valley with their chariots as He was of overcoming those in the mountains without chariots, the failure was that Judah did not trust the Lord to fulfil His promise. The lesson for us is clear, we have a Saviour who is able to overcome every enemy that we face; all that He asks from us is that we trust Him to fulfil all that He has promised. As far as this is concerned, we must not be discouraged because of the appearances of what stands against us. If Caleb could expel the three sons of Anak, Judah and Simeon could expel the Canaanites in the valley by the same power of the Lord and we can overcome our enemies in the same way.
Benjamin failed to take the city of Jerusalem fully but they allowed the Jebusites to live with them there, something which led to serious trouble later in their history.
Joseph took Bethel but they allowed a man to escape with his family because he showed them the way into the city, he built a city called Luz in the land of the Hittites as a reminder of the place where he had lived.
Manasseh failed to drive out the inhabitants from five of their cities and they allowed the Canaanite to remain among them; even when they were in a position of strength, they only made them serve rather than destroying them as the Lord had commanded.
Ephraim, Zebulun, Asher and Naphtali also failed to drive out their enemies. It appears that some were more successful than others. The language used to describe the events suggest three variations as to what has happened. Ephraim allowed the Canaanites to live in  Gezer  with them; there is no mention of any victory, they never appear to gain any supremacy which will allow them to put the Canaanites to tribute. In contrast, Zebulun allowed the inhabitants of two of their cities to live among them but they became tributaries; it appears that they did at least manage to bring them into subjection although the failure to destroy them would bring serious problems in a matter of years. As far as  Asher is concerned, the language is reversed: they dwelt among the Canaanites because they did not drive them out. The order here suggests that the Canaanites may have retained the upper hand in the relationship. Similar language is used for Naphtali although we are told here that they did become tributaries.
As far as Dan is concerned, the Amorites forced them into the mountains and would not let them come into the valley; they chose where they wanted to live and Dan appeared unable to answer. Joseph did overcome the Amorites to the extent that they became tributaries but, once again they did not drive them out or destroy them as them Lord had commanded. The result is that the Amorites retained their own land among the people, allowing them to become a thorn in the flesh throughout the history of the nation.
Are we prepared to battle to maintain the inheritance of the Lord?

Memory Verse 'And the LORD was with Judah; and he drave out the inhabitants of the mountain; but could not drive out the inhabitants of the valley, because they had chariots of iron', Jdg. 1. 19
February 6.	Judges 2. 1-5.
The Angel at Bochim.
The Lord now sends an angel to warn the people about their failure; the previous chapter has shown how they have failed to lay hold on the inheritance and they have compromised with the inhabitants of the land rather than driving them out as the Lord commanded. At the time, it does not appear to be an issue but the Lord knows the problems that will arise as a result of their failure. He wants them to repent and correct their actions before it is too late.
He starts by reminding the people that He has brought them out of Egypt and into the land as He had promised to their fathers; there is no way in which He will break His covenant with them; He must fulfil His promises because He cannot lie. While this is true, we must also remember that He cannot deny His character. He has given instruction to the people so they must be careful to obey all that He has asked of them. He looks at what they have done and He sees that they have disobeyed because they have made covenants with the people and they have not destroyed their altars. This is important for us to consider because we may easily think that we can compromise in different ways with the world around us. There are some who will tell us that we need to do this in order to make a connection with the people. This sounds plausible and we certainly need to avoid isolating ourselves from those to whom we bear witness but this does not mean that we need to compromise in any way. It is always dangerous when a believer has an unbeliever as their closest friend even if they do not enter into a closer relationship such as marriage or business; the advice that an unbeliever will give is not going to come from the word of God or the Spirit of God. The idea of the altar takes us beyond this in that it suggests a compromise in our affections; if we share an altar with the lost, we are setting the things that they value on the same level as the things of God. Today, we do not have literal altars in many cases but the very language that the world uses quickly exposes the things which they value. We read of idols in many situations such as entertainment and sport; this tells us precisely what we should avoid.
The result of disobedience is severe: the Lord will no longer drive out the enemies from the land. The people have made a choice that they would rather compromise with the enemy than trust in the Lord so He will hold them to this. Instead of proving the power of the Lord to help, they will find that the enemies in whom they have trusted will be a thorn in their sides; they will be ensnared by the idols. This is important for us to recognise. We may set out on a path with every good intention but the enemy will ensnare us because we are not strong enough in ourselves to withstand his attacks. It may be that we start with our eyes open to the danger and we think that we can step back when it is necessary. This happens if we forget that our conflict is against spiritual powers. Once we set out on the path, we may find that the Lord leaves us to suffer the consequences.
As the people here the word of the angel, they weep in sorrow at the consequences of their actions and they bring an offering to the Lord. It appears from the later chapters of this book that their sorrow did not reach the heart. While they may regret the consequence of their sin, it does not appear to go far enough to change their lives. We need to be very careful to ensure that when the Lord speaks to us, we are ready to listen and to act on what He says; nothing less will bring pleasure to His heart.
Are we marked by sorrow or repentance when failings are exposed?

Memory Verse 'And they called the name of that place Bochim: and they sacrificed there unto the LORD', Jdg. 2. 5
February 7. 	Judges 2. 6-10
The Death of Joshua.
Joshua sends the children of Israel away to their inheritance; his intention is that they will lay hold on the position that the Lord has given to them in the land. These are people who have seen the Lord at work; some will be old enough to remember leaving Egypt, possibly even to remember some of the hardship which they faced in Egypt. Many will remember the way in which the Lord brought them over the Jordan into the land and overcame many of the kings and the cities in the land during those first years after the death of Moses. It is clear from the earlier verses in the book that many of them were content to remain in the possession that they had without going out to extend their border to the fullness of what the Lord intended for them. This character can be reflected today when older saints are content to continue with a form of witness but do not expect to see the Lord at work. Sometimes, this may even extend to failure to prepare the next generation for the responsibility that they must take when the present generation have passed. This was not the case with Joshua but it may be that it was true of the elders who outlived him.
The record here is that the people served the Lord as long as Joshua and the elders who outlived him were alive; the reason for this is that these were the people who had first-hand experience of the Lord at work amongst them. This is an important principle for us to grasp today. If we do not have a personal experience of the Lord, we will not be able to maintain our witness for Him effectively. It may be possible to live on the back of the experience of the previous generation in order to maintain the appearance of testimony but there will be no power unless a personal appreciation of our Lord is evident. 
The next verses record the death of Joshua at a hundred and ten; he was buried in the place that the Lord had given to him, Timnathheres. He had served his generation and left the people with a legacy that demonstrated the power of the Lord with them. This is reflected in the comment that the rest of that generation died before the problems that characterise this book were seen. The generation that crossed the Jordan with Joshua had some level of experience of the Lord even if it was mainly dependent on the lead from Joshua. What they did not do was to ensure that the next generation recognised the source of power; this is mainly because they failed to continue in the path that Joshua had set out when he led the people. There is no substitute for a personal experience; the enemies will never disappear completely so every generation will have to engage them in their own day, The fact that our fathers may have won the victory does not mean that we can rest in this.
The failure to engage in battle means that the new generation did not know the Lord or what he had done for Israel; we now have all the pieces in place for what follows: enemies have been allowed to live in the land even if they have been made subject to the people; the altars of the idols have not been destroyed; a generation has been left to take responsibility for the witness without having the experience of the Lord to prepare them for this. As we look at this record, it should not come as a surprise to us that the people fell into idolatry. The sad part is that they did not appear to learn from the mistakes but rather the cycle that began with the death of Joshua was repeated with each of the judges that followed.
Are we careful to seek the Lord in every aspect of life?

Memory Verse 'And also all that generation were gathered unto their fathers: and there arose another generation after them, which knew not the LORD, nor yet the works which he had done for Israel', Jdg. 2. 10
February 8.	Judges 2. 11-23
Israel's Cycle of Failure.
We now have the record of the cycle that is repeated throughout this book; Israel sin and forsake the Lord for the idols of the people round about. This demonstrates the reason why the Lord told the people that they should destroy the idols and the people of the land. The first item to be mentioned is Baalim; this is a plural form of the word Baal and indicates that the people were guilty not just of forsaking the Lord but of worshipping multiple gods, a clear evidence that they had denied the Lord. Baal has the idea of a master, suggesting that the people were willing to give their allegiance to the idol rather than to the Lord. The other idol to be mentioned is Ashtaroth, an idol of the Syrians whose name means increase, suggesting a link with fertility.
The result of the sin of Israel is that the Lord is angry with them and allows their enemies to spoil them; as He had warned, He became their enemy instead of their friend so that they could not withstand the attacks of the people around them. Instead of seeing the fulfilment of promise that the Lord would deliver the enemies into their hands, they found that He gave them into the hand of their enemies. The result is that the people were distressed and cried to the Lord out of their distress. The language here is precise in that we do not read of repentance; the evidence of this book is that the people were ready to cry for help when they found themselves in problems that they could not resolve in their own strength but they were equally ready to turn back to their own ways once the Lord had delivered them.
The mercy of the Lord is seen in that he raised judges to deliver them from the hand of their enemies. It is interesting to consider this in the light of the question the Peter asks of the Lord about forgiveness; the Lord taught Peter that he must be ready to forgive not just seven times but seventy times seven times or seven times a day. It is clear from this that the Lord was not asking His disciples to do more than He had already done. We can be certain that we will never be asked to forgive others as much as we have been forgiven ourselves; the secret is that we remind our hearts constantly of how much our Lord has forgiven us. The only reason why the Lord did this is out of mercy for the people. They did not repent in their hearts; they did not listen to their judges; they did not forsake other gods; they did not fulfil the commandments of the Lord. As we read the record of their lives, we may be tempted to ask why the Lord continued with them. If we are honest, we will look at our lives and we will recognise that we are guilty of exactly the same conduct in many cases. As Paul writes to the Corinthians, he tells of his sorrow because they were sorry when he wrote at first but he was glad to learn that their sorrow led to repentance which brought about the desired effect of a change of life. This is an example for all of us as to how we should react when the word of God brings a challenge to our hearts.
The sad testimony to the nation of Israel is that, while they may follow the Lord when the judge was alive, once he died they went further into sin than their fathers had done; there was no desire to turn away from their own ways to follow the Lord. The result is that the Lord would not drive out the enemies but He would use them as a test of the faithfulness of the people; if they were true to Him, they would resist the temptation from the enemies. It appears that this process started in the life of Joshua although it is only seen in fullness with the judges.
Are we careful to seek the Lord, or do we return to sin easily?

Memory Verse 'Nevertheless the LORD raised up judges, which delivered them out of the hand of those that spoiled them', Jdg. 2. 16
February 9.	Judges 3. 1-6.
The Reason for Enemies
We now have a list of the nations whom the Lord left to prove Israel. The reason for this is that this generation had not been involved in the wars as the land was claimed for the nation so the Lord saw fit to ensure that they would have the opportunity. It clearly was also intended to give the people the opportunity to prove that they were ready to trust the Lord in the face of any opposition. Sadly, because of the weakness of the flesh, the result of this test was already certain: there was no way in which the people would be prepared to trust based on what they had heard from an earlier generation. We often hear people speak about a generation gap today but it is clear from passages like this that there has always been a problem; another way in which this could be viewed is that we failed to learn the lessons of history so we make the same mistakes as a previous generation.
There are four distinct nations who have been left for this purpose. The first is divided into five parts each having their own lord, these are the Philistines who would prove to be an enemy of the people throughout their history. There is an interesting, if sad, history to these people; both Abraham and Isaac were guilty of lying to them about their respective wives and the events recorded in Genesis would highlight the character of the people as far as their spiritual awareness was concerned. On both occasions, they rebuke the patriarch for lying to them because they claim to fear God although this appears to be only an outward formality rather than any inward conviction. It is also notable that, when Isaac and his servants dig wells, the Philistines are quick to lay claim to the well even though they had stopped them between the time of Abraham and the time of Isaac. The fact that they stopped the wells suggests that they are not interested in finding the spiritual refreshment for themselves but rather they want to prevent the people of God from enjoying all that the Lord has given for them. Clearly, their religion is based on satisfying their own desires not seeking the pleasure of the Lord. This is emphasised by the next reference to the nation when we read in Exodus that the Lord would not bring Israel by the way of the Philistines, this was a path which would have avoided the Red Sea and the Jordan. As far as we are concerned today, the picture is of people who want to name the name of Christ without being identified with Him in His cross and resurrection. Such people know nothing of the reality of spiritual life that is found in Christ.
The next nation to be named is spoken of as 'all the Canaanites'. This, again, suggests the tribal nature of the Canaanites; Joshua has already recorded the cities and the kings that were taken as the people entered the land but it appears that some of these may already have been forfeited by the nation. In addition, the Sidonians and the Hivites are listed; the first is the nation from which Jezebel arose and brought Israel into bondage to Baal, while the Hivites were one of the nations from whom the giants came.
The verses end with a list of four more nations who dwelt amongst the Israelites because they had not been destroyed in the way that the Lord had instructed the people. It is sad to consider how many of these are listed in Joshua as being brought into subjection and even defeated by the people but clearly they were allowed to recover at least some of their land. It is important for us to maintain our inheritance as well as to reach out to others.
Are we careful to heed the warnings of the word of God?

Memory Verse 'Only that the generations of the children of Israel might know, to teach them war, at the least such as before knew nothing thereof', Jdg. 3. 2

February 10.	Judges 3. 7-11.
Mesopotamia: The First Cycle.
The children of Israel arouse the anger of the Lord by turning away from Him to worship the idols of the people; they serve Baalim, this is the plural form of Baal and it tells us that the people had chosen to turn away from the one living God and to worship the variety of idols that were typically associated with various seasons, celestial bodies and sometimes even creatures. While we often associate the condemnation of Romans chapter 1 with the heathen nations and their idolatry, it is clear from the record here that Israel were equally guilty of worshipping and serving the creature more than the Creator.
The Lord is angry with Israel and gives him over to the king of Mesopotamia, a man called Chushanrishathaim. For the next eight years, the people serve him. This is significant in that they have been brought into bondage to the very place that Abraham left centuries earlier. The lesson for us is simple, if we turn away from the path of obedience to our Lord, we will quickly find ourselves coming back into captivity to the very things that we left to follow Christ. In this context, the eight years reminds us that we will only escape from the temptation to return to the world when we are living in the good of the new life that we received when we first trusted Christ.
It appears that it takes eight years for Israel to realise what they need to do, but when they call on the Lord, he provides a deliverer: Othniel, the son of Kenaz, Caleb's younger brother. This gives us a good indication of the timescale in view: Othniel took up the challenge that Caleb gave to overcome Debir or Kirjathsepher around seven years after the people crossed the Jordan. If the deliverance took place after eight years of bondage, there could not have been a long period after the death of Joshua before these events as Othniel remains as a judge in the land for another forty years after this.
We are told very little about the events of the captivity all the way in which the bondage was lifted but what we are told is vital: the Spirit of the Lord came on Othniel; this is the only way in which the world will ever be overcome by the believer. It is also significant that Othniel judged the people first then went out to war against Mesopotamia. This is the only occasion when this order is seen but it emphasises the fact that we will never overcome the world until we have placed ourselves into submission to the word of God.
We are simply told that Othniel went out to war and the Lord delivered Chushanrishathaim into his hand. Once again, there is a clear message for us; the world sets store by personal achievement. Men are promoted because they show themselves to be better than others in some sphere; wars may be won by the strength of the army or by the strategy of the general but the world is always looking for some show of strength or intelligence. The silence here is a reminder to us that the Lord is only ever looking for simple obedience to His Word. We do not need to know exactly what happened, what we do need to know is that the people were judged and taught under the authority of the word of God and the result is that the Lord delivers them from their enemies.
For forty years, the land has peace until Othniel dies.
Are we guilty of allowing other lords to hold sway in our lives?

Memory Verse 'And when the children of Israel cried unto the LORD, the LORD raised up a deliverer to the children of Israel, who delivered them, even Othniel the son of Kenaz, Caleb’s younger brother', Jdg. 3. 9
February 11.	Judges 3. 12-31.
Moab - The Flesh.
After the death of Othniel, Israel sinned against the Lord again and brought His anger on them. This time, He raises up Eglon the king of Moab against Israel because of their sin. He united with the children of Ammon and Amalek to attack Israel and to take the city of palm trees as his base. Eglon comes from a root which has two ideas: the first suggests the idea of roundness and may reflect the physical appearance of the king, the second suggests the idea of a young calf or bullock that frolics and may reflect the idea of a man who is given to pleasure rather than serious matters. 
For the next eighteen years, the children of Israel serve him until they cry to the Lord and He provides a deliverer for them. The name of the deliverer is Ehud, meaning united; this suggests the need for unity among the people of God  if we are going to overcome the lusts of the flesh. He had was left-handed, something which he uses to advantage but which may have caused Eglon to be less suspicious of what he is likely to do.
Israel send him with a present to Eglon; this is probably a tax that Eglon has levied on the people after their defeat. Ehud comes with others to present the gift to Eglon but, when they have finished presenting the gift, he sends away his companions and asks to speak to Eglon alone. Clearly, the way in which he acts raises no suspicion so Eglon is happy to send away his guard. Quite possibly, the fact that Ehud was left-handed would mean that no one noticed the dagger because it was on the wrong side. Ehud tells Eglon that he has a message from God, takes his dagger with his left hand and drives it into the stomach of Eglon in such a way that, because of his fat, he could not remove it.
Ehud leaves the palace, closes the door and locks it; as far as anyone is aware, Eglon has decided to take a rest so no one wants to disturb him. Ehud has made full use of Eglon's character in that he is used to taking his ease so no one is surprised that he may want to rest after receiving a delegation from Israel and a subsequent message.
Eventually, the servants are ashamed and open the door to find that Eglon is dead on the ground; in this time, Ehud has escaped from the Moabites and gathered the Israelites together in the mountain of Ephraim. He takes the ford where Moab would have to cross the Jordan with his men; the triumph is so great that ten thousand Moabites are slain at that time. The lesson for us here would be that the place of victory over the flesh, of which Moab is a picture, is the place of resurrection. We will never overcome as long as we try to battle with the flesh in our own strength and natural ability, but as soon as we rest in the triumph of the resurrection of Christ, our victory is secure.
For the next eighty years, the land has rest under the guidance of Ehud and Shamgar. The song of Deborah suggests that the triumph was not as extensive by the time of Shamgar but the record here tells us that he delivered Israel and killed six hundred Philistines with an ox goad. We might well read a verse like this and think that this must be someone of great power yet we read very little about him. What is said in the song of Deborah may suggest that he was willing to compromise the highways so his triumph was not everything that it might be. We must be careful to uphold the ways of God in fullness as far as we can.
Are we careful to win in the power of the Lord?

Memory Verse 'So Moab was subdued that day under the hand of Israel. And the land had rest fourscore years', Jdg. 3. 30
February 12.	Judges 4. 1-24. 
Jabin the Canaanite.
When Ehud dies, the children of Israel sin against the Lord again. We are not told any more about Shamgar but it appears that he must have judged the people during the time of their departure from the Lord and the subsequent subjection to Jabin, king of Canaan. There is an interesting change in language at this point. We are told that the people cried to the Lord because Jabin had nine hundred chariots of iron but he still oppressed the people for twenty years. It appears that the Lord has not answered the people immediately; it may be that He is trying to make them realise their folly; it may be that He wants to see some evidence of true repentance. The state of Israel is highlighted by the fact that Deborah judges the people at that time; this is not in keeping with Divine order. The only other time the Old Testament records a woman taking a lead in the nation is when Athaliah, the daughter of Jezebel, took the throne after her son was killed. Clearly, the two women are completely different in their character however the Lord expects the men to take the lead. The way in which Deborah guides the people is by sitting under the palm tree and waiting for them to come to her.
She calls for Barak, the son of Abinoam, and tells him that the Lord God of Israel has commanded him to take ten thousand men of Naphtali and Zebulun and to go towards mount Tabor; the Lord will draw the army of Sisera, Jabin's captain, to the river Kishon so that He can deliver the army into the hand of Barak. Barak agrees to go if Deborah will go with him. We can understand the reticence of Barak but it is still important for us to remind our hearts that the only path of complete victory is unquestioning obedience to the Lord. Deborah tells Barak that she will go but the Lord will use a woman to bring the final victory. If the weakness of the people is exposed by the fact that a woman is judging them, it will be made even more clear by the fact that a woman will gain the final victory. While we may bemoan the shortcoming of the nation, it is also good to rejoice in the fact that the testimony of the Lord will be upheld at all times; if those who should uphold His name fail, the Lord will find others to fulfil the work even if it is not within their usual sphere of service.
Barak and Deborah go up as the Lord commanded; when Sisera gathers his chariots and his army together, Deborah tells Barak that the Lord has delivered him into his hand and that the Lord Himself has gone out to fight ahead of the army of Barak. The Lord acts in such a way that Sisera, his chariots and his army cannot stand in the face of the onslaught of Barak and his ten thousand men. Sisera is left to run away by foot while no one else is left alive from the whole army. Sisera tries to hide in the tent of Jael, the wife of Heber the Kenite, who was at peace with the Canaanites. Jael brings Sisera into the tent, covers him and gives him a drink; Jael tells her to lie to anyone who chases him to this place. What she actually does is to hammer a tent peg into his temples while he was asleep in the tent. When Barak chases Sisera, Jael meets him and shows him Sisera, lying dead in the tent with the nail through his temples. In that way, Jabin was subdued. It is notable that two women take a lead in this but both act in a way that is consistent with their calling; Jael in particular shows how a woman in the home can be used by God to defeat the enemy. 
Are we men of personal faith or resting on the faith of others?

Memory Verse 'And the LORD discomfited Sisera, and all his chariots, and all his host, with the edge of the sword before Barak; so that Sisera lighted down off his chariot, and fled away on his feet', Jdg. 4. 15
February 13.	Judges 5. 1-11.
The Song of Deborah.
After the triumph, Deborah and Barak lead the people in a song of praise to the Lord. They acknowledge that He has avenged Israel because the people willingly offered themselves; here is the secret to triumph for the people of God. The Canaanites frequently picture the spiritual powers of darkness that are arrayed against us; the need for a willing heart shows us that we are facing spiritual powers who are fully aware of our true state: if we put on a show, they are not deceived but if we are willing in our hearts, they know that the Lord will help. The fact that the people praise the Lord after the triumph is also important because it reminds us of the need for thankfulness; if we do not demonstrate this, the enemy will soon take advantage of our weakness.
They are quick to acknowledge the part that the Lord played in the victory; He went out of Seir; He marched out from Edom. The result is that the earth trembles, the clouds in the heavens drop water; every obstacle melted before the Lord, even Sinai, teaching us that the Lord is merciful to those who follow with a willing heart. He forgives our failure despite the fact that the devil will raise them at every opportunity. There is no doubt that the people had failed, they had followed the idols of the land so the anger of the Lord was seen against them; these are facts that the devil will highlight to such an extent that he will try to make us forget that the same Lord has provided a basis on which sin can be put away. While we must not condone sin, we need to appreciate the greatness of the work of Christ so that we rest in the confidence that every sin which is being confessed has been forgiven as far as God is concerned. The character of God means that it will never be brought to account again; if this were not so, He would not be faithful and just because he has promised to forgive and to cleanse from all unrighteousness.
The extent of the bondage of Israel is highlighted: in the days of Shamgar and of Jael, no one could pass through the highways because they were under the control of the enemy; if anyone wanted to travel, they had to pass through the byways. This shows the character of a man like Shamgar who was prepared to take on the enemy even when the rest of the nation appears to be content to accept the limitations that have been imposed on them by the Canaanites. It is a sad reflection of the people of God that they choose bondage instead of the liberty that is ours in Christ. Deborah appears to have challenged the people as a mother in Israel who would stir up the children to seek the right paths.
The challenge was taken up by the governors who were ready to offer themselves willingly once they had been aroused to recognise their failure. They have been content with idols, with constant warfare and with nothing to defend themselves but when the message of the Lord came from the messenger that He had sent, they led by example. It is easy to tell others what they should be doing without taking a stand for themselves but this will never have the same effect as a leader who not only instructs the people what they should do but he goes out at the head as an example to the rest of the people. The picture of men on white asses is intended to show that these were not trained soldiers, they were simply men who obeyed the command of the Lord.
Are we prepared to do the work of the Lord in every circumstance?

Memory Verse 'LORD, when thou wentest out of Seir, when thou marchedst out of the field of Edom, the earth trembled, and the heavens dropped, the clouds also dropped water', Jdg. 5. 4

February 14.	Judges 5. 12-31
The Exploits of the Tribes.
The song continues with a note of triumph; it is interesting that Barak is first to be named; we might think about his questions but the Lord sees the faith of a man who was prepared to move, even hesitantly, when the rest of the people were content to accept bondage. He was used to deliver the people because he obeyed the Lord. This should give us an assurance; it does not matter how hesitant we may be, we can be certain that the Lord sees where there is faith. He does not ask for great faith, He asks that we trust Him.
They now start to consider the contribution of others: Ephraim is first, a root of his took the attack to Amalek. If Canaan is a picture of the devil then Amalek is a picture of the flesh. If we are going to overcome the devil, we will need to mortify the flesh first. Benjamin came among the people, suggesting a unity in the fight. The governors of Machir joined the fight: these are not people who would normally fight but they did not ask others to do what they would not do themselves. Writers came from Zebulun: these are men who might be happier to record what other people did, but they were willing to engage in the battle themselves so that the victory was secured. The princes of Issachar came with Deborah and Barak: these were men who were prepared to place themselves at the forefront of the battle. It is one thing to lead in a time of peace, it is good to join in the battle; these men who went further than any might have expected. 
Sadly, there were those who did not fulfil their calling: Reuben was more interested in his sheep than in the people; it is important to fulfil our secular calling, but this must never be allowed to become an excuse for failure to fight the battle of the Lord against the enemies of His people. The idea of divisions may suggest that there were those who realised that they should do more but they only appear to have thought about it. This is exactly the character of their father who wanted to deliver Joseph but would not stand up for him fully when his brothers wanted to kill him. Gilead would not cross the Jordan; Dan stayed in the boats; Asher waited by the sea. None of these were ready to leave their comforts for the battle.
Zebulun and Naphtali are the last to be mentioned by name but they set an example of true valour; they were ready to put their lives in jeopardy in the most dangerous places. It is not that they were any better fighters than others, they saw the need and they were ready to sacrifice themselves for the good of the people. This should come as a challenge to us. We can easily compare ourselves to others and think that we have done more then them; the real test is how much could we have done that we have not done. 
The character of the battle is seen next. The Canaanites gathered but the Lord fought; the stars and the river joined to fight against them; Meroz may not have come but Jael did what she could when she pierced his temples. The Canaanite women looked for the army to return in victory; defeat never crossed their mind but the reality was that the Lord honoured a people who were weak in number and armour because they gave themselves to the fight whole-heartedly.
Are we ready to do all that we can, even when others who seem far better equipped?

Memory Verse 'Out of Ephraim was there a root of them against Amalek; after thee, Benjamin, among thy people; out of Machir came down governors, and out of Zebulun they that handle the pen of the writer', Jdg. 5. 14
February 15.	Judges 6. 1-23.
The Midianites.
Once again, Israel sin against the Lord and the Lord delivers them up to the enemy, on this occasion, Midian. The extent of the oppression of Midian is such that the children of Israel are left to hide away in dens in the mountains, in caves and in strongholds. With Canaan, they could not walk in the highways but now they cannot even live out in the open; if they sow their seed, the Midianites, the Amalekites and the children of the east come up to take the harvest and leave nothing for Israel. They are so vindictive that they will even destroy the increase rather than let Israel enjoy what is left over after they have taken what they want.
They come up against the people with their cattle and their tents, showing that they want to make their home in the inheritance of the children of Israel. These enemies are a picture of the flesh and, especially, the way in which it will take every advantage that it can from the people of God while it destroys their spiritual life. Their whole attitude is one of bringing as much destruction as possible without even any interest in making a gain for themselves. As Solomon suggests, men can understand a thief who steals because he is hungry even if he has to repay when he is caught; it is the thief who steals for no reason that men cannot understand but this is the character of the enemy at this time.
When Israel cried to the Lord, He answers with a prophet who reminds the people of the reason why the trouble has come on them. He has brought them out of Egypt and away from the bondage; He has delivered them from the Egyptians and every other oppressor; He has driven out all their enemies and given them the inheritance in the land. All that He asked from them was to obey His voice and not to worship the idols of the land.
We see the mercy of the Lord in that, even when He rebukes the people, He still answers their cry. He sends an angel to Ophrah where Gideon was threshing wheat in the wine-press so that the Midianites did not see him. This was not an act of cowardice; it was a necessity because he knew that the Midianites would not allow him to keep the wheat if they saw it. The first words of the angel recognise the reality of this: Gideon was showing his strength in threshing wheat, not weakness in hiding. We need to remember this is always true for us, our Lord recognises our faith however weak. This is emphasised as Gideon questions the salutation because he sees himself as a man of no consequence from a family which is of no consequence. The answer of the Lord to this is that Gideon will smite the Midianites as one man; he does not need an army to overcome the enemy because the Lord is with him and He is greater than any army.
Gideon asks for a sign and also for the angel to wait until he has prepared an offering; the angel agrees to this request so Gideon brings a kid and unleavened cakes; he puts the flesh in a basket and the broth in a pot and presents it to the angel by the oak; the angel tells him how to present the offering with the meat and bread on a rock and the broth poured over it. When Gideon does this, the Angel touches the flesh and cakes with his staff and fire from the rock consumes them. The lesson is simple, the Lord is teaching Gideon and us that the secret of power is in bringing the Lord His portion.
Are we humble enough for the Lord to use us?

Memory Verse 'And there came an angel of the LORD, and sat under an oak which was in Ophrah, that pertained unto Joash the Abiezrite: and his son Gideon threshed wheat by the winepress, to hide it from the Midianites', Jdg. 6. 11
 February 16.	Judges 6. 24-40.
The Preparation of Gideon.
The first response of Gideon is to build an altar which he calls Jehovah Shalom; this means the Lord is peace and it shows the confidence that Gideon has in the Lord. The Lord now tests him a little further; he tells him to take his father's young bullock of seven years old and replace the altar of Baal that his father had built along with the grove with an altar to the Lord. He must then offer the bullock on the altar. This is a test of his faith because he must be willing to face his father's wrath for the sake of the Lord.
Gideon takes ten of his servants with him and does exactly what the Lord has asked. The Lord records that he did this at night for fear of his father and the men of the city; he knew that if he was seen to do this, the people would try to stop him. Once again, this is more an act of discretion than a lack of faith; the Lord says nothing to suggest that He is displeased with this. It is notable that the Lord says he could not do it by day rather than he would not.
In the morning, the men of the city see what has happened, determine who is responsible and ask Joash to hand Gideon over to them. Joash challenges the people to allow Baal the opportunity to plead for himself; if Baal is everything that the people claim, he will not need their help to judge Gideon. This response earns Gideon the name Jerubbaal because he has challenged the authority of Baal.
The Midianites, Amalekites and the children of the east all gather together and come to the valley of Jezreel to fight against Israel. We are not told whether this is in response to the action of Gideon in that they choose to uphold the honour of Baal or whether it is evidence that the Lord knew the people would gather and called Gideon in anticipation of the attack. The Spirit of God comes on Gideon and he blows a trumpet to gather an army together. The first response comes from Abiezer who would be his immediate family. He then calls on the rest of Manasseh to join with him; he follows this with messages to Asher, Zebulun and Naphtali; they all come to join with Gideon in the battle. It appears that he has only called the tribes that our nearest to him for the battle; these are probably the ones who are most directly affected by the attacks of the Midianites and the Amalekites. 
The army is ready but Gideon wants to be certain that he is doing what the Lord wants from him. He sets a test in which he asks the Lord to prove that He will deliver Israel by causing all the dew of the next night to fall on fleece without any water on the ground beside it. The Lord does this such that he brings out the bowl of water from the fleece but the ground is dry.
Gideon then asks the Lord to do the opposite on the next night, again the Lord fulfils this to show that He is determined to deliver Israel from the hand of their enemies.
We may question why Gideon needed a sign; we may suggest that he should have had the faith to act in obedience to the Lord without question. While this may be true, we need to realise that the Lord understood the questions and the concerns of Gideon; an army of the men of Israel stood in jeopardy if Gideon was mistaken. While there may be a lack of faith, there is also evidence of genuine concern for others as well as discretion which the Lord clearly honours by His response.
Are we moving in complete trust in our Lord for every circumstance?

Memory Verse 'But the Spirit of the LORD came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him', Jdg. 6. 34
February 17.	Judges 7. 1-25
The Destruction of Midian.
Gideon and the army that he has gathered together come to the well of Harod, which means trembling. It is very probable that this is a reflection of the state of the people; the next chapter tells us that there were around one hundred and thirty-five thousand in the army of Midian and their allies while we are told here that there were thirty-two thousand in the army of Israel. The fact that Midian was by the hill of Moreh, a name that is linked with the early rain, suggests the picture of a small army of Israelites with nothing to support them set against an army of Midian that was more than four times its size in an ideal place to wage a battle. 
Reality is vastly different to the appearances. The Lord sees too many Israelites so He tells Gideon to send away anyone who is afraid; the Lord is looking for faith so He will not use those who are not acting in faith in this battle. The army is now down to ten thousand men but the Lord still says that this is too many. He is going to set another test so that only those who are fit for the battle will be used. This has an important lesson for us; if we are going to live a victorious life in the power of our Lord, it must be on the basis of faith that rests in the Lord but one that governs our life in such a way that we live for His glory.
The people are sent down to drink water; as they do this, they are divided into three groups; the first bend down to put their heads into the water and lap like a dog, the second kneel beside the water to drink, the third crouch down and lift the water to their mouths in their hands. As the Lord watches, He tells Gideon to set the first two groups to one side and to send them back to their homes; they are not fit for the Lord to use. It may well be that the way in which they drink is the most effective but it also makes them a target for the attack of the enemy. They are showing by their position as they drink that they are not concerned about the danger. This has a very solemn warning for us; the flesh will attack at every opportunity; the moment we show any weakness, it will be ready to step in.
As a result of this test, only three hundred men remain. These are the men who drank water in such a way that they could see the enemy and respond to his attack. The Lord promises that He will deliver the people with these three hundred men.
The Lord tells Gideon to go into the Midian host that night. He still recognises that Gideon has reason for fear so He gives one more sign. Gideon takes Phurah, his servant, and goes to the edge of the Midianites camp; as he arrives, one of the guards tells his companion about a dream that he has had. He saw a cake of barley bread roll into the host of Midian in such a way that it overturned a tent. The other guard immediately recognises that this is a warning from God that he has delivered the Midianites into the hand of Gideon. Gideon hears this and returns to the camp in the assurance that the Lord will fulfil His promise. He divides the company into three with every man carrying a lamp in an empty bowl and a trumpet; when Gideon blows his trumpet, everyone else joins to blow their trumpet and to shout, the sword of the Lord and of Gideon. They come as the guard changes and when the trumpet sounds, they raise a shout and the lights shine. The Midianites and their allies begin to kill each other in the turmoil and run from Israel. Oreb and Zeeb are taken.
Are we resting in the power of the Lord alone?

Memory Verse 'And the LORD said unto Gideon, By the three hundred men that lapped will I save you, and deliver the Midianites into thine hand: and let all the other people go every man unto his place', Jdg. 7. 7
February 18.	Judges 8. 1-35.
The Rule of Gideon.
We now come to the aftermath of the victory over Midian; the men of Ephraim complain that Gideon did not call them to join in the battle; Gideon points out that the part which they played by capturing the princes, Oreb and Zeeb, was greater than anything that he had accomplished. As a result, they are content with their portion.
Gideon and his three hundred men across the Jordan in pursuit of the Midianites. They are fainting so he asks the men of Succoth to give them some bread to sustain them while they chase Zebah and Zalmunna. They refuse until the kings are in his hand. He warns that he will tear their flesh with thorns when he has the kings in his hand. He comes to Penuel and makes the same request with the same response. He warns them that he will break down their tower once the kings are in his hand. It is sad to see that a victory for the people of God should be marred by discontent amongst the people. The people should not have treated Gideon in the way that they did, but neither should he have answered with the anger that he displays. The only victor in such a situation is the devil.
Zebah and Zalmunna have escaped to Karkor with the fifteen thousand men that are left from their army; a hundred and twenty thousand have fallen so three hundred men have overcome an army of a hundred and thirty-five thousand. They had settled to rest, thinking that they were safe because the three hundred would not chase them to their camp. Gideon captures the two kings and leaves the rest of the Midianite host in disarray. 
Before sunrise, Gideon returns to Succoth and finds a young man who identifies the princes of the city for him. He takes the seventy-seven men, shows them that he has captured Zebah and Zalmunna, and uses the thorns and briars of the surrounding wilderness to teach them a lesson. He moves on to Penuel where he breaks down the tower and kills the men of the city. Finally, he challenges Zebah and Zalmunna to describe the men whom they slew at Tabor; they have no hesitation in saying that they had the same appearance as Gideon; they add that they resembled a king, probably thinking to flatter. Gideon recognises that they are his brothers through his mother and asks Jether, his firstborn son, to kill them. Jether is a young man, so he is afraid to do this. The kings challenge Gideon to prove himself to be a man by killing himself. It is sad that he only executed the kings because of a family matter, not because of the honour of the Lord.
The Israelites asked Gideon to rule over them but he refuses, saying that the Lord will rule. Once again, he shows his weakness by asking them to give him the earings that they had taken as a prey. He uses this to make an ephod which he places in Ophrah and it becomes a snare to Israel, to Gideon and to his house. In the mercy of the Lord, the country has peace for the next forty years while Gideon is alive.
The chapter ends with a final record of failure on the part of Gideon; he had many wives who gave birth to a total of seventy sons between them. Sadly, this did not satisfy the man who also had a concubine in Shechem and she had a son by him called Abimelech. As soon as Gideon died, the people forgot him and went back into idolatry. They ignored the Lord their God and the household of Gideon.
Are we careful to recognise the subtleties of the flesh as well as its open attacks?

Memory Verse 'And Gideon said unto them, I will not rule over you, neither shall my son rule over you: the LORD shall rule over you', Jud 8. 23.
February 19.	Judges 9. 1-21.
The Rule of Abimelech.
It is now clear that, although Gideon said he would not rule neither would his sons, he did not stop the people from expecting this to happen. When Gideon dies, Abimelech, the son of his concubine, calls on the people of Shechem to establish him as the judge in place of his father. He achieves this by persuading his mother's brothers to finance him so that he could kill the legitimate children of Gideon and be left as the only heir. What he actually succeeds in doing is killing all but the youngest son, Jotham.
After this, the men of Shechem gather together with all the house of Millo and make him  king. Here is the tragedy of men who are more interested in natural relationship than in the honour of the Lord. It is clear that they had no interest in how Abimelech established himself as the legitimate heir. He had appealed to the fact that he was related to them and it is likely that they recognised that he would give them a place of honour if they assisted him. As far as the men of the city are concerned, everything has been done in such a way that it cannot be contested. We are not told the extent of Abimelech's reign; it may have been something that was only recognised in the locality. What is clear is that it was not open to negotiation as far as the men of Shechem were concerned.
Abimelech and the men of Shechem now learn that the Lord is watching in every situation. It may be that Jotham is the mouthpiece on this occasion but the events that unfold show us clearly that the Lord was behind the message that Jotham gave. The message for us in this is clear: it does not matter how careful we are in our schemes to ensure that we are true to the letter, the Lord is looking on the heart and judges righteously according to our motives.
Abimelech challenges the men from the top of mount Gerizim. The places are important here; Shechem is always linked with a decision from the time that Abraham built his first altar in the land; mount Gerazim is the place where the Lord decreed that the proclamation of His blessings would be made but these were conditional on obedience to His Word. The lesson from the places is that the people are faced with a choice of obedience to the Lord or personal gain through personal relationship.
Jotham issues the challenge in a parable: the trees wanted a king; the olive tree chose to honour the Lord by providing fatness for the people; the fig tree chose to provide sweetness and food for the people; the rain chose to provide joy for God and man. Each of these had a perfect right to lay claim to a place of honour but they were only interested in fulfilling what had been asked of them, not in seeking additional gain at the expense of others. It is easy to understand that any one of these three trees might have added that the others  had at least an equal right to the throne. When the three trees had refused, they turned to the bramble and made the same offer. The response stands in total contrast to the other three trees; the first three thought about how they could best serve God and man, the bramble thought about how it could make personal gain and demanded that others would yield to it. The error was in seeking a king initially but it was compounded by making their choice based on criteria that would not stand the test. Jotham prophesies that the alliance will not last but rather the judgement of God will fall on the people.
Do we allow natural ties to cloud spiritual judgment?

Memory Verse 'And his mother’s brethren spake of him in the ears of all the men of Shechem all these words: and their hearts inclined to follow Abimelech; for they said, He is our brother', Jdg. 9. 3
February 20.	Judges 9. 22-57.
Retribution for Abimelech.
For three years, there appears to be no change but then God intervenes so that Abimelech and the men of Shechem fall out. The appearance is that the men of Shechem are guilty of treachery but the underlying root is that Abimelech must suffer the consequence of his murderous activity.
The problem starts when the men of Shechem set an ambush for any who come on the road and rob them. Abimelech hears what is happening. In the meantime, Gaal the son of Ebed comes; he gains the confidence of the men of Shechem such that they are free to go into their fields, gather the fruit from their vineyards and tread out grapes. When they have done this, they go into the house of their God and despise Abimelech. Gaal stirs up enmity among the people by demeaning Abimelech and suggesting that they should serve the men of Hamor. This appears to be reverting to the original inhabitants; Hamor was the father of Shechem so, along with the idolatry, it appears that the people have chosen to go back to the ways of the land rather than to follow the Lord. Gaal lays down a challenge for Abimelech which Zebul, the ruler of the city, passed on to him. He tells Abimelech that Gaal and his brothers have come to Shechem and are fortifying it against him; he suggests that Abimelech come by night with his army so that they are ready to come up against the city as the sun rises. Abimelech follows this advice and in the morning Gaal sees them in the distance as they come. At first, Zebul suggests that he is seeing things but then he mocks Gaal, asking where his boasting is now. The result is that Abimelech wins the battle, Gaal and his brethren are thrown out of Shechem. Abimelech eventually takes the city, kills the people and breaks down the city. The men in the tower of Shechem went into the hold of the house of their idol, Berith. Abimelech refuses to concede; he takes an axe and cuts down a bough of the trees; he tells his companions to follow his example; they put them around the tower and set fire to it so that everyone inside is killed. There are a further thousand people who have been killed.
Abimelech is still not content; he camps against Thebez and takes the city. All the people flee into a tower that is inside the city; Abimelech thinks to repeat what he has done to the tower in Shechem so he comes up against the tower with a view to burning in it with fire. When he is near the wall, a woman throws a piece of millstone on his head which almost breaks his skull. He calls his armour bearer to kill him so that he avoids the shame of dying at the hand of a woman. The men of Israel return to their place and pieces restored to the land.
The chapter ends with the summary of the way in which God has avenged the blood of the sons of Gideon as well as the evil of the men of Shechem. The parable that Jotham told has been fulfilled; it stands as a reminder to every generation that the Lord will always hold to account but it may not be immediately. It is also notable that He used Abimelech to bring judgement on Shechem despite the fact that Abimelech had instigated the events that have been recorded here. No doubt, he thought that he was above the judgement of God but he had to learn that even if God used him to judge Shechem, God would still judge him.
Do we remember that we will always reap what we sow?

Memory Verse 'And all the evil of the men of Shechem did God render upon their heads: and upon them came the curse of Jotham the son of Jerubbaal', Jdg. 9. 57
February 21.	Judges 10. 1-18.
The Philistines and Ammon.
After Abimelech is killed, two more judges arise to defend Israel but we do not know much about either. Tola the son of Puah from the tribe of Issachar judged Israel for twenty-three years and then Jair a Gileadite judges Israel for twenty-two years. All that we know about him was that he had thirty sons and each had a city in the land of Gilead.
Israel sin against the Lord again by serving the idols of the countries around them. It is sad to see that the years which they have spent in bondage are so quickly forgotten and they go further into idolatry than the earlier generations. While we may bemoan this, it is also true that we can see this reflected in Christian testimony on many occasions. There are years of revival which are followed by years of declension. It is sadly true in many cases that the years of revival appear less marked and more spread out while the years of declension seem to increase in both time and extent.
The Lord gives them into the hands of the Philistines and the children of Ammon but He limits the extent of the bondage; it is only the two and a half tribes who did not cross Jordan that are brought into bondage on this occasion. For eighteen years, those in Gilead are oppressed by the children of Ammon. Eventually, they cross the Jordan to fight against Judah, Benjamin and Ephraim. As far as the record is concerned, it appears that this is when the nation as a whole becomes distressed and cries to the Lord for help. This would reflect a common attitude which suggests that a problem that is seen to commence in one place is ignored until it directly affects others. While each company should be autonomous so one company should not interfere in the affairs of another, we should be ready to help each other and to recognise where there is a danger which may spread to other parts.
Finally, the children of Israel make a clear confession of their sin both in the negative way that they have forsaken God and in the more positive choice to follow Baalam. It is clear that this is only because they now realise the futility of the choice; it is not that they regret the action so much as the result that comes from the action. We need to recognise that our Lord wants us to follow from our whole heart, not simply because we lose out by not following Him. The Lord reminds the people of seven nations who have oppressed them in the past and He has delivered them. Their response to this is simply to turn away and serve other gods; He tells them that they have made their choice and that they must now go and cry to the gods that they have chosen.
The response of Israel to this is to leave themselves in the hand of the Lord for Him to do what He chooses; they also put away the idols and turn back to serve the Lord in the way that He expects. The Lord sees their actions and is troubled for them.
The children of Ammon gather in Gilead while the children of Israel camp in Mizpah; they are now faced with a serious problem: they do not have anyone to lead them against the children of Ammon; they are prepared to give such a person whatever he may ask. It is sad to think that they did not turn to the Lord directly but, at least, they are starting to recognise the plight into which their sin has brought them.
Are we trusting in the Lord or the ways of men?

Memory Verse 'And the children of Israel said unto the LORD, We have sinned: do thou unto us whatsoever seemeth good unto thee; deliver us only, we pray thee, this day', Jdg. 10. 15
February 22.	Judges 11. 1-11.
Jephthah Raised Up.
We are now introduced to Jephthah. He was the son of Gilead by a harlot. Gilead had other sons by his wife and they threw Jephthah out because he was not a legitimate heir by a wife of Gilead. The result is that Jephthah flees to the land of Tob where he is joined by a group of men who are described as vain or worthless. While we can understand the anger of the sons of Gilead and the reasons why they do not think Jephthah should inherit with them, it is sad to see how their action has led him to a situation where he is liable to be tempted into sin.
When the children of Ammon attacked Israel, the elders of Gilead went to bring Jephthah out of the land of Tob so that he could be their leader. Here is a sad example of the way in which men will use others for their own convenience. They had no time for Jephthah under normal circumstances but as soon as they are faced with danger from the enemy, they come to him for help. This is never the way in which we should act as the people of God; it may be that there is reason for someone to be put away because they have acted in a way which is contrary to the truth of God. In this case, they are not fit to uphold the name of God when His enemies attack. The behaviour is inconsistent; the people may be able to justify either action but they cannot justify both.
Jephthah challenges the people with their inconsistency; they hated him and drove him away from his family but now they come when they are in distress. It is clear that they are only interested in what suits them. What is especially sad is that there is no reference to the Lord in any of these deliberations up to this point. The elders of Gilead do not consider the fact that this should be the first concern for the people of God.
They plead with Jephthah to come as their captain to fight against the children of Ammon and to be the head over all Gilead. While this may be a genuine offer, it is probable that they are expecting Jephthah to reject the offer of headship because of the way that he has been treated in the past. In fact, Jephthah takes them up on their words and presses them to confirm that they will fulfil exactly what they have promised. He is taking full advantage of their weakness to gain his own end. It is interesting in this context that he makes the first reference to the Lord in this exchange. Even if the elders of Gilead have not recognised the need for the Lord to fight for them, Jephthah knows that he can only defeat the children of Ammon if the Lord fights for him and delivers them up. Despite knowing that he will only accomplish what is asked if the Lord fights, Jephthah still uses this to claim the position of head that they have promised.
The elders of Gilead now take the name of the Lord to witness that they will fulfil what they have promised; Jephthah goes with the elders and the people make him their head and their captain; they go to Mizpeh where the agreement is settled. This is the place where Jacob made his agreement with Laban as he returned to Canaan after his years of service. The significance will not be lost that it is the place where the Lord watches between two opposing parties; the elders of Gilead cannot go back on their word.
Are we trusting in the Lord or in men?

Memory Verse 'Then Jephthah went with the elders of Gilead, and the people made him head and captain over them: and Jephthah uttered all his words before the LORD in Mizpeh', Jdg. 11. 11

February 23.	Judges 11. 12-28.
The Challenge of Jephthah.
Jephthah now brings the challenge against the children of Ammon. He asks why they have come up in battle against the children of Israel. The king of Ammon answers that Israel took his land when they came out of Egypt; he wants the land from Arnon to Jabbok and to Jordan to be restored to the children of Ammon. He says that if they will do this peaceably, there will be no conflict.
Jephthah points out that it was not Israel's choice to take away the land from the children of Ammon. When they came out of Egypt, they sent messengers to the king of Edom and to the king of Moab to ask for a passage through their country into the land that the Lord had promised to them. When they refused, Israel came to Arnon on the border of Moab and sent a message to Sihon, the king of the Amorites, asking him to let them pass through the land. The response of Sihon at this time was to raise an army against Israel.
Here is a sad picture of the way in which history may become distorted. On this occasion, the events took place more than a hundred years earlier. In those days, most of the history would be passed down by word-of-mouth so it is open to distortion. Jephthah has the record of holy Scripture to confirm the truth of what he has said; the children of Ammon have no ground to argue with him. Sadly, the challenge of this chapter is seen in the world today as people try to undermine the claims of the nation of Israel. When it was established as a nation, it was surrounded by the Arab nations who thought that they could destroy the new nation before it became established. While the conduct of Israel is not exemplary, many of the objections that are raised by the Arabs have occurred either because they lost ground to the nation of Israel as a result of their attacks or because their conduct has forced Israel to create an additional defence from such attacks. When they failed to destroy the nation by their own might, they turned to the international powers to try to persuade Israel to concede ground which they have lost as a result of their intransigence. The same is true in spiritual matters; we are faced with an enemy who will try to undermine the truth of God at every turn. If he cannot silence the testimony by direct attack, he will use subtlety in an effort to suggest that the people of God are the real enemy of good. This is what Isaiah warned about when he wrote of the time when men will call the evil, good, and good, evil, Isa. 5. 20. Sadly, those who profess the name of Christ are often at the forefront of such activity because the devil has set up a counterfeit which he passes off as Christian. He then undermines those who stand for the truth because they are in conflict with the counterfeit and he undermines the counterfeit because they are not true to the word of God.
Jephthah ends his challenge by turning the battle into a battle between the God of Israel and Chemosh, the idol of Moab and Ammon. The Lord has given the land into the hand of Israel so they will hold it for His sake; in this way, Jephthah has put the name of the Lord at stake so the Lord will fight for him against the children of Ammon in order to uphold His name. This is valid on this occasion because Jephthah is true to the word of God; it is not something which we can use on every occasion but, when the word of God warrants it, it is a powerful tool in our armoury against the enemy.
Are we prepared to claim the inheritance that our Lord gives to us?

Memory Verse 'Wilt not thou possess that which Chemosh thy god giveth thee to possess? So whomsoever the LORD our God shall drive out from before us, them will we possess', Jdg. 11. 24

February 24.	Judges 11. 28-40.
The Triumph of Jephthah.
When the king of Ammon refused to heed the warning of Jephthah, the Spirit of the Lord came on Jephthah. He gathered an army from Manasseh and went up to battle against the children of Ammon.
At this point, he makes the mistake that would tarnish the victory; a vows to the Lord that he would dedicate to Him whatever came out of his house first if the Lord gave him the victory. The verses show us the folly of such an action; it places us under an obligation that may be impossible to fulfil as we intended without hurt. We should be careful to ensure that we have thought through the implications of whatever we promise. Jephthah adds to the folly by promising that it will be a burnt offering to the Lord.
The Lord delivers the children of Ammon into the hands of Jephthah and he smites them with a great a slaughter so that they are subdued under the hand of Israel. It is sad to note the language here; the victory appears to be complete but the enemy is not destroyed, it is only subdued so it is able to recover and cause problems at a future date.
As Jephthah returns to his house, his daughter comes out to celebrate his victory. She is his only child. Here is the evidence of the folly of a vow that is taken lightly. He immediately realises that he has made a promise to the Lord which he cannot reverse and yet it is one which will cost him dearly. As he sees her, he tears his clothes in distress and tells her that she has brought trouble to him because of his vow. It is sad to think that Jephthah has not recognised his folly in what he says; it is also sad to consider that he does not appear to recognise the fact that to offer his daughter as a burnt offering is directly against the law of the Lord.
His daughter shows her character by submitting to the demands of her father; she is ready to accept whatever price must be paid to fulfil the vow that Jephthah has made and which, to all appearances at least, the Lord has honoured. She shows true spirituality when she sets the triumph of the Lord on behalf of His people at a higher place than her own life.
She makes a request that he would allow her to go with her friends for two months and to mourn for the fact that she will never marry. In this respect, she shows a character which is in contrast to her father and grandfather. They do not appear to be overly concerned about the standard of holiness that the Lord expects of His people whereas she is prepared to honour a foolish  vow which appears contrary to the law of God. It may be that Jephthah will fulfil the vow by offering a burnt offering in place of his daughter but demanding that she maintain her virginity for the rest of her life. We are not told exactly what he did to fulfil his vow, all that we do know is that he did fulfil his vow after the two months. The fact that we are told she knew no man may be an indication that she was spared from death but maintained her virginity. The details of the chapter show a situation where the people of God were prepared to act in a way that did not bear a resemblance to the character of God. The lessons are clear for us, we need to honour the Lord in all that we do, to avoid making foolish promises that we cannot keep and not to place ourselves in a situation where we may be forced to disobey His word in order to fulfil our promise.
Are we careful not to promise what we cannot fulfil?

Memory Verse 'So Jephthah passed over unto the children of Ammon to fight against them; and the LORD delivered them into his hands', Jdg. 11. 32
February 25.	Judges 12. 1-15.
Jephthah and His Successors.
The folly of all that has taken place is still not complete; the men of Ephraim are upset that Jephthah did not call them to fight against the children of Ammon. They threatened to burn Jephthah's house over him because of this. Jephthah points out that they were in a great struggle with the children of Ammon and Ephraim did nothing to help when they called. This is a sad example of the character of the flesh which will do nothing to help those in need but will complain when they are not called to share in the blessings. It is a challenge for each of us to ensure that we are not guilty of the same spirit. There are people who will complain about almost any decision that is made but will not take responsibility themselves and there were those who will always suggest a better way to do something as long as they are not asked to do it.
While we cannot condone the conduct of Ephraim, it is sad to see how Jephthah responds by calling the men of Gilead to fight against Ephraim. While a complaining spirit is not to be condoned, it is not something which should be the cause of a battle amongst the people. It appears that the complaint had been followed by an insult as the men of Ephraim were suggesting that the men of Gilead were fugitives; the implication is that they had no place among the people of God.
Jephthah and the men of Gilead take the fords of Jordan so that the men of Ephraim cannot cross. When they try to cross, they force them to say Shibboleth; the men of Ephraim could not say Shibboleth but rather said Sibboleth. If any man said this, they were killed to such an extent that forty-two thousand men of Ephraim died that day. This highlights the tragedy of civil war among the people of God; the only people who benefit are the enemies of the Lord.
Jephthah judges Israel for six years until he dies and is buried in a city of Gilead; nothing more is said about the man but these details highlight the tragedy of men who try to uphold the work of God in their own strength.
Jephthah is followed by Ibzan, a man of Bethlehem who judges Israel for seven years. All that we are told about him is that he had thirty sons and thirty daughters; his daughters were sent away to marry thirty men while he brought thirty women for his sons. The way in which this is described suggests that he had little concern for his daughters but showed a preference to his sons.
The next judge was Elon from the tribe of Zebulun who judged Israel for ten years; there are no more details of this time.
The next judge is Abdon the son of Hillel who judges Israel for eight years; he has forty sons and thirty grandsons who are all made to ride on the colts of donkeys. While we are not told any more about him, these details suggest that he favoured his children over the rest of the people, something that will always bring problems for the people of God.
Are we careful to avoid contentions among the saints?

Memory Verse 'And when I saw that ye delivered me not, I put my life in my hands, and passed over against the children of Ammon, and the LORD delivered them into my hand: wherefore then are ye come up unto me this day, to fight against me', Jdg. 12. 3
February 26.	Judges 13. 1-5.
The Birth of Samson.
We now come to the last of the judges to be recorded in this book; it is by far the longest of the records and it has two unique features. This is the only occasion when the Lord answers the prayer of his people by providing a deliverer who has not even been born at the time, he is also the only judge not to defeat the enemy completely.
The background is that the sin of the children of Israel means that the Philistines have held dominion for forty years at the time when the narrative starts. This is, by far, the longest period of subjection that Israel have faced up to this point in time.
We are now introduced to Manoah, whose name means rest, but whose wife was barren. It may be that the name suggests a man who has learned to trust in God even in the face of fierce opposition; while we are not told much about the man, this would be consistent with what we are told. They came from a place called Zorah which suggests hornets. This would certainly be a good name for the place where Samson was brought up because he would be like a hornet to the Philistines.
The angel of the Lord comes to the wife of Manoah and tells her what is about to happen. He starts by telling her that he knows that she is barren; it may well be that her immediate reaction to the news of the son would have been to point this out. The Lord anticipates this so that her immediate objection is answered before she states it. There is a lesson for us here in that we can be certain that, if the Lord asks anything from us, He knows all about our limitations and He has chosen us because He is able to use us. The promise of the angel is that she will conceive and bear a son. This unnamed woman has a place in the word of God alongside Sarah and Elisabeth as a woman who gives birth to a son when it is naturally impossible. She would have every reason to question what is said but there is no record of any questioning on her part. This shows the level of faith that she exercises. Sarah laughed when she heard the news that she would bear a son, Elisabeth had the evidence that her husband, Zacharias, was dumb because he did not believe, the wife of Manoah has no sign but she gives no reaction.
The angel tells her that she must not drink wine or strong drink neither must she eat anything that is unclean because her son will be a Nazarite from his birth, and as such he is dedicated to God. The fact that his mother must fulfil the requirements of the Nazarite until he is born would remind us that, in the sight of God, a child in the womb is still a living being who will be affected by what is going on around him. While we may understand the effect in a little more detail today, the words here show us that the Lord understood this and directed the parents of Samson in such a way that they would fulfil His desire.
The work of Samson is explained specifically: he will begin to deliver Israel; this will not be a complete victory as it was on all previous occasions. If, as appears likely, Manoah  and his wife were given to prayer and meditation on the ways of God, they might question what is said here because it is so different to earlier experiences. Sadly, if a condition was set on Samson from his birth, part of the reason for failure was that he did not maintain it in life.
Are we marked by separation from evil?

Memory Verse 'For, lo, thou shalt conceive, and bear a son; and no razor shall come on his head: for the child shall be a Nazarite unto God from the womb: and he shall begin to deliver Israel out of the hand of the Philistines', Jdg. 13. 5
February 27.	Judges 13. 6-25.
The Birth of Samson.
Manoah's wife tells him what has happened; she tells him that a man of God has come to her. She appears to recognise what has happened but is not sure exactly what to think about it. She says that his face is like an angel of God, very terrible; it is clear that she has a reverence for God and that she recognises that it is a fearful thing to fall into the hands of God. It appears that she was so frightened that she did not think to ask who the man was a what his name might be. She passes on the message then she is to bear a son who must be a Nazarite from his birth; he must not drink wine or strong drink neither must he eat anything that is unclean. Nothing must be allowed to break this vow from his birth until the day that he dies.
When Manoah hears what his wife tells him, he realises that this responsibility is too great for them to undertake in their own strength. It is not clear whether this is genuine humility or a sense of inadequacy on the part of Manoah but it is certainly something that we should all emulate. No one is too weak or too small for God to use but the best of men may be too great or too strong. Manoah wants the Lord to send the angel angel to show them what they must do to bring up the child in a way that is fit for the Lord to use.
God sends the angel to the woman and she hurries to find her husband so they may hear the instruction together. When he comes, Manoah asks if the angel is the same person that his wife had seen on the previous occasion. The angel confirms that this is the case. Manoah confirms that he accepts the promise but explains that he wants to know what to do. It may be that he thinks the instruction is too simple but the angel tells him that they must take care to do everything that the woman has been told. For the present, this means that she must fulfil the vow of the Nazarite herself so that her son is not defiled while he is in the womb.
Manoah wants to prepare a kid for the man to eat but the angel says that he will not eat and that any offering which they wish to make must be made to the Lord alone. He will not even tell Manoah what his name is. Manoah knows that this is an angel of God who is speaking to him but he must learn the lesson that angels are only the messengers of God; it is God who must be given all the honour. This is as true for us today; we may all be messengers of God at some time and in some way but we must be careful to ensure that we never allow others to think of us more highly than this. 
Manoah presents the kid with a meat offering and offers it on a rock to the Lord; as he does so, the angel goes up in the flame from the altar. Manoah and his wife immediately fall on their faces because the wonder of all that has happened is surpassed by this; they are in no doubt that the Lord has spoken to them in a direct way. Manoah is so afraid that he thinks they will die. It may be that Manoah is afraid because they have offered themselves rather than through the priest but his wife realises that the Lord has made promises to them which He must fulfil so He cannot intend to kill them.
The Lord fulfils his promise and Samson is born; he starts his work between Zorah and Eshtaol, near to his own home.. This is always the place to start working for God.
Are we always careful to recognise our need of the Lord’s assistance?

Memory Verse 'Then Manoah intreated the LORD, and said, O my Lord, let the man of God which thou didst send come again unto us, and teach us what we shall do unto the child that shall be born', Jdg. 13. 8
February 28.	Judges 14. 1-9.
Samson at Timnath.
These verses highlight the character of Samson. It is sad to see that the first activity that we read in his life is when he sees a woman of the Philistines and desires her. While he may be a Nazarite from his birth outwardly, most of his life is a denial of his profession. This should come as a challenge to us. It does not matter what profession we may make, it is of no value if our life does not match what we say. In this instance, Samson is guilty of taking interest in a woman whom he should never have even seen. We are not told any details of why he went to Timnath; it is possible that he was intending to assess the strength of the Philistines but the result is that he is ensnared by a woman.
He returns to his parents and tells them that he has seen the woman and he wants to marry her. They ask why he is looking among the Philistines when he could have taken a woman from his own people. Clearly, they understood the implications of all that he was doing. We are told that it was of the Lord but it may be that this is simply an indication that the Lord permitted Samson to follow his own ways. As we go through the narrative, there is a clear warning for us that the Lord may allow us to go on our own path, and even help us when we get into difficulty, but not actually condone what we are doing. Samson was looking for a reason to fight the Philistines; they were ruling over Israel and Samson knew that he had no reason to contest their dominion for himself. The events that follow show the way in which he created a situation where he could justify fighting them even if it was only in his own mind.
As they went, they came to the vineyards of Timnath and a young lion attacked Samson. For some reason, his parents were not with him but the Spirit of the Lord came on him to help so that he was able to tear the lion with his bare hands. The fact that he was by the vineyards shows that he put himself into a place of danger as far as his vow was concerned, but the Lord graciously provided him with an escape. The event is a picture for us of the danger that we will face when we try to walk as closely as we can to things which displease the Lord. The devil will recognise our weakness and will attack like a roaring lion.
They continued to Timnath, he talks with the woman, she pleases him so the marriage is agreed. As he returns to take her as his wife, he goes out of his way to find the carcass of the lion and he finds that there is a swarm of bees who have made honey inside the carcass. He takes the honey and eats it as he continues on his journey. He comes to his parents and gives them some of the honey but he does not told them where the honey was found or how the lion had been killed.
This incident warns us of the danger of resting in circumstances; Samson could easily say that the circumstances show how the Lord honoured his actions. It is the Lord who gave him the strength to fight the lion and the result is that there was food and sweetness for himself and his parents. The reality is that it shows us how the Lord may show mercy even when we go against His Word. We can then become guilty of presuming on that mercy rather than to recognise the goodness of the Lord in delivering us from danger. Mercy from the Lord is never a justification for disobedience.
Are we careful to avoid exposing ourselves to temptation?

Memory Verse 'But his father and his mother knew not that it was of the LORD, that he sought an occasion against the Philistines: for at that time the Philistines had dominion over Israel', Jdg. 14. 4.
March 1.	Judges 14. 10-20.
The Marriage of Samson.
Samson's father goes down to the woman, the marriage is arranged and Samson prepares a wedding feast in line with the custom of the day. The Philistines give Samson thirty men to act as his companions for the feast. Samson offers them thirty sheets and thirty changes of clothing if they can answer his puzzle as long as they will give him the same if they cannot. The feast will last for seven days so he gives them the full period of the feast to answer the question. They agree to the terms, asking him to tell them the puzzle; the way they speak suggests that they do not expect to be caught out.
Samson says, Out of the eater came forth meat, and out of the strong came forth sweetness. The meaning of the puzzle is clear when we have read what happened with the lion but it is unlikely that anyone would be able to explain it otherwise. Clearly, Samson is using his own experience and intelligence in an effort to provoke the Philistines. We will never know what would have happened if the Philistines had failed to explain the riddle; it is likely that Samson anticipated a fight which would have given him reason to defend himself.
For three days, they fail to explain the puzzle. They continue until the seventh day using his wife to try to entice the answer out of him. The character of these men is clear when they threaten to burn his wife and her father's house unless she finds the answer. They accuse her of wanting to rob them of their possessions. Here we see the character of the flesh. For all its self-confidence when Samson offered the puzzle, they are determined not to lose so they will kill innocent people rather than to lose face in the sight of others.
When she asks Samson for the answer, he points out that he has not even told his own parents; this relates to something which only Samson knew. It is impossible for any to explain the puzzle without hearing the answer from Samson himself. When a simple request fails, his wife resorts to emotion by crying in his presence and suggesting that he is showing that he has no real love for her. She has made the answer to this puzzle into the evidence of his love for her.
The effect of her please is that he tells her on the last day of the feast and she immediately tells her people. They then come before sunset and answer his challenge. He knows that the only way in which they answered was because his wife had betrayed his confidence.
Samson goes down to Ashkelon where he kills thirty men, spoils their goods and gives the change of raiment to the men as he had promised. While the Lord was prepared to use Samson as a warning to the Philistines, the way in which Samson had engineered this is not one which the Lord would commend. Once again, the Lord has acted in mercy and grace at a time when He could easily have acted in judgement.
Samson returns home in anger while his wife was given to the man who had acted as his companion for the feast. If his scheming was not to be commended, neither was his conduct in fulfilling his promise nor was his attitude to all that took place. He is a picture here of a carnal believer who is doing a work for God in the energy of the flesh.
How often do we plan our way through the circumstances?

Memory Verse 'And she wept before him the seven days, while their feast lasted: and it came to pass on the seventh day, that he told her, because she lay sore upon him: and she told the riddle to the children of her people', Jdg. 14. 17

March 2.	Judges 15. 1-8.
Samson's Vengeance.
After some time, Samson decides to visit his wife during the wheat harvest; he takes a kid with him, probably as a gift to pacify her. When he wants to go into his wife, her father would not let him. The reason that he gives is that he thought Samson would utterly hate his wife because of her conduct so he had given her to Samson's companion from the feast time. He offers her younger sister in place of her, pointing out that she is fairer than the wife that Samson had chosen for himself.
Samson's reaction is that, even if he upsets the Philistines, he will be less culpable than they are. It is sad to see the way in which Samson compares himself to others;  this is never the way in which the Lord expects us to behave, it is certainly true that we should be better than others but our Lord is looking for an absolute standard. It does not matter if we are better than others or even how far better we may be than others, any sin is falling short of the standard of God. We should not be content with lowering our standard to compare with others. This is especially true when we are talking about those who are known for their sinful behaviour.
Samson takes three hundred foxes with brands for burning and ties the foxes in pairs by their tails; he then sets fire to the brands and sends the foxes into the standing corn of the Philistines. The result is that the harvest is burned up, whether it be the stacks that have been gathered already, the standing corn or the vineyards and olive trees. By one action, he has destroyed the harvest of the Philistines for the year. 
While we may understand the anger of Samson, we should also appreciate that this is never the mind of God for His people. We can think of instances where the provocation was even greater than that which Samson faced but it does not alter what the Lord expects. He wants us to follow His own example. He was provoked to a far greater extent but he would not allow the provocation to stir anger within Him; Peter records that, 'When He was reviled, He reviled not again and when He suffered, He threatened not but committed Himself to Him that judgeth righteously', 1 Pet. 2. 23.
The danger of revenge is immediately seen; the Philistines ask who burned their crops and when they find out what has happened and why, they burn his wife and her father; Samson continues the cycle of revenge by taking vengeance once again and carrying out a great slaughter before he goes to live in the top of the rock Etam. This should stand as a warning to us that we will never achieve anything substantial by taking vengeance. The actions of Samson are destructive, the actions of a spiritual man must always be constructive. It may be that we stir up enmity because we stand for the truth; this is something that we must accept. What is unacceptable and an evidence of carnality is when we act in a way that we know will provoke others.
While Samson may go to the top of the rock, probably to escape from the attention of the Philistines, he has stirred up in such a way that they threaten the men of Judah instead. What was a personal issue has now become a national issue and is growing completely out of proportion to where it began.
Are we motivated by the flesh or the Spirit?

Memory Verse 'And Samson said concerning them, Now shall I be more blameless than the Philistines, though I do them a displeasure', Jdg. 15. 3
March 3.	Judges 15. 9-20.
The Jawbone of an Ass.
The cycle of revenge continues as the Philistines come up to Judah. When they approach Lehi, the men of Judah ask why they have come against the city. The Philistines answer that their argument is with Samson. This highlights the nature of the bondage at that time. Judah, and presumably the rest of Israel, is quite happy to accept the rule of the Philistines as long as they leave them in peace. It appears that this is not the form of bondage that they had suffered under the hands of other countries such as the Canaanites or the Midianites. It is one which allows them liberty to do as they please within the limits that the enemy sets. As we think of this, it brings a challenge about our witness; it may be that the world around us is happy to allow us to maintain the witness as long as we do not challenge them about their personal conduct. While we can never condone provoking others, we must ensure that we do not compromise the truth in our effort to maintain peace.
The extent of the compromise is seen when the men of Judah agree with the Philistines that they will deliver Samson into the hand of the enemy as long as the enemy does not attack the city. It is clear that the only concern of these people is personal safety. They are not concerned with maintaining the witness to the Lord neither are they concerned with living in obedience to His commandments. It is also notable that the Philistines show their true character in that they are only interested in exacting revenge against Samson. There is no question of whether Samson might be justified for his actions.
Three thousand of the men of Judah go up to Samson at the top of the rock Etam and ask him to go with them. They rebuke him because he has upset the Philistines who are their rulers. They have no interest in the honour of the Lord which they denied by conceding the land to the Philistines. As far as they are concerned Samson is in the wrong and his reply shows no more concern for the honour of the Lord. He has only taken revenge against the Philistines for what they did to him. The departure that was seen in the days of Jephthah has increased in these days to such an extent that even the judge is not expressing any interest in the honour of the Lord.
Samson asks the men of Judah to promise that they will not attack him. He then agrees to go with them and to allow them to hand him over to the Philistines. They bind him with new chords and bring him down to the city. As they come, the Philistines shout as they anticipate taking their enemy. They have not allowed for the fact that the Lord will still fight for Samson. Samson had no moral right to expect this, it is all of the mercy of the Lord even if Samson has maintained the letter of his Nazarite vow.
Samson finds a new jawbone of a donkey, takes it in his hand and kills a thousand of the Philistines with it. It is sad to note that there were more men of Judah to bring Samson to the Philistines than the number of Philistines killed in the fight. This suggests that Judah was governed by fear more than power. After the victory, God provides Samson with water to revive his spirit. He continues to judge for the next twenty years.
Are we resting in the Lord or looking to the flesh?

Memory Verse 'And when he came unto Lehi, the Philistines shouted against him: and the Spirit of the LORD came mightily upon him, and the cords that were upon his arms became as flax that was burnt with fire, and his bands loosed from off his hands', Jdg. 15. 14

March 4.	Judges 16. 1-20.
Samson and Delilah.
We now come to the final downfall of Samson; the first incident in this chapter should be a warning of the danger which he faced. He came into Gaza where he went in unto a harlot. Once again, Samson has been guided by lust; he has ignored any danger in order to fulfil the lusts of his flesh. He is in the enemy city with a woman of the enemy and the house is surrounded by the enemy. The people think that they will take him in the morning but he has other ideas. At midnight, he gets up, takes the gates of the city and the two posts and carries them on his shoulder to the top of a hill near Hebron. On this occasion, Samson does not even make any pretence at bringing honour to the Lord. He has no concern for doing what the Lord desires. This may appear inconsequential but the sequence of the record suggests that this may be a reason why the Lord was prepared to give him up. When he took his first wife, it appears that he sought an occasion against the Philistines; the later events follow from this. We have now come to a completely different attitude; the past has been finished.
The next event that we read is that he loves a woman in the Valley of Sorek named Delilah. This is to be his final downfall; he has failed to heed the warnings that the earlier events should have sounded in his ears so the Lord gives him over to his own lusts. James tells us that lust will lead to death and the events here are an example of this. Samson may have been used by the Lord in His mercy but he has presumed upon this for too long; the Lord will now give him over to the enemy because of his refusal to heed the warnings.
The lords of the Philistines seize the opportunity to ensnare Samson.Each of the five lords offers Delilah eleven hundred pieces of silver if she will entice Samson to tell her the source of his strength.
The first answer that Samson gives is to tell her that he must be bound with seven green strands which had not been dried. The Philistines lie in wait while she ties him then she thinks to tease him by saying that the Philistines have come. He immediately breaks the cords as if they were nothing and escapes from the Philistines. This is repeated with new cords when Delilah attempts to entice him a second time. On the third occasion, Samson moves closer to reveal in his secret as he tells her to bind his hair with the beam from a weaving loom. Still, the effect is the same: his strength is undiminished.
There now appears to be a longer delay as Delilah attempts to make sure that Samson has given a truthful answer. Eventually, he concedes to her enticement and tells her exactly what she wants to know. He has been a Nazarite from birth, his hair must not be cut or his strength will go. As soon as she hears this, she recognises that Samson has told her the full answer so she calls for the lords of the Philistines to come one last time. She makes Samson fall asleep on her knees and calls for someone to shave his head while he is sleeping. Once this has been done, she starts to play with him so that she can prove that his strength has gone. It appears that only once she is sure of this that she calls for the Philistines to take him. As he wakes up, he does not realise his strength has gone and he is taken captive by the enemy.
Are we always living in obedience to our Lord?

Memory Verse 'And she said, The Philistines be upon thee, Samson. And he awoke out of his sleep, and said, I will go out as at other times before, and shake myself. And he wist not that the LORD was departed from him', Jdg. 16. 20
March 5.	Judges 16. 21-31.
The Death of Samson.
The Philistines take Samson and put out his eyes then they bring him bound to the prison house in Gaza where they make him grind corn. For twenty years, they have suffered from the attacks of Samson even if he did not appear to make a concerted effort to overthrow them. Now, they will turn the strength that he used against them for their own benefit. This is another aspect of the flesh; while it may fight against the people of God, it will also use whatever means it can for its own benefit. In this instance, they have the double effect of reaping a benefit from the labour of Samson at the same time as they make a mockery of his strength which had so often been used against them. We need to be careful about our conduct because the flesh will always be trying to gain an advantage over us.
While Samson is in the prison, his hair begins to grow again. The hair of itself was only symbolic of the vow that Samson was under but the fact that they allowed it grew again shows that the Philistines were thinking that they had Samson entirely in their power. This is reasonable to the natural mind because they have taken his eyes and bound him; the error is that they have not taken account of the fact that the real source of his strength was the Lord.
The lords of the Philistines arrange a feast to their god, Dagon, because Samson is in their hands. They ignore the fact that they were powerless until his hair was cut; they ignore the fact that it was his disobedience to the commandment of God which opened the door to them. As the feast progressives and the Philistines become merry, they decide to bring Samson so that they can make fun of him. In the course of this, they place him between the pillars on which the house rested; he asks the lad who has been given charge of him to let him rest against the pillars. This appears to be an innocent request but Samson is scheming to gain revenge for the way in which the Philistines have treated him. The house was full of men and women to such an extent that three thousand men and women were on the roof while they made fun of Samson. Samson pleads for the Lord to give him strength one more time so that he can be avenged of his two eyes. Despite all that has happened, it appears that Samson still does not recognise the need to give glory to God. There is no event in his life, as far as the record of Scripture is concerned, where he asks or speaks of giving glory to God. The fact that God gave him to Israel as a deliverer and that He gave him strength that goes beyond others, even apart from the help of the Spirit of God, does not appear to have any effect on the way in which he conducts himself. This should come as a challenge to each of our hearts. It may be that the Lord will use us in His mercy to accomplish a work for His glory; this does not allow us to act as we please with no thought of Him.
The result is that Samson makes the house fall so that the lords of the Philistines are killed along with everyone who is in the house. In one act, a blind man has killed more of the enemy than the strongest man in history accomplished in the space of twenty years. It is a life which raises the question as to what God would have done if he had dedicated himself to the work of God with a full heart.
What will be the testimony of our life?

Memory Verse 'And Samson said, Let me die with the Philistines. And he bowed himself with all his might; and the house fell upon the lords, and upon all the people that were therein. So the dead which he slew at his death were more than they which he slew in his life', Jdg. 16. 30
March 6.	Judges 17. 1-13.
Micah and His Image.
We now come to the final section in the book of Judges; it describes the people in general and gives us a background to the reasons for the anger of the Lord.
The first person to be described is Micah; he has stolen eleven hundred shekels of silver from his mother, kept silence when she cursed and, apparently, denied it when she challenged him. He now decides that the time has come to confess that he had taken the money and his mother responds by invoking a blessing from the Lord on him. As we read this, we will not be surprised at the character that has been seen throughout this book. The Scripture is clear that the mother is the greatest influence in most lives as people grow up; Micah clearly has seen an example which teaches him that theft may arouse anger immediately but it is not of a major consequence once the initial impact is lost.
Micah's mother now shows her true character as she gives him the money which he wanted to restore and tells him that she had always intended that he would make an idol with it. Not only has she effectively taught him that stealing is of no consequence but she now teaches that idolatry is something to be promoted.
She takes two hundred pieces of silver and arranges for it to be made into a graven image and a molten image in the house of Micah. He already had a house of idols and now he makes an ephod and a teraphim and makes his son the priest of his house.
The Spirit of God adds His commentary to this: Every man did that which was right in his own eyes. It is clear that the people did not make any reference to the word of God, they did what appealed to them and thought that it was adequate to meet the demands of God.
A Levite comes from Bethlehem in Judah and passes through to Ephraim and the house of Micah while looking for somewhere to stay. Micah asks him where he has come from and, when he finds that he is a Levite, he offers him a home so that the Levite could be a father and a priest to Micah. He promises him ten pieces of silver every year as well as a set of clothing and his food. The Levite agrees to the terms that Micah sets out.
If we wonder about the way in which Micah and his mother had conducted themselves, the behaviour of the Levite shows that the root of the problem is that the people are not being taught the truth of God. The Levites were responsible for teaching the people; they had their inheritance among the people so that, among other things, they would teach the commandments of God and encourage the people to obey the Lord from the heart. They were to be sustained from the offerings of the people, whether this is the free will offerings which they presented to the Lord or the tithes that the people must bring. The Levite shows by his action that he is not content with the provision that the Lord has made.
Micah makes the young man his priest and then thinks that the Lord is sure to bless him as he has a Levite for his priest. He does not ask whether the man is true to the word of God. This, once again, appears to be of no consequence.
Are we content to serve the Lord, trusting Him to supply all our needs?

Memory Verse 'And Micah said unto him, Dwell with me, and be unto me a father and a priest, and I will give thee ten shekels of silver by the year, and a suit of apparel, and thy victuals. So the Levite went in', Jdg. 17. 10

March 7.	Judges 18. 1-31.
The Men of Dan.
After what happened with Micah, the tribe of Dan decide to extend their inheritance. They have not received their full inheritance at this time so they send out five men from Zorah and from Eshtaol to spy the land and to determine a place which they could take so that they increase their inheritance. As they travel, they come to the house of Micah and lodge there. They recognise the voice of the Levite who is in the house of Micah. He explains what he is doing there and they ask him to give counsel from God about their path. He tells them to go in peace because the Lord is leading. While this all appears to be commendable, the later events will show that they are only going through the motions; the Levite has no real thought of obedience to God. It is likely that he is simply telling them what they want to hear.
The five men come to Laish  and see that the people there are completely oblivious to the possibility of attack; they are living a contented life without any contact with others of their own people all from other countries. The spies bring back the report to the rest of the people and they advise that it will be beneficial to the tribe to attack this country because there is no defence and they will be taken unawares. As long as they go quickly, they are sure to overcome the enemy and they will gain a large land which is not lacking in any way that they might want.
The people send six hundred men, armed for war, and they come to the house of Micah. The five men tell the others that there is an ephod, teraphim and  images in the house. The rest of the people stand guard while the five go into the house to take these idols. When the priest challenges them, they reply with the challenge of their own: Is he better to stay in the house of Micah or would he be better to serve a whole tribe? As would be expected from his past, the man decides to leave Micah and to join with the tribe of Dan. He has no thought of responsibility to the Lord or others. He is only interested in how he may promote himself.
Micah gathers his servants together to chase the men of Dan and challenges them. They ask him what his problem is. When he says that they have taken away his idols and his priest, they simply repeat their question with a veiled threat. As far as Micah is concerned, he has lost everything of importance to him; he has no thought for the Lord and what He might desire; he is only interested in his possessions. He recognises the folly of an argument with such a company of men, so he lets them go their way.
The men of  Dan come to Laish where they find a city which is exactly how the five spies described it. They easily take the city and destroy it because there was no one to defend the Zidonians who were living there. They rebuild the city and call it by the name, Dan, after their father. They set up the image from the house of Micah and they make Jonathan their priest; he was a son of Gershom the son of Manasseh but his family acted as priests to the tribe of Dan in this place from this time until the nation is taken into captivity. It is not simply that they went into idolatry for a time; they chose that path from that time forward. The decisions that Micah and his mother had made in clear rebellion to the word of God have now taken root in such a way that a large company have been led astray.
Are we aware of the dangers that may arise from a very small beginning?

Memory Verse 'And the priest’s heart was glad, and he took the ephod, and the teraphim, and the graven image, and went in the midst of the people', Jdg. 18. 20
March 8.	Judges 19. 1-30.
The Levite from Mount Ephraim.
The last three chapters of the book of Judges describe one of the most horrendous events in history, probably the most horrendous in the history of Israel when it was at peace. Once again, the Spirit of God underlines that this is a day when there was no king. The people have no restraint on their behaviour.
A Levite who was lodging on the side of Mount Ephraim took a concubine from Bethlehem but she left him, apparently for another man, then went back to her father's house for four months. The man took his servant and went after her to try to bring her back. When the father saw him, he entertained him for three days but on the fourth day, the Levite rose to depart. The father offered him some food but the result was that they both sat down to eat and to drink until it was too late to travel so he remained for the fourth day.
On the fifth day, the Levite made to depart again but the father delayed him with food and drink. On this occasion the Levite determined to leave even though it was coming towards the evening before he left. He travelled a few miles until he came alongside Jebus which is Jerusalem at a time when the day had almost passed. The servant suggests that they should go into the city for lodging for the night but the Levite decides that it is better to move on to a city of Israel such as Gibeah or Ramah. The result is that they went as far as Gibeah, a city of Benjamin, and arrived there as the sun went down.
When they were in the city, they sat in the street because there was no one who would offer any lodging for them. Eventually, an old man came and asked where they were going. The Levite explained that he is going to the house of the Lord from Bethlehemjudah but no one had offered them a lodging. The old man tells them to come into his house and that he would provide all that they needed. He proceeded to take them into the house, feed their donkeys and wash their feet. He then set food in front of them.
While they were feeding, some of the worthless men of the city came to the door of the house and asked the old man to send his lodger into the street. The old man recognises that their intentions were evil and pleads with them not to act in such a way. He then offers his own daughter and the concubine of the Levite in exchange. The men would not listen until the Levite takes is concubine and hands her over to them. They defile her throughout the night and only let her go as the morning comes. As the day dawns, she falls at the door of the house; when her master rises and wants to make his journey, he finds the woman dead on the doorstep. He takes her on his donkey and returns to his house.
He sends from his house throughout the land of Israel so that the people can decide what they will do in light of the conduct of the men of Gibeah.
The conduct of the Levite at the outset is not consistent with the holiness of God. He then compounds this by his readiness to concede to the lusts of the flesh. The failure of Gibeah to provide shelter shows disregard for the commandment of God. All of this fades away in view of the appalling conduct of the men of Gibeah.
Are we setting the right example for younger believers?

Memory Verse 'And his master said unto him, We will not turn aside hither into the city of a stranger, that is not of the children of Israel; we will pass over to Gibeah', Jdg. 19. 12
March 9.	Judges 20. 1-48.
The Response of the People.
The whole nation of Israel gather to the Lord at Mizpeh so that they can decide what they should do. In total there were four hundred thousand footsoldiers in the company. They ask the Levite to tell them what they should do. He explains the circumstances and what he did as a result. He asks the children of Israel to advise what they should do next.
The decision is that they will go against Gibeah but that one in ten will carry provision for the rest of the people. The promise is that they will repay Gibeah in line with what they have done; the result is that the nation goes up as one man against the city.
Before they engage in battle, they send messengers throughout all the tribe of Benjamin to ask them to dissociate themselves from the conduct of these wicked men. They should have started in Gibeah, but at least tey were not totally indiscriminate. If the men who have done this are handed over to the nation as a whole, they are content that this will deal with the evil. Sadly, the response of Benjamin is simply to join with the men of Gibeah to fight against the nation. They raise an army of twenty-six thousand from the whole tribe to join with the seven hundred men of Gibeah itself. Among this army, there were seven hundred left-handed men who could throw stones from the sling with deadly accuracy. Even with this, the army of Benjamin was outnumbered by more than ten to one by the army of Israel.
Having made the arrangements for the battle, the men of Israel ask counsel from the Lord as to who should go into battle first. It appears that they do not question whether they should fight. The Lord answers that Judah must go up first. The result of the battle on the first day is the twenty-two thousand men of Israel fall. Those who are left return to ask the Lord whether they should go up again. They come with weeping to the house of the Lord and ask if they should fight against their brother, Benjamin. Once again, the Lord tells them to go up and on this occasion, eighteen thousand are killed.
The people return to the house of the Lord, they weep, set, fast and offer both burnt offerings and peace offerings to the Lord. It is important to notice the way in which the people ask the counsel. On the first day, they simply asked who should go up first into the battle; there was no question as to whether they should go up. After the first battle, they wept and asked if they should go up again. The weeping suggests that there was some genuine concern aroused but we are not told the extent of this. It is only after the battle of the second day that the people think to bring an offering to the Lord. This suggests that the earlier tears were not an evidence of true repentance before God. On this occasion, the Lord promises to deliver Benjamin into their hand.
On the third day, they prepare a battle which was similar to that which overcame Ai. They draw the men of Gibeah out of the city and ten thousand Israelites take the city. Thirty of the Israelites are killed while the ambush takes the city but, when the smoke ascends, the army of Israel turn and kill twenty-five thousand of the tribe of Benjamin. Six hundred flee to the rock, Rimmon, and stay there for four months but the army of Israel destroy all that are in their path, men and cities alike.
Are we careful to judge self before we judge others?

Memory Verse 'Then all the children of Israel, and all the people, went up, and came unto the house of God, and wept, and sat there before the LORD, and fasted that day until even, and offered burnt offerings and peace offerings before the LORD', Jdg. 20. 24
March 10.	Judges 21. 1-25
The End of the Matter.
The men of Israel now realise the folly of their action. It is right that those who committed such an atrocity should be punished but the nation as a whole has taken an action which means that the tribe of Benjamin has almost been wiped out. They now come to the house of God and weep at the prospect.
On the next day, the people rise up, build an altar and offer both burnt offerings and peace offerings. This appears to be a move in the right direction but there is nothing to suggest that they actually ask the Lord to grant wisdom. Throughout the whole episode, it appears that they are only asking the Lord to confirm what they are doing. Even when the Lord told them that He would deliver Benjamin into their hands, it is only because they have been put to flight on the previous two days.
We now learn that they had taken an oath that any who did not join with them in the battle would be put to death. This only highlights exactly what the Scripture means when it says that they did what was right in their own eyes. There is little in this whole episode that is consistent with the ways of God. He would not have expected a tried to be destroyed; He would not have expected people to be put to death indiscriminately because they did not come to Shiloh at this time. Sadly, it is all too often true that the flesh will encourage us to act in a way that goes far beyond what the Lord would expect. The outward appearance is that they are maintaining the honour of the Lord; the reality is that they are denying the Lord by their actions.
They determine that no one had come from Jabeshgilead so they send twelve thousand men to kill every man in the city as well as all the women who have lain with a man in any way; it appears that they also killed the children. The result is that four hundred virgins are left from the city. The people then call for the remnant of Benjamin to come in peace but this was not enough  to allow every man to have his own wife. This left the people with another dilemma. They had taken an oath that they would not allow any of their daughters to marry a man of Benjamin but they wanted to allow as many of the men of Benjamin as possible to have a wife. Once again, we see the folly of an oath that was taken without taking care to ensure that it was true to the character of God.
The people realise that there is a feast to the Lord that is held in Shiloh every year; we are not told whether this was one of the set feasts that the Lord decreed or if it was one that the people had invented for themselves. They tell the men of Benjamin to hide in the vineyards so that when some of the daughters of Shiloh come to dance, every man will be able to take one of the women to wife. Once they had taken a wife, they could return to their own city and rebuild it so that they could live there. If anyone complains about this, the rulers of the people would point out that this was in consideration of their failure to allow every man to keep his wife in the battle. We might well ask why the men killed the women and children in the first instance. Even if they chose to take vengeance in such a severe way, it is only the men who should have been held responsible. The writer reminds us that all this is more evidence that everyone is following their own ideas, not listening to the word of God.
Are we careful to consider the consequences of our actions?

Memory Verse 'And the people came to the house of God, and abode there till even before God, and lifted up their voices, and wept sore', Jdg. 21. 2
March 11. 	Ruth 1. 1-15.
The Departure and Loss of Elimelech.
This book gives the narrative of one family in the times of the judges; it shows the grace of God in the face of the departure of men. The book starts with a famine. This may be at the time of Gideon when the Midianites were taking the harvest from Israel, it may be another time; what is certain is that it was serious enough for Elimelech to take his wife and their two sons into the land of Moab to escape from the effect. We are not told any details of his intentions but what we do know is that he died, the two sons took wives from the Moabites and then they also died in the course of ten years. As the head of the house, Elimelech is held responsible for the decision although we do not know what pressure came from any other source. The lesson for us here is that we must never judge by appearances. There will be many occasions when the natural circumstances around us will appear to indicate that we are in the wrong place; the only matter of consequence for the believer is that we are in the place where the Lord has chosen to set us. Bethlehem is the house of bread so, even if there appears to be famine, it is the place where the people of God will be fed from the hand of God. Departure is a recipe for disaster however appealing another place may be on the outside.
At this time, Naomi hears that the Lord has given bread to His people; we are not told how long the Lord's people had been fed by this time, we are not told how Naomi and her daughters-in-law were faring in Moab but the implication is that they were not enjoying the fullness of the land. Irrespective of this, faith will teach us that the Lord is sure to visit His people if they wait for His time. As such, the details of who chose to go, what they found in Moab and what their circumstances were when they returned are all irrelevant; the decision should be the same in every occasion: we remain in the place where the Lord promises bread to His people.
When Naomi sets out for the land of Israel, both the daughters-in-law set out with her but she attempts to dissuade them from their purpose. While we do not know the spiritual state of Naomi earlier, she shows clear spiritual discernment here. She is returning to a land that she left ten years before, she does not know what welcome she will get for herself. Her two daughters in law are both excluded from the congregation by birth; there is no reason to believe that Orpah and Ruth would be accepted and good reason to believe that the presence of Orpah and Ruth may raise barriers to her own acceptance. There is certainly no reason why she might expect either of these women to find a husband among the people of God. The only prospect, to the human mind, is that Naomi might bear a son and that he would take one of the women as his wife.
Orpah listens to her mother-in-law and recognises the wisdom of her advice but Ruth will not be turned aside from her purpose. Clearly, any choice that Orpah has made is because of an affection for her mother-in-law, she has not left behind her family and her idols as far as her own heart is concerned. When the challenge comes she will turn back even if she gives Naomi a kiss to show her love for her. The choice that Ruth has made goes deeper and is seen in the fact that she cleaves to Naomi.
Are we guilty of judging by the ways of the flesh?

Memory Verse 'Then she arose with her daughters in law, that she might return from the country of Moab: for she had heard in the country of Moab how that the LORD had visited his people in giving them bread', Ruth 1. 6

March 12.	Ruth 1. 16-22.
The Dedication of Ruth
Ruth now gives a full answer to the challenge of Naomi. She pleads for Naomi not to beg her to leave. She is determined to follow so she tells Naomi that there is no purpose in any further argument. She gives a fivefold statement of her union with Naomi: she wants to be in every place where Naomi is, she wants to lodge in the same places as Naomi, she wants to be part of the same people as Naomi, she wants Naomi's God as her God and she wants to die and be buried in the same place as Naomi. Ruth has no control over her past but she is clear that the impression Naomi has given to her of her God and of His people means that she wants to share in everything that Naomi has. It may be that Naomi was unwilling to leave but followed her husband, it may be that Naomi has learned the foolishness of the action at a later time. Whatever the reason may be, she has left Ruth with no doubt about the benefits of being numbered with the Lord's people.
As Naomi hears the words of Ruth, she realises that there is no argument that will satisfy Ruth in such a way that she leave Naomi. It may well be that Naomi recognises a greater appreciation of all that the Lord is then she had when she left Bethlehemjudah.
The two women come together to Bethlehem and the people immediately recognise Naomi. This should be a challenge to our hearts. There are many of the Lord's people who have fallen away over the years but would we recognise them? Clearly, there will be some who never knew them but those who knew Naomi recognised her after ten years. Given all that has taken place, it is hard to conceive that she did not show signs of age. The explanation would appear to be that the people had been waiting for the family to return. This is how we should think of those who used to meet with us. There may be matters that need to be put right but our first priority must be that the saints are made welcome as quickly as possible.
Naomi replies that her name is not a reflection of her character. Naomi means pleasant but a better name for her would be Mara or bitter because God has dealt bitterly with her. The name that she uses for God, the Almighty, reflects the fact that He is sufficient for every circumstance. She left because they thought that Moab offered something that could not be found in Bethlehem,. She has returned in the assurance that Bethlehem, even in a famine, is under the protection of the Lord so it has more than Moab could ever offer. Even in the famine, she was full when she left but, for all the apparent abundance that Moab offered, she has come back with nothing. She does not apportion any blame for this, she accepts full responsibility for all that has taken place. This does not mean that she was behind the action, it does not even mean that she condoned what they did as a family. It means that she has learned what it means to be accountable to God in a personal way. This should be true for all of us. It is easy to blame others when things go wrong; we can easily see things that other people should be doing; the Lord expects us to confess any sins in recognition that we are part of the company so they belong to us as much us to anyone else.
It is the beginning of barley harvest, a time that reminds us of judgement prior to the time when the Lord will pour out His blessing on His people.
How full is our devotion to the Lord?

Memory Verse 'And Ruth said, Intreat me not to leave thee, or to return from following after thee: for whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God', Ruth 1. 16
 March 13. 	Ruth 2. 1-14.
The Fields of Boaz. 
In the first chapter, we learned that there was a welcome for Ruth among the people of God after she had left her people to return with Naomi. We are now introduced to an individual who will demonstrate the grace of God in a far greater way. It was always the intention of God that His people, Israel, should reflect His grace and mercy as well as His judgements. Boaz will demonstrate this in a way that prefigures the person of Christ in all His fullness. He is a kinsman of Elimelech which places him in line to redeem the widow, Ruth. In the New Testament, we learn that our Lord took part of flesh and blood so that He could redeem us. Boaz is also a mighty man of wealth; this indicates that he had great riches which is a reminder to us of the person of our Lord who was rich but became poor for our sakes, it may also indicate that he was both rich and powerful which is also true of our Lord who is the Son of God and, as such, equal in every respect including power to God.
Ruth asks permission from Naomi to glean in one of the fields around Bethlehem. This was her right as a widow, the people were told not to reap to the corners of the field so that the poor and widows could glean corn. Ruth has not only followed Naomi to Bethlehem but she has also accepted her position as a widow and as the one who must provide for her mother-in-law.
As Ruth goes out, she comes to a part of the field that belonged to Boaz and gleans there. When Boaz comes to the field, he greets his workers by invoking a blessing from the Lord on them and they return the blessing to himself. Here is another picture of our Lord: He has come to bring the blessing of God to all men and all who serve Him in faith will readily give honour to His name as the source of every blessing.
As he surveys the field, Boaz sees Ruth and asks his overseer who she is. The overseer immediately replies that it is the Moabitess who came with Naomi. It is clear from this that Boaz takes an interest in every detail of his inheritance and that he expects his overseer to show the same interest. We can apply this to the ministry of our Lord and the Holy Spirit but there is also a challenge for every one of us as to how well we know those who come amongst us. Ruth did not presume the right to glean, she had asked permission and when she received this she continued in that place consistently. As Boaz hears this, he tells her to remain in his field with his maidens so that she is in a place of safety. He tells her that he has already given instruction to the young men that they must not treat her in an improper way. It may be that, as a Moabitess, young men could be tempted to think that they need not treat her in the way that they would treat an Israelite virgin. Boaz will not allow this in his field with his servants. Ruth cannot understand why she is treated in this way but Boaz is quick to assure her that he already knows about the way in which she has treated Naomi since the death of her husband. It is clear that her conduct on this occasion is simply an extension of the way in which she has conducted herself at all times. Boaz is careful to ensure that she recognises that the blessing of the Lord will rest on her. She has come to trust in Him and she may be certain that He will not fail her; Boaz demonstrates the character of God in his dealings with Ruth, another picture of our Lord who is the perfect revelation of God to man.
Are we enjoying the fulness of the provision of Christ?

Memory Verse 'And Naomi had a kinsman of her husband’s, a mighty man of wealth, of the family of Elimelech; and his name was Boaz', Ruth 2. 1
March 14.	Ruth 2. 15-23.
The Rest of Harvest.
When Ruth goes back to her work of gleaning corn, Boaz instructs his young men to drop  grain for her and not to rebuke her if she is overzealous in gathering the corn. This suggests that she was so diligent in her work that she returned to the field before the young men had finished their meal. This would be an example to us in the way that we should conduct ourselves. There are many today who will only give what is expected of them and nothing more. A believer should be marked by a diligence which means they will give extra. This does need to be balanced against other responsibilities to the Lord and to the family. We are living in a day when the business world will often act as though employees have no commitments beyond their work. It would be easy to justify giving time to work at the expense of other duties but this is not what our Lord expects.
Ruth continues to glean until the evening when she been tell what she has gleaned before she goes back to Naomi. She had an ephah of barley; when Israel gathered the manna, the Lord gave an omer for every man and we are told that ten omers made up one ephah. This means that Ruth had gathered ten times the amount of grain that the Israelite would gather in the wilderness. While there is not necessarily a exact relationship, it is clear that she had gathered an abundance for the needs of two people.
When she has eaten what she needed for herself, she gave Naomi what was left. Naomi was more interested in where Ruth had gleaned that day and Ruth tells her that it was in the field of Boaz. Naomi immediately recognises that the Lord has directed Ruth in that Boaz is a near kinsman and therefore has a right to redeem. Her words suggest that she already recognised that Boaz would make a good husband for Ruth although she would not be in a position to make this happen. Ruth is a Moabitess so there is no reason for any kinsman to feel obliged to take her to wife. Also, Naomi herself would not be in a position to make the men listen even if she did try to plead for Ruth. What she does do is to recognise that the Lord is moving in a way that appears to be ideal for Ruth from her perspective. Ruth adds that Boaz told her to stay by his young men until the end of harvest. Her words are not exactly what Boaz said. He had actually told her to stay by the maidens as far as the record is concerned. It is clear that Boaz was taking an interest in Ruth and that he was concerned for her well-being so it may be that his actions meant that what is said was true. It is also probable that Ruth was recognising her need for protection which the young man would offer under the direction of Boaz. Whether she had any further thoughts regarding the young men, we cannot tell, but Boaz offers wise advice.
Naomi shows wisdom in her answer; she does not encourage Ruth to go any further at the moment but she does re-emphasise the word that Boaz gave to Ruth that she should stay by his maidens throughout the harvest. It is clear that she knew exactly how Boaz would have spoken to Ruth; she does not want Ruth to think that she has been set apart from the other maidens who might be working in the field. She also suggests by her words that Ruth would be advised to remain with the maidens at other times as well. Ruth fulfils this until the end of the barley harvest and of the wheat harvest. She divides her time between the maidens of Boaz and her mother-in-law; she is not distracted from her first purpose.
Are we faithful to the Lord and to His desires for us?

Memory Verse 'So she kept fast by the maidens of Boaz to glean unto the end of barley harvest and of wheat harvest; and dwelt with her mother in law', Ruth 2. 23
March 15. 	Ruth 3. 1-18.
The Plan of Naomi.
At the end of the wheat harvest, Naomi says to Ruth that it is appropriate that she should seek the best for Ruth. Clearly, in the light of the circumstances it is her responsibility to ensure that the redemption of her possessions is fulfilled. She is fully aware of all that Boaz is doing as well as his claim on. She concedes a plan that will allow Ruth to demonstrate her interest in fulfilling the commandment of the Lord. It is important to note that this is not scheming and there is nothing inappropriate in anything that is suggested here. Because Ruth is a Moabitess, it is possible that Boaz would not immediately understand that she was willing to fulfil her duty under the law. It would also be inappropriate for him to place her in a position where she was obliged to fulfil this when it was not a true desire. Naomi is simply ensuring that Boaz understands all that Ruth wishes to do. It is unlikely that she would have conceived this plan if Boaz had not been a relative.
She tells Ruth to wash, anoint herself, clothe herself and go to the floor where Boaz is winnowing the barley. Here is a picture of the work of Christ for the believer. The first act is to cleanse from sin and John reminds us that the blood of Jesus Christ cleanses from all sin. The anointing is a picture of the Holy Spirit coming to indwell the believer in the Lord Jesus Christ. The clothing shows the way in which the righteousness of God is imputed to the believer through faith. Once all this is done, we await the time when everything is in place for the Lord to take His bride and fulfil the purpose of God. This is pictured in the instruction that Ruth must not make herself known to the man until he has finished eating and drinking. Only when every aspect of the work is complete will we enter into all the fullness of our relationship in Christ.
Ruth obeys the instruction that her mother-in-law has given and when Boaz lies down to sleep, she lies down at his feet. At midnight, he realises that a woman is lying at his feet and asks who she is. When Ruth identifies herself, she asks him to fulfil the work of the kinsman-redeemer. As she says this, Boaz recognises that she is a woman who will not be content until she has fulfilled the law of God. She is not half-hearted in her obedience but rather she wants to ensure that every demand is met. This is a picture of the work of Christ in the believer today as we are told that the righteousness of the law is fulfilled in those who walk not after the flesh but after the Spirit, Rom. 8. 4. She might have had the choice of men in the city but this would not satisfy the law of God. Boaz affirms that everyone knows the virtue of Ruth and that he will be ready to do what she asks however there is an issue: there is a nearer kinsman who must have first option to fulfil this. Once again, it is the teaching of Romans chapter 8 because the law made demands which could not be met therefore Christ came to meet the demands on our behalf.
In the morning, before it was light enough to be recognised, Boaz sends Ruth away with six measures of barley as the confirmation that he has every intention of fulfilling what she has requested. She returns to Naomi and tells her what has happened. Naomi advises Ruth to wait for the matter to be resolved in the assurance that Boaz will not rest until he has completed the transaction.
How steadfast are we in our devotion to our Lord?

Memory Verse 'And he said, Blessed be thou of the LORD, my daughter: for thou hast shewed more kindness in the latter end than at the beginning, inasmuch as thou followedst not young men, whether poor or rich', Ruth 3. 10
March 16.	Ruth 4. 1-22.
The Promised Redemption.
Boaz goes up to the gate and sits there to wait for the kinsman to come. When he appears, Boaz asks him to sit down then he takes ten of the elders of the city and asks them to sit with them. He wants to ensure that everything is done in the correct way so that no one can challenge the result. This is always important for us; it is not enough to take a right action, we need to ensure that it is seen to be right in a way that cannot be challenged.
Boaz sets out the reason for this meeting: he reminds the man that Naomi has returned from Moab and he adds that she is selling part of the land that belonged to Elimelech. The man has the right to redeem as the nearest relative but if he will not redeem the land, Boaz will redeem it. The man says that he will redeem it but when Boaz points out that he must also take Ruth the Moabitess to raise up an inheritance for Elimelech and Mahlon. The man immediately refuses because he is likely to mar his own inheritance. It is possible that this is a deliberate refusal to obey the commandment of God in the way that Onan, the son of Judah, refused to raise up seed for Er when the Lord slew him but it may also be that the man is afraid that taking a Moabitess woman to wife would corrupt his inheritance. We are not told his reason but it is abundantly clear that he is not showing spiritual discernment. The letter of the law may prohibit a Moabite from the congregation of the Lord but Boaz is aware that Ruth has obtained favour from the Lord because of her faith. While someone might argue that the law prohibits the marriage, the grace of God overrides the law. It is another sad example from this time of people who may lay claim to one aspect of the word of God at the expense of another. We cannot take every Scripture in isolation, we could raise an argument to say that all flesh is condemned in the sight of God without hope but this ignores the grace of God that deals with sin on a righteous basis.
When the relative refused to redeem, he took off his shoe and gave it to Boaz in front of the elders as a sign that he had foregone his right to redeem and passed it on to Boaz. This is a part of what the law demanded; it may be that the full demand had been watered down so Boaz was not expected to remove the sandal and the spit in the face of the man. It may be that the action was watered down because Ruth was a Moabitess; there is no Scripture to support what is done here so, whichever reason may be given, the reality is that the people have taken the word of God and changed it to suit their own circumstances.
Boaz now calls all the people to witness that he has redeemed the possession of Elimelech; it appears that this may be all that was left to Elimelech after he left Israel for Moab. Boaz makes clear that he now lays claim to all that belonged to Elimelech, Chilion and Mahlon as well as Ruth, the wife of Mahlon, so that he can raise up seed for Mahlon. The people all join to give their consent to the marriage, asking that Ruth may be like Rachel and Leah in bearing seed for Boaz.
Ruth bears a son and the women all pass on their blessing to Naomi because the Lord has not left her barren among the people but rather she has a grandson who will give back all that she has lost. When we fall, we can be certain that the Lord will take pleasure in restoring. They acknowledge that Ruth  is worth more than seven sons to Naomi. Here is the contrast between law and grace, one brings death, the other, life.
Are we rejoicing in the redemption that is in Christ Jesus?

Memory Verse 'And the kinsman said, I cannot redeem it for myself, lest I mar mine own inheritance: redeem thou my right to thyself; for I cannot redeem it', Ruth 4. 6
March 17.	1 Samuel 1. 1-18.
The Grief of Hannah.
The narrative now comes to a time which is concurrent with the life of Samson. We are introduced to a man of Ephraim named Elkanah who had two wives named Hannah and Peninnah. Peninnah had children but Hannah did not.
Every year, Carlo went up to Shiloh to worship and to sacrifice to the Lord of hosts at a time when Hophni and Phinehas, the sons of Eli, were the priests of the Lord. We will learn the full significance of this as we go through the book but it shows us that it was a time of departure when there was no thought for obedience to the Lord and His Word.
At that time, Elkanah gave gifts to Peninnah and to all her sons and daughters but he gave a special gift to Hannah because he loved her. The language may suggest that Elkanah did not love Peninnah and it is certain that he favoured Hannah even though the Lord did not allow her to bear children. Peninnah provoked her because of this.
On this occasion, the provocation was such that Hannah did not eat but rather wept. Sadly, Elkanah failed to appreciate exactly what is wife was suffering; he implied that she should be satisfied to have him as her husband even without children. 
We may ask why she suffered in this way but the answer will soon become clear: the Lord is working a purpose that demands a mother who is an example of prayer. While Hannah was full of sorrow, she did not allow her sorrow to make her bitter, she went as nearly as she could into the presence of the Lord and prayed from other saw heart with many tears. As she prayed, she made a vow to the Lord that if He would give her a son, she would give him to the Lord under a Nazarite vow for the whole of his life. It is interesting that this event took place at almost exactly the same time when the Lord gave Manoah and his wife the promise of a son. Both women were barren but we know nothing about the attitude of Manoah and his wife. The later chapters will prove that Hannah was a godly example to her son to such an extent that he would reverse the decline of Israel in a far greater way than a man of strength such as Samson.
Eli shows his lack of spiritual discernment when he sees Hannah praying without saying a word and immediately assumes that she is drunk. It is hard to imagine that a man could make such a grievous mistake. He not only makes an unfounded assumption but he acts on this and rebukes Hannah only for her to explain what she was doing. She tells him that she has poured out her soul before the Lord because she is full of sorrow; there is no hint of worthless behaviour in what she is doing. As the later events will show, Eli has been guided by his own weakness and especially the conduct of his sons into thinking that all the people must be guilty of riot and debauchery.
As Hannah explains herself, Eli quickly replies by sending her in peace with the comment that the God of Israel will grant her petition. She is happy to ask for grace in the sight of Eli even if we might look at the circumstances and think that Eli should be asking for pardon from Hannah on account of such a grievous accusation. 
Hannah now goes without sadness because she is assured that the Lord has heard the plea.
Are we careful to bring our concerns to the Lord?

Memory Verse 'And she was in bitterness of soul, and prayed unto the LORD, and wept sore', 1 Sam. 1. 10
March 18.	1 Samuel 1. 19-28.
The Birth of Samuel.
The next morning, the family rise early to worship the Lord before they return to their home in Ramah. When they return, the Lord remembers the prayer of Hannah and she conceives a son. In due time, the son is born and she names him Samuel because the Lord heard her prayer; the name means heard of God and is an acknowledgement that Samuel is an answer to the prayer of Hannah. While we are not told specifically, the later prayer that is recorded suggests that Samuel is an answer to that prayer of Hannah in more ways than simply the fact that she received her son. It is clear that she is concerned for the glory of God among His people and this is the work for which the Lord is preparing Samuel from his birth.
Elkanah takes his family up to the house of God for the yearly sacrifice but Hannah does not go with them until the child is weaned. She states her intention that, once Samuel is weaned, he will take his place at the house of the Lord where he can serve the Lord for the remainder of his life. Here is another contrast with Samson; Manoah and his wife retained Samson in their own house whereas Hannah was ready to dedicate Samuel to the service of the Lord. To the natural mind, the house of Manoah might appear to be a better place at the time; the sons of Eli were no example to a child growing up before them. It may be that Eli knew the truth and would teach it only for his sons to ignore what he said. It is certain that the training which Hannah gave to Samuel meant that he was not tempted to follow the ways of the sons of Eli. This is another example of the huge influence that a mother can have in the life of a child. Just as Moses never lost his identity in the palace of Pharaoh, so Samuel would not lose his identity in company with the sons of Eli. Elkanah simply asks that the Lord might establish His Word. Possibly he understands more of what the Lord is doing than is apparent in the narrative here. He certainly recognises that the background to the birth of Samuel indicates that the Lord has a purpose for him; this shows a degree of spiritual discernment which was clearly lacking in the priests of that day.
When Hannah has weaned Samuel, she brings him to the house of the Lord in Shiloh with three bullock, an ephah of flour and a bottle of wine to present as an offering to the Lord. We are told that the child was young when she finds Eli and tells him that she is the woman who had prayed those years before and that this is the son for whom she prayed. Here is a woman who has proved the power of prayer in her own experience and she now shows her faithfulness by fulfilling what she had said. She is not like many who will make a plea when they are in distress but, when the Lord answers, they find an excuse for not fulfilling what they said. Her actions show that her prayer was a prayer of faith; she prayed for a son and expected the Lord to fulfil her request so when she received her son, she has no hesitation in giving him to the Lord has she had said. We are not told that she had any other children by this time so her faith must have been great. It would have been difficult to give up a son at the best of times but when he is an only child, it must be far more difficult. Clearly, the woman who prayed in distress at the taunts of Peninnah when she was childless is now a woman who is ready to trust the Lord without reservation. We do learn later that her faith was rewarded as we might expect because the Lord is no man's debtor.
Are we careful to fulfil all that we promise to the Lord, whatever the cost?

Memory Verse: “For this child I prayed; and the LORD hath given me my petition which I asked of him', 1 Sam. 1. 27
March 19.	1 Samuel 2. 1-10.
The Thanksgiving of Hannah.
As Hannah presents Samuel to the Lord, she bursts into a song of thanksgiving as she recalls the goodness of the Lord. She acknowledges that her strength has come from the Lord and she has no issue with her enemies because her joy is in the salvation of the Lord alone. She starts by recognising that the Lord is holy and a way that sets Him apart from all others. Holiness is an attribute that incorporates every characteristic of the Lord; it means that He will always do what is good and right for the benefit of all. This may not be clear on every occasion with our limited view but we can be certain that eternity will prove that it is the case. We judge matters according to our partial understanding both in terms of the scope of what we can see and the fact that we cannot see everything. Our Lord acts in a way that takes account of the impact across the whole creation and across all time. We can never grasp this in all its fullness but it gives us the assurance that He is a Rock that will never be shaken. Men speak in pride and arrogance because they refuse to accept that there may be a greater picture than they can see; we can rest in the assurance of a God who knows perfectly and who weighs every action. He will bring the pride of man to nothing.
Faith lays hold on the reality that our Lord is able to reverse the thinking of men. Those who have everything that they could want are still lacking while others who appear to have nothing find that they are satisfied. The barren woman becomes a mother of seven while the one who appeared fruitful finds that her strength fails. The psalmist reminds us that it is no vain thing to trust in the Lord; He will never fail us however dark the path may appear.
Every circumstance of life is under the control of the Lord; He is the One who determines the day of death or who brings life to those who die. He can take the strong to the grave and He can raise up the weak. He assigns the riches according to His wisdom; we have no reason to boast in riches or to bemoan poverty, both come from the Lord. He can take the beggar from the dunghill and give him a place among the princes; He can give him a throne when he did not have so much as a house.
We can be certain of all this because the earth itself has been established by the Lord; He has ordered creation so that the earth maintains its position in such a way that the world can live in comfort. This same power watches over His people and ensures that they have all that they need. Even if evil men appear to prevail for a time, the certainty is that they will find themselves in darkness without a word to speak in their defence. Their strength will come to nothing because they have chosen to fight against the Almighty. He will break in pieces at the time that He appoints. Nothing can withstand His Word; He only has to speak with a voice like thunder and the schemes of men or the devil are brought to nothing. He judges throughout the whole earth, there is no place in earth or any part of God's creation where we can hide from God. If He chooses to judge, then have to accept His sentence without question. They cannot argue because it is certain to be just; they cannot fight because He is greater in power. When he sets up a king, no one can argue; He gives strength to His anointed and no one is in a position to defy him. He will stand because the hand of the Lord is with him.
Are we careful to return thanks in all things?

Memory Verse 'And Hannah prayed, and said, My heart rejoiceth in the LORD, mine horn is exalted in the LORD: my mouth is enlarged over mine enemies; because I rejoice in thy salvation', 1 Sam. 2. 1
March 20.	1 Samuel 2. 11-25.
The Sons of Eli.
Elkanah returns to his house but the child is left to serve the Lord under the direction of Eli the priest.
We are now introduced to the sons of Eli as sons of Belial who did not know the Lord. Here were men who took a place of prominence among the people of God but they had no thought for their conduct in the sight of God. There was a custom of the priests that, when the sacrifice or peace offering was brought, the priest's servant would take a fleshhook with three teeth which he would use to claim the priest's portion from the sacrifice. The law of God had decreed that the sacrifice should provide food for both the priest and the one who brought the offering; the breast and the right shoulder should be the portion of the priest after it has been offered to the Lord. They must not eat any of the fat. The sons of Eli sent their servant to take the flesh with the fat before it had been boiled or burnt. If anyone tried to argue, he would refuse their request, saying that he would take it by force if necessary. In this way, the sons of Eli were despising the offerings of the Lord.
In contrast, Samuel served the Lord as a child clothed in a linen ephod; he did not step out of the appropriate sphere of service for his age. It is highly likely that he recognised the sin of the priests for what it was but, as a child, it was not his place to correct them.
Every year, his mother made a little coat for him and brought it to him when she came with Elkanah to offer their yearly sacrifice. Eli recognised the sacrifice that Elkanah and his wife had made and pronounced a blessing on them as they returned to their home.
The Lord answered the prayer of Eli and Hannah such that she bare three sons and two daughters while Samuel grew in the sight of the Lord. The significance of this statement is not simply that Samuel grew in the place where the tabernacle was pitched, it indicates that Samuel grew in his appreciation of the Lord so that it was not only physical but also spiritual growth that marked the child in his years at Shiloh.
Eli hears all that his sons are doing. Not only did they profane the offerings of the Lord, they also lay with women at the door of the tabernacle. We are not told if these women came for that purpose or if the priests demanded that they defile themselves but, whatever the reason may be, it is clear that the name of the Lord is blasphemed by such conduct. At this stage, Eli rebukes his sons for their behaviour. The implication is that he did not see the act of defiling the sacrifice as being worthy of rebuke. It suggests the character of those days where an outward show was adequate without any thought for the character of God. We need to be careful to ensure that we deal with sin as it arises, not waiting until it grows into something that cannot be ignored.
When Eli rebukes his sons, they do not listen to him. This should not be a surprise because he has failed to uphold the name of God when it was blasphemed at first so the idea that his sons might be concerned at the threat of the judgement of God is unlikely. As might be expected, they ignored his rebuke. We need to realise that our actions may undermine the words that we speak and the testimony will be marred as a result. 
Are we careful to obey the Word of the Lord?

Memory Verse 'And Eli blessed Elkanah and his wife, and said, The LORD give thee seed of this woman for the loan which is lent to the LORD. And they went unto their own home', 1 Sam. 2. 20
March 21.	1 Samuel 2. 26-36.
The Judgment of the Lord.
In contrast to the sons of Eli, Samuel grew in a way that pleased the Lord and the people. It is no surprise that the Lord took pleasure in a child who was growing up in a way that honoured His Name. It may be a little more surprising that the people were pleased but it is a reflection of the thinking of men who may do as they please themselves but still expect any who profess the name of God to set an example in their conduct.
The Lord sends a man of God to Eli to warn him again about the conduct of his sons. His father's family were chosen by the Lord in that Moses and Aaron were called to lead the people out of Egypt and the tribe of Levi was called to serve in the house of the Lord. This tribe had a great honour, even above the honour of the nation that was called by the name of the Lord but they are expected to be an example to the rest of the people.
The charge that the Lord lays at Eli's door is notable: he has rebelled against the offerings of the Lord and he has honoured his sons above the Lord. While they have a right to eat of the sacrifices, they have taken this to excess in that they have made themselves fat from the offerings that the people of brought to the Lord. The result is that the Lord God of Israel now warns that He will call them to account. He may have promised the priesthood to the family of Aaron but he will put down those who despise him and honour those who are prepared to honour the Lord. The fact that God speaks of himself as the Lord God of Israel is an indication of the severity of the issue that he is raising. It is only when Solomon takes the throne that this warning is fulfilled. This is well over a hundred years after the events recorded here but the lesson for us is that the Lord is merciful. He gives time to repent, but He will not forget His Word. When Abiathar is dismissed by Solomon, it is likely that most of the people, including the priests, have forgotten this warning or have decided that it only meant the immediate family of Eli.
The Lord now goes on to highlight the exact nature of this judgement. There will not be any old men in the house of Eli from that day forward, they will all die in their younger years.
The Lord warns that He will give a sign to confirm what He has said; the two sons of Eli, Hophni and Phinehas, will both die in the same day and they will be replaced by a priest who will prove himself to be faithful to what the Lord expects. The language here is very interesting. The character of the priest is repeated a little later in respect of the king whom the Lord will raise up to replace Saul. The promise of an extended family to occupy the priest's office is then given by Nathan to David when David wanted to build a house for the Lord. Eli and Saul were men who reflected the character of the people; the Lord is looking for men who set an example for the people. This is important for us to understand today. It is no excuse for those who take a lead among the people of God to argue that they follow the example of others, neither is it an excuse that they concede to the wishes of the people. While Scripture does not allow for elders who dominate the saints, it does expect that they will give a lead to the people. Failure leads to the poverty with which the chapter ends.
Do we recognise the need to maintain the holiness that befits the Lord’s Name?

Memory Verse 'Wherefore the LORD God of Israel saith, I said indeed that thy house, and the house of thy father, should walk before me for ever: but now the LORD saith, Be it far from me; for them that honour me I will honour, and they that despise me shall be lightly esteemed', 1 Sam. 2. 30
March 22.	1 Samuel 3. 1-21.
The Call of Samuel.
Samuel was ministering to the Lord as a child under the direction of Eli at a time when no one expected the Lord to speak directly. It is likely that people of a later time would be used to a prophet such as Samuel passing on a message from the Lord but this had not happened at that time. We are also told that it was at that time that Eli laid down, his eyes were becoming dim so he could not see. While this is true in a literal sense because it was night, there is also a spiritual significance to this in that Eli is a man of no spiritual vision who is content to let things pass without upholding the law of God as he ought. The picture is completed with the fact that the lamp of God  was going out in the place where the ark was found. 
Samuel followed the example of the old man by lying down to sleep but the Lord calls him. When he hears the call, Samuel runs to Eli because he assumes that it must be Eli who is calling. Eli sends him back because he did not call. This is repeated twice before Eli realises that it is the Lord who is calling to Samuel. This only serves to emphasise the fact that the picture that has been drawn at the beginning of the chapter is an accurate reflection of the spiritual state of Eli and the priesthood in general. It marks a change in the dealing of God. He has revealed His law and given the responsibility of upholding His demands to the priests. The priests have failed in their duty so He now turns to prophets to fulfil this work.
When Eli finally recognises what is happening, he send Samuel back with the instruction to answer the call of the Lord by saying, 'Speak, Lord; for Thy servant heareth'. Samuel returns to his place and waits.
The Lord comes, stands and calls Samuel by name twice. Samuel answers, 'Speak; for Thy servant heareth'. We might think that Samuel has made a mistake but he is actually showing spiritual discernment. He does not know the Lord so he does not speak to Him by name. The Lord reiterates the message which he has given to Eli. Clearly, Eli failed to act when the Lord spoke so now the Lord passes him by. 
Samuel is afraid to tell Eli what the Lord has said possibly because he fears that Eli will be angry. Eli challenges him to tell everything that the Lord has said, invoking an oath in case Samuel is tempted to lessen what the Lord has said. When Samuel tells him, Eli accepts that the Lord has spoken and the Lord must do what He sees to be best.
Samuel continues to grow and the Lord is with him in such a way that nothing that Samuel says fails to be fulfilled. It quickly becomes evident that the Lord has chosen to speak to the people through Samuel, the prophet.
The Lord now chooses to appear again amongst His people in Shiloh. As far as we know from the record of Scripture, the Lord has only appeared on isolated occasions to a man such as Gideon or to the wife of Manoah since the time of Moses. He now establishes a pattern where He will speak directly through His prophets, starting with Samuel but  continuing throughout the remainder of the history of Israel and Judah.
Are we expecting the Lord to speak to us?

Memory Verse 'And the LORD came, and stood, and called as at other times, Samuel, Samuel. Then Samuel answered, Speak; for thy servant heareth', 1 Sam. 3. 10
March 23.	1 Samuel 4. 1-22.
The Ark Taken.
The chapter starts with the fact that the word of Samuel came to all Israel. Here is a man who speaks with all the authority of God so that no one can ignore what he says. This is the way in which our Lord expects us to speak. We can only say what is in the word of God but we need to remember that it is not enough to speak what is in the Scripture alone. We must speak what the Lord directs by the Holy Spirit. It is easily possible that we can be true to Scripture and yet speak in a way that undermines the truth of what we say. It may be that what we say is true, but it is the wrong time to say it or irrelevant to the need ar that time. Any of these may be harmful rather than beneficial.
The Israelites and the Philistines went out to battle. The Israelites were by Ebenezer while the Philistines were in Aphek. When the battle was joined, the Philistines defeated Israel and killed four thousand men. Israel now decide that they will take the ark into the battle. Sadly, they are relying on this in the way that others might rely on charms. They send to Shiloh and Hophni and Phinehas bring the ark into the camp. It is easy to see the folly of the Israelites here, but we can easily forget that we may be guilty of the same mistake. Many Christians act as though going to the services is adequate to satisfy the Lord. We may point out that it will never save a sinner yet still act as though it is enough for believers. The truth is that the Lord is looking for a life from the believer that demonstrates the same faith as we exercise to claim the salvation of God initially. While we may be certain that we cannot lose eternal life, we can lose the enjoyment of it in the present.
When the Philistines realise what is happening, they are afraid but they decide that the only option is to act like men and do what they can. On this occasion, thirty thousand men of Israel fall in the battle. They were acting as though they could use the Lord to fight for them on their terms. The Lord is teaching the truth of what Joshua warned: if they will not obey the Lord, He will fight for their enemies instead of for them. What they have done is to bring judgement from the Lord on themselves. He wants them to learn that they must come on His terms. The same is true for us: we must recognise that the Lord will always uphold His own honour. We cannot rely on His help when we choose to go our own way whether individually or as a company of His people. He may help us, but we can only depend on this if we are not true to His name in our lives. 
News comes to Shiloh and the city is in distress to such an extent that Eli hears the noise of crying and asks the cause of it. The answer suggests the priority that the people attached to the events. They spoke of the nation defeated, the sons of Eli being killed and the ark taken. It appears that this is viewed as the least in importance. The people are concerned for the outward rather than the spiritual. It is also a reflection of the attitude that Eli himself has shown. He rebuked his sons because they defiled the women rather than the sacrifices. As Eli hears what has happened to the ark, he falls of his seat and dies. At this time, the wife of Phinehas was about to give birth. As she hears, she goes into travail and gives birth to a son whom she names Ichabod because the ark was taken. Her main concern is that the glory of the Lord has departed.
Are we genuinely looking for the Presence of the Lord?

Memory Verse: 'And it came to pass, when he made mention of the ark of God, that he fell from off the seat backward by the side of the gate, and his neck brake, and he died: for he was an old man, and heavy. And he had judged Israel forty years', 1 Sam. 4. 18
March 24.	1 Samuel 5. 1-12.
The Ark among the Philistines.
If Israel have to learn the lesson that they cannot expect the Lord to fight for them on their terms, the Philistines learn that the Lord is the only true God. They bring the ark of God from Ebenezer to Ashdod and place it in the house of Dagon. The symbolism is clear, they are suggesting that Dagon is greater than the Lord God of Israel. He will not allow this to pass so, when the men of Ashdod arise early the next day, they find that Dagon has fallen on his face in front of the ark of God. They replace him back in his rightful place but the next morning, they find that he has fallen on his face again in the same way but on this occasion, his head and his hands were cut off and placed on the threshold. There is little doubt in their minds that the Lord has done this but they are not prepared to accept this at once. Such is the superstition associated with idolatry that the priests of Dagon and others who come into the house of Dagon will not tread on the threshold of the house. We might think that it should be obvious that Dagon is limited in his power so there is nothing to fear but the idolaters will not risk any repercussion if they step on the threshold which has been used to show the weakness of Dagon. The Lord continues to act in judgement by bringing a plague on the people in Ashdod. Some are destroyed while others suffer from a tumour.
When the men of Ashdod see what is come upon them, they decide to act and send away the ark of God to Gath. When the ark arrives there, the Lord acts in the same way against that city. There is a very great destruction and those who are not killed suffer from tumours in their secret parts. On this occasion, we are told that the judgement was the same on both great and small. It may be that the Lord gave warning in the first instance which was more limited in its effect but, when they failed to heed the warning, the judgement became more widespread so that all the people suffered.
The men of Gath follow the example of the men of Ashdod in that they send the ark on to Ekron. Both cities have shown their selfish character in that they are only concerned to move the ark out of their own cities. They do not show any concern for the city to which they send the ark. This is a sad indictment of the character of the flesh. They do not show a genuine concern for others as long as they can escape from the trouble that they face.
When the ark comes to Ekron, the men of the city cry out that the men of Gath have sent it to them so that they might be slain. They acknowledge that it is the ark of the God of Israel and that this is the cause of their problem. They show a better attitude than their fellows in that they call together the lords of the Philistines and insist that the ark should be sent away to its own place. They do not try to pass it on to another city. Despite this, the judgement appears to be greater in their case as we read of a very great destruction that spreads throughout the whole city because the hand of God was very heavy. It appears that all the men who did not die under the hand of God suffered from the tumours that the Lord sent.
The chapter ends with a cry that goes up from the city to heaven. They have now realised the only answer to their problem. Israel may have lost the battle but the Lord has forced the Philistines to acknowledge Him. We need to understand that our Lord will be glorified whether it is through us or despite us.
Are we rejoicing in the power of our Lord?

Memory Verse 'And when they of Ashdod arose early on the morrow, behold, Dagon was fallen upon his face to the earth before the ark of the LORD. And they took Dagon, and set him in his place again', 1 Sam. 5. 3
March 25.	1 Samuel 6. 1-21
The Ark Returned.
The ark of the Lord had been in the Philistine country for seven months by this time and now they want to know what they should do. They seem to have two concerns: in the first place, they do not want to bring further judgement on themselves, beyond this they want to know why the judgement has not been removed. Their priests and diviners tell them to be careful not to send the ark back without some form of offering. Once again, they show the nature of carnal religion in that they assume God must be appeased by an offering but they do not take account of the nature of the offerings which He has ordained. They prepare images of the plagues that they have suffered. It is interesting that they speak about mice although nothing had been said before about these plaguing the land. They are aware of all that happened in Egypt when Pharaoh hardened his heart and the Lord brought the land to its knees because they would not let His people go.
Even if they decide that they are going to return the ark, they still take steps to confirm that this is the issue and when they do so, they make a test which is unlikely to be fulfilled in the natural course of events. They prepare an ark which is to be pulled by two cows who have never pulled a cart before. In addition, their calves are taken from them so that their natural tendency would be to return home to their calves. If the cows take the path that leads to Israel, they will understand that they have suffered at the hand of the Lord. If the cows follow their natural instinct and return home, they will take it as an indication that the problems which they have faced are simply coincidental. It may be that this is a genuine desire to ensure that they have understood what is happening correctly but it does appear that they are doing all that they can to ensure that the ark does not return back to the land of Israel. They are probably confused as to what has happened  in that they defeated Israel but the Lord still appears to have judged them however they dare not assume that this is just a coincidence.
As soon as they set the cows free, they go down to Bethshemesh without any deviation so the Philistines understand that the Lord has judged them.
As soon as the men of Bethshemesh see the ark coming on the cart, they rejoice and take the wood from the cart to make a fire on which they can offer the cows as a burnt offering to the Lord. The Philistines look on to confirm what has happened and then return to Ekron in the assurance that the Lord has been appeased.
The Lord now judges the men of Bethshemesh because they looked into the ark of the Lord so over fifty thousand men die at the hand of the Lord. It appears that this only takes place after the Philistines have returned to Ekron, showing us that the Lord will not expose the sin of His people to the gaze of the enemy without good reason.
The men of Bethshemesh are afraid, they do not stop to think that they have brought the judgement of God upon themselves by their actions so they send messengers to Kirjath-jearim, asking them to fetch the ark. It is sad to think that, while the Lord has vindicated His name, the nation of Israel are still ignorant of His demands upon them.
Are we careful to ensure that the Lord has His rightful place?

Memory Verse 'And they of Bethshemesh were reaping their wheat harvest in the valley: and they lifted up their eyes, and saw the ark, and rejoiced to see it', 1 Sam. 6. 13
March 26.	1 Samuel 7. 1-17.
Samuel Judges the People.
The men of Kirjathjearim answer the call from Bethshemesh and bring the ark up to the house of Abinadab, where they make Eleazar, the son of Abinadab, the keeper of the ark. It remains there for the next twenty years during which time the nation seeks the Lord with tears. Samuel speaks to the people and warns them that their tears are not enough on their own. If they are genuine, they must put away every form of idol and serve the Lord out of a true heart without any compromise. The people listen to the words of Samuel so he calls the whole nation together to Mizpeh and promises that he will pray on their behalf. While they are there, the people draw water, pour it out to the Lord and fast. They confess their sin against the Lord and Samuel judges the people.
At this time, the Philistines hear that Israel have gathered together in Mizpeh and their lords decide that they will come against Israel. Humanly speaking, this may raise doubts about the action that Israel have undertaken but the reality is that the flesh will always try to turn us aside from a path of obedience. While we are walking in disobedience, we may often find that our circumstances appear to be favourable but as soon as we want to serve the Lord faithfully, the enemy will attack. This should not surprise us and it should not discourage us.
The immediate reaction of Israel is to become afraid. They have seen evidence of the way in which the Philistines can overcome them on many occasions and they had no thought of war as they gathered at this time. Their second response however is the correct response for this situation; they ask Samuel to cry to the Lord on their behalf continually so that the Lord will save them. Their fear is simply an honest recognition of their own weakness. There is no fault in this as long as it leads us to cast ourselves on the Lord in faith. The language here suggests that this is precisely what the people did; they appear to appreciate that the Lord not only can but also will save them from the enemy.
Samuel offers a sucking lamb for the burnt offering, calls to the Lord and the Lord hears. Even while he is offering up the burnt offering, the Philistines attack and the Lord answers with a great thunder. This puts the Philistines into disarray and means that the men of Israel are able to smite them all the way from Mizpeh to Bethcar.
Samuel sets up a stone between Mizpeh and Shen. Mizpeh has the idea of watching while Shen has the idea of a crag which would be an ideal place of safety. He calls the stone, Ebenezer, suggesting the picture that the people of God can rest in the assurance that the Lord is watching and defending His people at all times. If we could grasp the assurance of this, we would have no cause for fear. The reality of what it meant to Israel at that time is seen in the fact that the Philistines never attacked again in the days of Samuel but rather that Israel recovered the cities from Ekron as far as Gath. The triumph not only silenced the Philistines but eight silenced the Amorites as well. For the rest of his life, Samuel went on the circuit from Bethel to Gilgal to Mizpeh and returning to his home in Ramah where he built an altar to the Lord.
Are we careful to acknowledge the goodness of the Lord at all times?

Memory Verse 'Then Samuel took a stone, and set it between Mizpeh and Shen, and called the name of it Ebenezer, saying, Hitherto hath the LORD helped us', 1 Sam. 7. 12

March 27.	1 Samuel 8. 1-22.
The People Request a King.
The next event of which we read is when Samuel makes his sons judges. This is a sad indication that he has not understood where Eli failed. The fact that a man is spiritual does not mean that his children will be spiritual as well. It also appears that Samuel was guilty in the same way as Eli in that he did not check his sons. They were happy to do whatever was necessary to make personal gain even if it meant that they were bribed and perverted the course of justice.
The elders of Israel unite to come and speak with Samuel at Ramah. The first part of their concern is valid: the sons of Samuel did not follow the same path as Samuel himself. The issue is that they decided on the course of action rather than waiting for the Lord to guide. The fact that the Lord had raised up judges throughout the history of the nation, whether it be Moses or Joshua at first, or the later judges as they were required subsequently, should have been evidence that He would continue to do this. They decided that they needed a king in the same way as the other nations around them. Samuel was upset by this however the text suggests that this was because he felt slighted. The Lord has to tell him to listen to the people because it is the Lord who has been rejected, not Samuel. He reminds Samuel of all that He has done since the time that they came out of Egypt right to this time, Samuel has to remind the people of this and point out the character of a king which is not what they really want.
Samuel returns to the people and tells them all that the Lord has said. He gives a detailed description of how the king will conduct himself. He will take precedence over the rest of the people and will make demands of their children so that they become servants to the king. He will also lay claim to a portion of the increase from their fields, vineyards and olive yards so that his servants are maintained at the expense of the common people. There is nothing to suggest that this is the way that a king must act, it is simply the exposure of the human character. It is something which has been seen throughout the course of history. Men may take power from others because the first rulers abused their position but the later ruler will generally prove to be no better than his predecessor.
Samuel warns that the people will cry to the Lord because of the way in which their king acts but the Lord will not hear them because they have chosen to reject Him. It is sad to think that even after a king like Saul to prove the truth of these words, David's son fulfilled what Samuel prophesies to such an extent that the nation is divided in a way that has not been reversed to this day.
The immediate response of the people is to reject the word that Samuel gives from the Lord because they were determined to have a king in the same way as the other nations. They are clear in their statement that this is the very reason why they want a king. When Samuel brings their response to the Lord, the Lord tells him to grant their request. Samuel then sends the people home while he waits for the Lord to tell him what must be done next.
Are we content to look to the Lord to lead His people?

Memory Verse 'And the LORD said unto Samuel, Hearken unto the voice of the people in all that they say unto thee: for they have not rejected thee, but they have rejected me, that I should not reign over them', 1 Sam. 8 .7
March 28.	1 Samuel 9. 1-27.
Saul Revealed to Samuel.
We are now introduced to Saul, the son of Kish. We can immediately see the way in which the Lord grants the request of the people as well as His hand in the circumstances that surrounded the identification of the king. The people wanted to be like the other nations so the Lord finds a man who stands out in his physical appearance. He is going to teach the people that they must not rely on appearances.
Donkeys belonging to Saul's father, Kish, go missing and he asks Saul to take one of his servants and find them. They travels throughout the land of the Benjamites and come to the land of Zuph were Saul is ready to abandon the search because his father is likely to be more concerned for Saul's safety than the donkeys. The servant realises that there is a man of God in the city where they are who is known to be honourable. He suggests that they ask counsel from him because it is known that what he says always comes to pass. Saul agrees but he wants to bring an offering for the man of God. This suggests the corruption that may be present among the people in general. The servant of the Lord would not expect a reward for passing on the word of the Lord but we have already been told that Samuel's sons did. The servant has a quarter of a shekel of silver which he offers to give to the man of God in payment for the information that they want. 
Saul agrees to go so they come to the city where the man of God was and ask some young maidens to direct them to the man of God. They tell the men that he is just in front of them and they will see him because he has come to the sacrifice of the people that is to be held that day. The people will not eat until the man of God arrives so the maidens advise Saul and his servant to hurry. As they reached the city, they meet Samuel.
While this was happening, the Lord had prepared Samuel: on the previous day He had told Samuel that He was sending a Benjamite the next day and that he would be the man who would reign over Israel. As Saul comes, the Lord tells Samuel that this is the man of whom He has spoken. Saul asks directions to the house of the seer and Samuel tells him that he is the man whom Saul seeks. He adds that he must eat with Samuel that day and the next day he will send them away with all the information that they need. He adds that the donkeys have been found for three days. He adds that Saul is the desire of Israel. Saul dismisses this but Samuel brings him into the parlour and gives him the chief place at the feast where thirty guests were present. He also asks the cook to bring the special portion which he offers to Saul.
After they spend the evening together, they arise the next day early and Samuel says that he will send them away but, as they leave, Samuel tells Saul to send his servant on because there is something which he must tell Saul alone. Here we see the ways of God: Samuel is preparing Saul for the time when he will be identified as the king of Israel but he must also ensure that no one else knows until the Lord reveals this to the people. By telling Saul in private, he knows that no one else will hear until the appointed time. 
Let us never forget that the Lord may grant our requests rather than His desires.

Memory Verse 'To morrow about this time I will send thee a man out of the land of Benjamin, and thou shalt anoint him to be captain over my people Israel, that he may save my people out of the hand of the Philistines: for I have looked upon my people, because their cry is come unto me', 1 Sam. 9. 16
March 29.	1 Samuel 10. 1-16.
Saul Anointed. 
Samuel now tells Saul that the Lord has appointed him to be king over Israel. He gives a list of signs that the Lord will give to confirm the reality of this. The first is that he will find two men by Rachel's sepulchre in the border of Benjamin who will confirm that the donkeys have been found and that Saul's father is now concerned as to what has happened to him. This is exactly what Saul anticipated however the intervention of the servant means that the Lord has identified his choice of king to Samuel.
The next sign is that they will come to the plain of Tabor and three men will meet them on their way to Bethel. One of these will carry three kids, the second three loaves of bread and the third a bottle of wine. They will greet Saul and his servant and will give Saul two loaves of bread which he must take from them.
The third sign is when they come to the hill of God where there is a garrison of the Philistines. They will meet a company of prophets who will come down from the high place with a psaltery, a tambourine, a pipe and a harp. These men will prophesy and Saul will prophesy with them and be turned into another man.
Saul has had an encounter with God through Samuel and there is no way that he can be the same again. This should be true for all of us as believers because the word of God comes to us in the power of God and its purpose is to transform us into the image of Christ by the power of the Spirit of God. Samuel tells Saul that he must do whatever the occasion demands when these events occur. The Lord is preparing him for the work that he must do and he must be willing to submit to the Lord for this.
All the signs were fulfilled as Samuel had indicated and when he met the company of prophets, Saul began to prophesy with them. He did this in a place where he was known to the people and they questioned what was happening. They do not understand what the Lord is doing but they ask whether Saul has become a prophet. It is interesting to see that there is a similar incident when Saul has been set aside by the Lord. This is a confirmation that the Lord has spoken to Saul and it should serve as an indication for him that the Lord expects him to listen to His voice in order to lead the people. The later event should have served as a reminder to Saul of where he began and the power that was given to him at the first. He chose to turn his back on the Lord and to go his own way, bringing trouble on the people
Finally, he came to the high place where his uncle met him and his servant and asked where they had been. Saul explains how they looked for the donkeys and when they could not find them, they went to ask direction from Samuel. When his uncle asks what Samuel told him, Saul simply says that Samuel told him that the donkeys had been found. He did not say anything about the matter of the kingdom. This is commendable in that it is evidence of outward humility. It appears from the details that we are given here that this was a genuine humility at the time however the later events will show that it was not founded in the heart so Saul would become a prey to pride which would lead to his own destruction.
Are we marked by true humility?

Memory Verse 'Then Samuel took a vial of oil, and poured it upon his head, and kissed him, and said, Is it not because the LORD hath anointed thee to be captain over his inheritance?', 1 Sam. 10. 1

March 30.	1 Samuel 10. 17-27.
Saul Identified to the People.
Samuel now calls the people to Mizpeh to identify the king. He tells the people what the Lord thinks about their action. He has brought Israel out of Egypt, delivered them from the Egyptians and from all the kingdoms that opposed them and that oppressed them but they have decided to reject Him. This is not the rejection of a king who has oppressed them, it is not even the rejection of a king who has failed to do what they might have asked. It is the rejection of a God who has done everything that He could for the people. They have chosen a man in place of the God of heaven who is greater than all.
Samuel now calls for the people to come by their tribes. As he does so, the Lord identifies Benjamin as the tribes from which the king would come. The family of Matri that includes Kish and Saul is chosen and finally Saul himself is identified as the king. By the time this happens, Saul cannot be found because he has hidden himself among the goods. It is good that Saul recognises he is not worthy of the position but, sadly, he does not follow this up by turning to the Lord for the help that he needs. This will be highlighted very quickly in his reign when he steps beyond the boundaries that are set for the king.
The Lord tells the people where to find Saul and when he comes, it is clear that he is much taller than any of the people to such an extent that no one reaches beyond his shoulder. The Lord has found a man who fulfils the physical requirements of a king but these are of little importance compared with the fact that he must give a spiritual lead. It is sad to see that Samuel is as much taken with the size of Saul as the rest of the people. He allowed natural relationships to take precedence over spiritual character as far as his sons were concerned and now he allows physical characteristics to take precedence in the choice of a king. The Lord has allowed the people to have the king who meets what they wanted to see. When David is identified, the Lord clearly states that he is a man after His own heart but there is no such commendation of Saul. Every detail that we are given suggests appearance rather than spiritual character. The people welcome the king with the cry, 'God save the King'.
Samuel now outlines again the character of the kingdom and writes it in a book which is laid up before the Lord so that the people can confirm that what Samuel has warned is what they see when they have a king. He does not take long before the wisdom of this will become apparent when Saul chooses to follow his own ideas instead of the Lord.
Whatever the thoughts of the Lord may be concerning Saul as king at the time, he is still the king that God has set in place and as such God touches the hearts of men so that some of them identify themselves with Saul to the extent of going to Gibeah. Samuel had warned that this would happen because Saul demanded it but this is a voluntary action at the time. In contrast there are others who despised Saul and asked how he could save the people. We see clear evidence of the principle that we are expected to honour the king in that those who follow Saul are commended while those who despise him are condemned by the Lord. Our subjection is not determined by the character of those in authority, it is obedience to the Lord
Are we prepared to face up to the consequences of our actions?

Memory Verse 'And ye have this day rejected your God, who himself saved you out of all your adversities and your tribulations; and ye have said unto him, Nay, but set a king over us. Now therefore present yourselves before the LORD by your tribes, and by your thousands', 1 Sam. 10. 19
March 31.	1 Samuel 11. 1-15.
The Attack of Ammon.
Nahash the Ammonite comes up against Jabeshgilead and the men try to make a covenant with him. They offer to serve him if they can agree the terms of the covenant. It is likely that this may have been the background to the demand for a king. If the people saw that the enemy was preparing for battle and the sons of Samuel were not reliable, they may have thought it better to have a king. The ploy of the Ammonite is very similar to the Amalekites in that he comes against one city rather than against the whole nation. It may be that the men of Jabeshgilead do not believe that the king or the people as a whole would defend one city from the attack of an enemy.
Nahash shows his true character by making the demand that all the people remove their right eye as an evidence of the shame of the whole nation. He has thought to use the defeat of one city to bring the whole people into subjection. What he will actually achieve is to bring the whole nation against him so that he is defeated. It shows the folly of men who try to press their advantage beyond its limits. This is always the weakness of the flesh.
The elders of the city ask for seven days in which they will present the case to the whole nation and see what response they receive. If Nahash had simply asked for something that only affected the one city, he would have achieved the victory. By asking for more, he has engaged the whole nation in the conflict.
The result of the message is that the whole nation weeps until word comes to Saul in Gibeah. He immediately calls on the people to join in battle against Nahash. The events at the end of the book of Judges suggest that there would be a family link between Saul and Jabeshgilead which may have encouraged his action. What is certain is that the fear of the Lord comes on the people and makes them in response to Saul's demand. The result is that three hundred and thirty thousand men join with Saul to fight the Ammonites, thirty thousand from Judah and the rest from the remaining tribes. After this army is gathered, Saul sends word to the men of the city that they will come to engage in battle on the next day. The city receives the news with joy.
The men of Jabeshgilead send to Nahash to tell him that they will engage in battle on the next day. When the time comes, Saul prepares his army in three companies and they come against the Ammonite in the morning watch, as the sun rises, and they fight against them in triumph until the heat of the day. The victory is so complete that no two Ammonites were found together after the battle. The Lord sets his seal on the appointment of Saul as king. There is now no reason for the people to question his right to the throne. Sadly, if some did not want him as king, others who did follow Saul at first are prepared to kill them in the light of this victory. It shows the character of the nation, even after the time when Samuel judged. There is no true fear of God in their eyes. Saul wisely calls on the people to rejoice in the deliverance of God while Samuel calls the people to Gilgal in order to establish the kingdom in the hands of Saul. There is joy and rejoicing amongst all the people as a result.
Are we prepared to fight the battles of the Lord?

Memory Verse 'And all the people went to Gilgal; and there they made Saul king before the LORD in Gilgal; and there they sacrificed sacrifices of peace offerings before the LORD; and there Saul and all the men of Israel rejoiced greatly', 1 Sam. 11. 15

April 1.	1 Samuel 12. 1-11.
Samuel's Final Address.
Samuel now challenges Israel with what they have done. He starts by pointing out that he has conceded to their wishes to have  king over them. It is clear that he is still not happy to accept their choice but the Lord is holding them to it and the king has been established. In addition, Samuel is now old and grey, the people know his sons and they have seen him from his childhood through until this day. Here is someone who has been open to the view of the people from his youngest days. This is a true test of character. It is relatively easy to live in a way that is not fully exposed to the view of the people, we are all able to hide some things of which we might be ashamed. If someone has only been known in their later life, they are more likely to commend themselves to the people because of their experience. Samuel has lived in a way that commends himself to the people from a child. This is seen in the life of our Lord when Luke records that he grew in wisdom and stature, and in favour with God and man, Luke 2. .
Samuel now brings a challenge to the people: he asks them to testify before the Lord if he has cheated anyone in any way or if he has oppressed or falsely treated anyone. Here is a perfect example of the way in which an elder should live before men today. The true elder should be able to raise this challenge, not only in the eyes of his fellow believers, but also in the sight of everyone with whom he comes into contact. It is what is meant by saying that he must be without reproach or blameless.
The people are quick to reply to the challenge of Samuel: there is nothing which anyone can raise against him. Samuel calls the people to testify before the Lord that this is the case. He is careful to ensure that no one will try to suggest that this is merely something that was said to please Samuel at a time when he might have been upset.
Samuel now reminds the people of what the Lord has done. He raised up Moses and Aaron and use them to bring the fathers out of the land of Egypt. It is the Lord who has brought the people to the place where they are at this time, it has nothing to do with any man. He now calls the people to listen while he reminds them of all that the Lord has done and what it means to them today. The Lord sends Moses and Aaron in response to the cry of the people and brought them into the place where they are now living. He sold them into the hand of Sisera, the Philistines and the king of Moab because they forgot all that he had done and served the idols of the land, especially Baalim and Ashtaroth. When they cried to the Lord in their oppression, he listened to their prayer and sent judges such as Jerubbaal, Bedan, Jephthah and Samuel. Every time that they were oppressed, they had to admit that it was their own sin which had brought the judgement of God on them, the Lord had never treated them  in a way that they did not deserve. Equally, when they did cry to the Lord for help, He always heard them and answered their plea. There is no basis on which they could claim that the Lord had failed them. Samuel has put a personal challenge to them and they had to confess that he had done them no wrong. He puts a historical challenge to them and the result is the same, the Lord has never failed. Their demand for a king has no foundation that will stand the scrutiny of any impartial judge.
Are our lives above reproach before the eyes of men?

Memory Verse 'And he said unto them, The LORD is witness against you, and his anointed is witness this day, that ye have not found ought in my hand. And they answered, He is witness', 1 Sam. 12. 5
April 2.	1 Samuel 12. 12-25.
The Final Charge to the People.
We now learn the reason why Israel wanted a king. When they saw Nahash the Ammonite come, they decided that they could not trust the Lord and the judges that He raised up any more. Instead of relying on the Lord, they wanted a visible figurehead even though they should have realised that any king would be far weaker than the Lord. The Lord has answered their request and given them Saul as the new king of Israel. Samuel warns the people that this does not alter their dependence upon the Lord for their strength. They may have a king like the other people but their king is powerless unless he finds his strength in the Lord. If they fear the Lord, serve Him and listen to His voice, they will find that it is the path to prosperity. If they will not obey the voice of the Lord, He will fight against them in the same way as He fought against their fathers. Having a king does not alter their standing in any way, the Lord is still the only source of their strength.
Samuel now calls on the people to watch as the Lord gives a solemn reminder of His power as well as a warning that He knows that their heart is not right with Him. It is the wheat harvest but the Lord will send thunder and rain as a warning that He knows how wicked their heart is. We may think that this should be of little consequence but the reality is that the people have denied their God by their actions. Sadly, it is just as easy today for us to rely on men rather than to trust in the living God. When we do this, we are as guilty of sin against the Lord as Israel were. The only Head that the word of God sanctions is Christ. If we set up any man or group of men in the place that belongs to Christ, we have denied the Lord in our hearts. It is something that He cannot condone.
When the people see the sign that Samuel prophesied come to pass, they plead with him to pray to the Lord his God for them so that they do not die. The language is significant but sad in that it is a confession from the people that they have no personal relationship with God. This is something to challenge each of our hearts. It is easy to live on the experience of others and to follow a pattern that they have laid down. This is empty ritual and it will accomplish nothing for the glory of God. Samuel is able to assure the people that the Lord is merciful and He will not condemn them if they serve him with a whole heart. It is good for us to grasp this lesson; it is easy to feel as though we have failed because of sin in our lives. The Lord wants us to understand that He is merciful and ready to forgive. He will not hold our failures against us if we repent and follow Him with a true heart. His name and  character are linked with all that happens to us, if we are seen to fail, it may cause the name of the Lord to be blasphemed by men who say He cannot uphold His people. The danger is that we may become content with an outward form that does not satisfy the heart of God.  In this case, our actions are denying the name of the Lord so He will have to defend His honour by exposing us for what we really are.
Samuel calls on the people again but before his second call, he gives a solemn commitment that he will pray for them and he will teach them the way in which they should live. They may have chosen someone in his place, he will not forsake his responsibility before the Lord. This is an example for all of us to follow.
Are we ready to pray for those who do not want our guidance?

Memory Verse 'Moreover as for me, God forbid that I should sin against the LORD in ceasing to pray for you: but I will teach you the good and the right way', 1 Sam. 12. 23
April 3.	1 Samuel 13. 1-8
Saul's First Failure.
After two years, Israel are still under the dominion of the Philistines and it appears that Saul is not overly concerned about this. He takes two thousand men to Michmash and Mount Bethel while he leaves a thousand with Jonathan in Gibeah. He sends the rest of the people back to their tents. He clearly has no thought of attacking the Philistines.
Jonathan takes the garrison of Philistines in Geba and the news reaches the ears of the rest of the Philistines. It also reaches the ears of Saul who sounds a trumpet throughout the whole land so that the Hebrews hear of the triumph. The character of Saul is apparent when we find that the people hear that Saul has taken a garrison of the Philistines. We do not know exactly how this came about but it is clear from the narrative that Saul took no steps to ensure that Jonathan received the credit for the victory that he had accomplished. It may be that Saul made a profession of humility when Samuel spoke of the kingdom but it is now clear that he is ready to accept praise even when it is clearly unwarranted. There is a second part to the message which may have been designed to cover for Saul if the first part was not received well. The Philistines have been angered by the action so the people have to gather to Gilgal in anticipation of a battle. While Saul was ready to accept the praise, it may well be that he would have been as quick to pass the blame to Jonathan if the people have not responded. This is the character of the flesh: it wants whatever praise it can claim but it does not want any of the hardship that might go with it.
As Israel gather, the Philistines gather with thirty thousand chariots, six thousand horsemen and more people than could be numbered. They all gather in Michmash. When Israel sees the army that has gathered against them, the people were distressed because they saw that the situation was hopeless. They hid in caves, in woods, rocks and any other place that might provide shelter and defence. Some even crossed the Jordan to the land of Gad and Gilead in fear for their lives. It may be that two years before, they had welcomed Saul as king to such an extent that some wanted to kill those who did not accept him. Two years have passed and now the people see that Saul is not the great deliverer that they thought he would be. Many flee in fear for their lives. Saul himself is no example in that he remains in Gilgal but he leads an army of people who tremble at the prospect of what might happen.
Although we are not told the detail, it is clear that Samuel had made an arrangement with Saul that he would come within seven days to present an offering to the Lord. It would appear that this was the response of Samuel and that the seven days was the time which it took for the two armies to gather. At the end of seven days, Samuel has not arrived at  Gilgal and the people start to scatter. The call to arms appears to have had the reverse effect in that Saul does not gain any for his army but rather he loses some of those who were with him. This is to be expected in light of what has happened. Saul is not ready to give credit to others for what they have accomplished so the Lord will not honour him in the eyes of the people. We need to understand that Christ must be the gathering centre for the people of God and anything else will only divide no matter how appealing it may be as far as our thinking is concerned.
Are we trusting in every circumstance of life?

Memory Verse 'And Jonathan smote the garrison of the Philistines that was in Geba, and the Philistines heard of it. And Saul blew the trumpet throughout all the land, saying, Let the Hebrews hear', 1 Sam. 13. 3
April 4.	1 Samuel 13. 9-23.
The Judgement of the Lord.
When Samuel fails to arrive, Saul decides to offer a burnt offering and calls on the people to bring the burnt offerings and peace offerings to him. This is a clear violation of the law which forbade any except the priest from offering to the Lord. It appears that Saul had only just offered the burnt offering when Samuel arrived. It may be that he was a little later than the time that he gave but the delay exposed the pride of Saul who thought that he might offer in the absence of the priest.
As Saul went out to meet Samuel, Samuel challenged him by asking what he had done. Saul gives three reasons for his action: the people were scattering, Samuel was late arriving and the Philistines had gathered for the battle. To the human mind, this would appear to be a valid argument but faith rests in the promise of God so it will never act in haste. The first reason may be a further indication of the pride of Saul as he sees his authority diminish in the face of the Philistine advance.. The conclusion that Saul draws shows his lack of faith. He is afraid that the Philistines will come before he makes supplication but he does not understand that he needs to obey the word of the Lord. True faith will always obey what the Lord has said and leave the issues with him. Saul says that he forced himself, and this may be true, but it would only show the fact that he is acting in wilful disobedience.
Samuel has to expose the folly of Saul: his act of disobedience means that he will lose the kingdom. The Lord had given him the kingdom and was prepared to establish it to him for ever but He cannot condone disobedience. By one act, Saul has lost his inheritance. We must understand that the holiness of the Lord means that He will not condone those who act in wilful disobedience to His Word. He makes allowance for ignorance although this is still sin and should be confessed as soon as it is recognised, but wilful disobedience is an act of rebellion against the Lord. The Lord tells Saul that He has sought a man after His own heart to be the captain over Israel. The timings that we are given suggest that David was not even born at this time yet the Lord knew where He would find the king.
Samuel returns from Gilgal to Gibeah, the city of Saul. Saul numbers the people and finds that there are only about six hundred men with him. This shows the extent of the departure in the face of the enemy especially as Jonathan has joined with his father. Where there were two thousand men with Saul, one thousand with Jonathan and many more who was sent away, the number has now fallen to a mere six hundred. There is no way in which Saul can engage the enemy in his own strength. The Philistines send out three small companies to spoil the people: one company attacks Ophrah, the second company attacks Bethhoron and the third, the path to the valley of Zeboim. The Israelites are defenceless because they do not even have a smith to sharpen the implements that they need for harvest in case they would try to make swords. The only people with sword or spear were Saul and Jonathan. The Philistines held the garrison on the way to Michmash so that the people were effectively trapped. The situation appears to be hopeless for a man of the flesh, but the Lord has an answer to this.
Are we prepared to wait for the Lord in every circumstance?

Memory Verse 'But now thy kingdom shall not continue: the LORD hath sought him a man after his own heart, and the LORD hath commanded him to be captain over his people, because thou hast not kept that which the LORD commanded thee', 1 Sam. 13. 14
April 5.	1 Samuel 14. 1-15.
Jonathan and His Armour-Bearer.
One day, Jonathan suggests to his armour bearer that they go towards the Philistines' garrison but he does not tell his father. Saul remains in the further part of Gibeah with the six hundred men who remained faithful to him. Ahiah, the son of Ahitub, the brother of  Ichabod, is the priest at that time. No one registers that Jonathan was missing.
Jonathan goes through a narrow passage with a sharp rock on either side, one is named Bozez and the other Seneh. As they go, Jonathan suggests that they test to see if the Lord would help. He is fully aware that nothing can be accomplished without the help of the Lord and he is equally aware that the Lord does not need an army to accomplish His purpose. He decides on the test that they should use to gauge the reaction of the Philistines as they see two Israelites approach the garrison. Here is an act of faith which should have come from his father. Jonathan faith in the Lord to fulfil the victory on their behalf whereas his father is judging the circumstances by what he can see.
The test is basically that the two men will do exactly what the Philistines tell them to do: if they tell them to wait where they are, Jonathan and his armour bearer will understand that the Lord is telling them not to engage in battle. If they tell them to come, they will know that the Lord is promising them that he will fight for them against the Philistines. They will not take any account of the tone of the response that the Philistines give.
As Jonathan and his companions apply the test, the Philistines begin to mock them with good reason in that the army of Saul has vanished in the face of the Philistine army. In the course of their mockery, the men tell Jonathan and his companion to come up so that the Philistines can prove their mastery over the Israelites. If they had listened to the words, Jonathan and his armour bearer might well have retreated but Jonathan's faith is strong so he immediately understands that the Lord has directed them to go against the garrison. He tells his companion that they must go up in the assurance that the Lord is going to fight for them.
The position of the garrison means that they have to use their hands to climb which would have discouraged most soldiers from even considering such an option. Once again, the faith of Jonathan is strong in that he is prepared to obey the Lord's direction at a time when it is completely against human reason. As they reached the garrison, the Philistines begin to fall so quickly that twenty men fall within the first half an acre that the two Israelites attain. As this happens, the army, the field and all the people in the garrison shake. It is clear that the Lord is behind this. Jonathan has moved in faith against all the odds and against every strategy that men would ever consider and the Lord has rewarded his faith by giving the beginning of a mighty victory which could never have been thought possible even by the army of Israel if it had remained intact. This brings a challenge to our hearts. We may easily become discouraged by the apparent impossibility of our circumstances but we need to remember that our Lord on His own is stronger than the greatest host of enemies that we may face.
Are we prepared to face the enemy in the power of the Lord?

Memory Verse 'And Jonathan said to the young man that bare his armour, Come, and let us go over unto the garrison of these uncircumcised: 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
April 6.	1 Samuel 14. 16-30.
The Battle Engaged.
The watchman of Saul are amazed as they look and see the multitude of Philistines beating each other down in their haste to get away. It may be that there are only two Israelites but they are well aware that the Lord is fighting for Israel so there is no escape. Saul decides to find out who is missing and learns that Jonathan and his armour bearer are the only people who are not amongst the company. He next decides to ask counsel from the Lord so he calls for the ark of God to be brought. While he is talking with the priest, the noise from the Philistines increases and Saul decides not to wait any longer to act. As they all come to the battle, they find that there is confusion among the Philistines who are now fighting with each other. In addition, Israelites who had moved across to join the Philistines now returned to fight with Israel while those who had hidden from the enemy army also come to join in the triumph of the day. It is sad to see how often this is reflected in our own day. It is seen when people leave a company because it is small only to return when it shows signs of recovery. While we have no mandate to exclude any believers from the fellowship of the local company for this, it is a cause for concern as this attitude will undermine the witness as a whole.
The Lord has delivered Israel from the Philistines and the battle has every sign of turning into a massacre as it passes over Bethaven. At this time, a problem arises because the men of Israel are weakened by a vow that Saul had imposed on them. Rather than rejoicing to see the hand of the Lord at work, Saul tried to add his own efforts to the work of God: he put the people under a vow that they would not eat until the evening.  His purpose in this was to show that they were dedicated to the task of overthrowing the enemy but his error was in thinking that some outward form or ritual could supplement the power that comes from the hand of God with His people. No one dared to eat food because of the vow.
As they chase the Philistines, they come into a wood where there was honey on the ground but the people would not eat for fear of the oath that Saul had placed on them. Jonathan had not heard what his father had said so he took some of the honey from the end of the rod that was in his hand and his eyes lighted up. The people immediately told Jonathan about the oath that his father had imposed on them. They still would not eat even though they fainted with hunger for lack of food because of the curse that Saul had invoked. It is evident to all that the vow which Saul took had only brought trouble on the people but no one could defy the king. Here is a sad example of men who are guided by carnal principles which are in conflict with the path of faith. When the Lord is working, all that we should ever do is to watch with joy and rejoicing and to wait for the Lord to show what we should do. It may be that the delay in replying to Saul was so that the Lord could achieve a greater victory over the Philistines in His own strength. Although Saul may have had good intentions, what he has done is to limit the victory and this will always be the case when we move in haste rather than wait for the Lord.
Jonathan can see the folly of all that has taken place but it is not his place to argue with his father. He places himself in danger by suggesting that his father might have been unwise in invoke in such a vow to the detriment of the people.
Are we guilty of making a show of piety rather than walking by faith?

Memory Verse: So the LORD saved Israel that day: and the battle passed over unto Bethaven', 1 Sam. 14. 23
April 7.	1 Samuel 14. 31-52.
The People Deliver Jonathan.
The slaughter of the Philistines continues as far as Aijalon but at this point it comes to an end because the people are too faint to continue. The result is that they fly on the spoil and eat the meat with the blood. Some of the people point out to Saul that they are sinning against the commandment of the Lord in that they are eating with blood. He take steps to kill the animals in a way that conforms to the law of God so that the people could eat with liberty. He also builds an altar to the Lord which is the first time that he has built an altar as opposed to using an altar that already existed. Sadly it is also the last altar of which we read Saul building.
Saul wants to continue after the Philistines through the night but the priest suggests that they should ask the Lord. The night would give opportunity for the Philistines to hide and to surprise the Israelites which could reverse the outcome of the battle. Saul follows the advice but the Lord does not answer that day. He immediately assumes that this is because there has been sin among the people. This is inconsistent in that he did not wait for the answer earlier in the day when he imposed his oath on the people. He is so determined to continue his show of spirituality that he demands an answer as to who has sinned and silenced the Lord. The reality is that Saul acted in haste not faith earlier and that this is at the root of the silence of the Lord now but this would mean accepting his failure. The flesh is always reluctant to do this.
Saul is so determined that he is prepared to sacrifice his son, Jonathan, who has brought victory to the people for the sake of his oath. He appears to have a suspicion because he calls for Jonathan to stand with him while the rest of the people stand on the other side. The people concede to the demand of Saul even though the language clearly shows that they are not happy. It may be that they think that the Lord is objecting to the fact that they eat with blood. It may be simply that they recognise the authority of the king even if they disagree with his actions.
The result is that Jonathan is identified as the person who has sinned and Saul is ready to kill him because the victory is not complete. It may be that this is a way in which the Lord reminds the people that they have a duty to obey the king, it may be that the Lord is exposing the foolishness of Saul. Both are clearly true as Jonathan did speak against his father. He confesses what he did although he does not tell how he spoke about his father's folly. Here is the flesh at work: without Jonathan there would not even have been the beginning of the victory yet Saul is ready to kill him because of his action This was taken in ignorance, but it has been identified as the cause for the victory being incomplete. The people step into stop Saul from his desire so Jonathan does not die but Saul has to concede any further triumph against the Philistines.
The character of Saul's kingdom is described in terms of fighting against enemies on every side and vexing them but the only full victory that is recorded is against the Amalekites in that he delivered Israel from the hands of the spoilers. The Philistines were an enemy for the whole of Saul's reign.
Do we impose our demands at the expense of everything else?

Memory Verse 'For, as the LORD liveth, which saveth Israel, though it be in Jonathan my son, he shall surely die. But there was not a man among all the people that answered him', 1 Sam. 14. 39
April 8.	1 Samuel 15. 1-9
Saul and the Amalekites.
The Lord sends Samuel with another message for Saul; he reminds him that it was the Lord who anointed him to be the king over His people, Israel. It may be that the Lord is giving him a further opportunity to show that he is prepared to obey the voice of the Lord. This does not negate the earlier statement that the Lord would take the kingdom from him, it is an indication that the Lord knew the heart but He now wants to show clearly that He has made an accurate assessment. In the light of later history, some might claim that Saul was harshly judged for acting out of turn on one occasion. The Lord now gives a simple and clear command that He wants Saul to execute judgement against Amalek because of the way in which they took advantage of the weak among the children of Israel as they came from Egypt into the land of promise. Amalek showed no mercy to the children of Israel so the Lord will bring his actions on his own head through Saul. He tells Saul that none must be allowed to live, not even the flocks or herds.
Saul gathers two hundred thousand footmen together including ten thousand men of Judah. He comes against one of the cities but first he sends a message to the Kenites to warn them to escape before he executes judgement against the Amalekites. Although he was not told to do this, the reason that he gives to them for the warning shows that he has a desire to do what the Lord wants without going beyond the word of the Lord. This action is intended to be a judgement against those who opposed the people of God, it is not intended to include those who befriended them and helped them. For this reason, the action appears to be right and there is certainly no rebuke given for what Saul does. His later actions will bring a severe rebuke as well as a confirmation of the judgement of the Lord against him. Saul's warning is heeded and the Kenites separate themselves from the Amalekites before Saul attacks.
When Saul comes against the Amalekites, the victory is complete and they are left to flee as far as Shur which is nearly into Egypt. He captures Agag, the king of the Amalekites, and destroys all the rest of the people. It is easy to understand that he wants to make a show of slaying Agag, possibly to enhance his standing with the people, possibly to shame the enemy publicly.
As far as the livestock is concerned, Saul and his army spare the best of the sheep, oxen, lambs and any other that might be seen as good. They did not destroy them completely as the Lord had commanded. Anything that was not acceptable in the eyes of the people was destroyed.
As we consider the actions of the people, we can see the reason behind them but we need to understand that they have overlooked the first principle of faith which is that we take the Lord at His Word literally. The Lord gave a commandment to kill every Amalekite, this did not mean that they could try to gain an advantage by shaming their king publicly. In the same way, they were told to kill every animal, this did not include choosing the best even if it was to bring a sacrifice to the Lord. The lesson will be taught clearly in the following verses but it is simply that we must obey the Lord at all times explicitly.
Do we place our thoughts above the Word of God?

Memory Verse 'And he took Agag the king of the Amalekites alive, and utterly destroyed all the people with the edge of the sword', 1 Sam. 15. 8
April 9.	1 Samuel 15. 10-35.
The Rejection of Saul.
Samuel now has to pass on the Lord's verdict on the actions of Saul and the men of Israel. This is not an austere God who expects unreasonable obedience, He is sad at the actions of Saul, He does not take any pleasure in passing judgement which is why he gave Saul an opportunity to prove himself. All that Saul has done is to confirm the earlier sentence. If the Lord is sad, Samuel appears to be even more upset and pleads with the Lord all night. It is sad to see that, if Samuel was unhappy with the initial request for a king, he is equally unhappy when the Lord chooses to replace the man who fitted the people's choice with a man after His own heart.
Early in the morning, Samuel goes out to meet Saul and Saul greets him with the assurance that he has fulfilled the commandment of the Lord. Samuel asks about the sounds that he hears from animals only to be told that they have kept the best of the sheep and oxen to bring as an offering to the Lord. Saul shows something of his character when he speaks of the Lord as the Lord thy God, indicating that he has no personal knowledge of God for himself. His actions are now confirmed by the words that he speaks.
Samuel delivers the message that the Lord has given. The Lord raised him up as king over Israel when he was nothing in his own sight and now the Lord has asked him to undertake a simple request. He must completely destroy the Amalekites because of their sin. He has disobeyed the commandment of the Lord by bringing spoil when the Lord has said that all must be destroyed. Saul argues that he has obeyed the voice of the Lord and that he has only brought Agag the king and the best of the flocks and herds so that they could offer them to the Lord. Saul has failed to understand the fundamental principle that the secret of power for the people of God is implicit obedience to the word of God. The offerings that the people bring are an outward form which is meaningless if the heart is not right. If they do not obey the voice of the Lord, no amount of sacrifice will make up the deficit. Sadly, it is a lesson which the people would never learn. The Lord brings the same challenge to the nation through Isaiah and He effectively brings it again in His public ministry when He quotes the words of Hosea, I will have mercy and not sacrifice.
Saul now admits his sin but passes the blame to the people. He asks Samuel to pardon him and to come with him to present an offering. Samuel refuses at first and demonstrates that the Lord has removed the kingdom from Saul by tearing his own mantle. The Lord will not change his mind. Saul pleads again for Samuel to stand by him at the sacrifice which he does. He then calls for Agag to be brought. Agag is happy to come thinking that his danger has passed and that he will not die. Samuel proceeds to execute the sentence of the Lord against him. It is notable that he does not leave this for Saul to perform. If the idea was that Saul would be honoured by the execution of Agag, the reality is that Saul has been shamed not only in private by the words of Samuel but also by the action of Samuel here. This is effectively a statement that Saul cannot be entrusted with the work that the Lord has given to him. This is the last time that Samuel comes to see Saul although he does mourn for him. It will be many years before the word of the Lord is fulfilled, but it will not fail.
Do we recognise the need for implicit obedience to the word of God?

Memory Verse 'And Samuel said, Hath the LORD as great delight in burnt offerings and sacrifices, as in obeying the voice of the LORD? Behold, to obey is better than sacrifice, and to hearken than the fat of rams', 1 Sam. 15. 22
April 10.	1 Samuel 16. 1-13.
The Anointing of David.
It now becomes clear that Samuel's mourning extends for a considerable period of time as the Lord has to rebuke him. The Lord asks how long he will mourn for Saul. Samuel must realise that the Lord has rejected Saul because of his refusal to obey. He now sends Samuel to the family of Jesse the Bethlehemite because one of his sons will become king in place of Saul.
Samuel recognises the danger in this because he realises that Saul will kill him if he hears what Samuel is doing. This, in itself, should alert Samuel to the fact that Saul is not fitted to be the king of Israel. There is no place among the people of God for men to dictate their terms to the rest of the saints especially a man of God such as Samuel.
The Lord sets out the way in which this will be achieved peaceably. Samuel will take an heifer so that he can present a sacrifice for the Lord and Jesse will be called to that sacrifice with his family. The sacrifice implies a peace offering in which the people had a portion. When Samuel comes to Bethlehem, the elders tremble because they do not know the reason. They ask if he has come in peace, possibly thinking that he may have come to judge. Samuel confirms that he has come in peace and that the elders, along with the family of Jesse, are to share in the sacrifice that he will make. Before they can do this, they must be sanctified  because the holiness of the Lord must be upheld.
As soon as Samuel sees Eliab, the firstborn son, he assumes that he must be the man whom the Lord has chosen. We are not told precisely why this is the case although the answer of the Lord indicates that it is something about his appearance. The fact that the Lord speaks of both the face and the height of the man leaves the precise reason open to speculation. It also means that we are justified in applying either criterion. The face often suggests the character of a man while the height might emphasise his physical prowess. Neither of these are satisfactory in themselves as reasons for a man to undertake a work for the Lord. He is looking on the heart so natural qualities are less important although spiritual character may be seen to some extent in the face of a man.
One by one, Jesse calls his sons and makes them pass in front of Samuel but the Lord has to refuse each one. Samuel asks Jesse if this is all his family to which Jesse replies that he has one further son who is looking after the sheep. Jesse speaks of him as the youngest or least of the sons. It may be that the idea is intended more as the least in that David is discounted by the family. Samuel refuses to eat until David is brought. David is described as ruddy with a beautiful countenance and good-looking. The language suggests someone who might appeal as a friendly person rather than a future king but the Lord immediately tells Samuel that he must anoint him because he will be the next king.
Samuel anoints David in front of all his family and the Spirit of the Lord comes on David from that time. We do not know how old he is or how long he has to wait to become king, we are not told how long it is even before he fights with Goliath. The only indication we have is that he is not old enough to go out to battle but the Lord has chosen him.
Are we careful to measure by spiritual not carnal standards?

Memory Verse 'But the LORD said unto Samuel, Look not on his countenance, or on the height of his stature; because I have refused him: for the LORD seeth not as man seeth; for man looketh on the outward appearance, but the LORD looketh on the heart', 1 Sam. 16. 7
April 11.	1 Samuel 16. 14-23.
The Malady of Saul.
If the Spirit of the Lord comes on David, He leaves Saul from that time and the Lord allows an evil spirit to trouble him instead. Saul has made his choice, he has rejected the Lord and the Lord will hold him to that choice. This is something which we all need to consider: the Lord may leave those who neglect the call of the gospel to face judgement, He may allow believers to lose out on many blessings which could have been theirs in this life. In either case, the Lord is holding us to our choice, what He will never do is to impose His will on us.
The servant of Saul advise that he should find a man who can soothe him by playing the harp in his presence. Here is one example of the effect of music. It may bring calm to a mind that is troubled. Saul heeds his servants and commands them to find a man who will be able to undertake this work. While it is good to see how Saul tries to alleviate his issue, it is also sad to appreciate that he has proven again that he will not turn to the Lord when he is in need. We cannot be certain about the exact timings between the events of the last two chapters but we know that Saul has been rejected as king and David has been anointed in his place. It is reasonable to think that, even if Saul did not know of David's anointing, he or his servants might have linked the evil spirit with the rejection of the Lord. In reality, we need to recognise that there are many occasions in our lives when we follow a similar path. There are events which may be a direct consequence of our action but we do not want to admit that we have brought the chastisement of the Lord on us by our actions. It is often easier to try to alleviate the symptoms than to address the root cause of the problem.
One of Saul's servants points out that David, the son of Jesse the Bethlehemite, is a man who fulfils the requirements that Saul has made. The order of the narrative here suggests that these events occurred before David fought with Goliath however the description which is given by the servant may indicate that the order is not chronological. The fact that Saul and his men did not recognise David when he came to the battlefield and the fact that David is described here as a man of war both suggest that this was a later event. The order is moral in that it describes the condition of Saul spiritually which then leaves him unable to face the giant while David can go out in confidence. The likely sequence is that David had fought with Goliath before the event, something that the servants remembered, but had then returned to the sheep because he was too young for the army. When the need for music arose, David was identified because of his character and he came into the household of Saul on a permanent basis before he engaged in the battles where he made his name in such a way that he aroused the envy of Saul.
The chapter ends with David playing the harp in the presence of Saul and causing the evil spirit to depart so that Saul was refreshed. At this point, everything appears to be pleasant however the malady that afflicted Saul means that he is prey to the jealousy which would characterise the later part of his reign when David's actions showed that he is the man who would replace Saul as king of Israel.
Are we able to bring comfort to those who are afflicted?

Memory Verse 'Then answered one of the servants, and said, Behold, I have seen a son of Jesse the Bethlehemite, that is cunning in playing, and a mighty valiant man, and a man of war, and prudent in matters, and a comely person, and the LORD is with him', 1 Sam. 16. 18

April 12.	1 Samuel 17. 1-16.
The Challenge of Goliath.
The Philistines now gather together at Shochoh in Judah to battle against Israel. They pitch their camp in Ephesdammim between Shochoh and Azekah. Saul and the army of Israel pitch by the valley of Elah and prepare for battle with a valley between the armies who were on a mountain.
A champion of the Philistines named Goliath comes out between the armies to raise a challenge. He is more than six cubits tall, probably at least ten feet and is clothed in armour which makes him an awesome sight. He issues the challenge that, rather than the armies fight, the two companies would agree that one champion from each should fight and the result of their battle will be binding on the whole nation. It is clear that the Philistines are certain that there is no one in Israel who will be able to defy their champion and the appearance is such that there is every reason for them to have this confidence. There is no way that Israel can refuse this challenge without conceding the battle. We can see the logic of the Philistines. It is highly unlikely that they would lose the battle but they are certain that Goliath would be able to overcome any man that Israel sends against him. As far as they are concerned, this is even more certain than a battle with the army of Israel and it will avoid the danger of lives being lost. Goliath issues a challenge in defiant terms because he is certain that there is no one in Israel who will accept the challenge. He is fully aware of the fact that Israel generally are afraid of the Philistines so he has no reason to doubt that his challenge will not be accepted.
The Spirit of God now introduces David to us. He is one of eight brothers of which the eldest three have followed Saul to the battle. These are Eliab, Abinadab and Shammah This gives us an indication as to the age of David in that a man would be expected to join the army when he was twenty years old. It is likely that David was only in his early teens at this time as he has four brothers who are not old enough to fight with the army of Israel. Jesse, his father, was an old man, suggesting that he may have been too old to fight. 
David returned from Saul to feed his father sheep in Bethlehem. This may indicate that he had already been in the palace of the king but that he was considered too young to fight in the battle. It may be that he had watched his brothers and even travelled with them as they went to join Saul but then left them to return to his father when they went out to the battle. What is clear is that he had no part in the army of Israel at that time. It is notable however that the Lord is working. His family had sent him out to watch the sheep and saw him as a child of no consequence when Samuel came, Saul has no place for him in his army. The Lord has prepared David by allowing him to fight with enemies that are far too strong for him naturally so that he understands the need to trust in the Lord implicitly.
For forty days, Goliath issues his challenge and waits for Israel to accept it. He has no fear of Israel so he will wait until they concede the battle. The Lord ensures that no one in Israel will be able to suggest that they would have accepted the challenge if David had not arrived when he did. Everything is ready for the Lord to intervene.
Are we in a fit condition to meet the enemy?

Memory Verse 'Now David was the son of that Ephrathite of Bethlehemjudah, whose name was Jesse; and he had eight sons: and the man went among men for an old man in the days of Saul', 1 Sam. 17. 12
April 13.	1 Samuel 17. 17-29.
David Sent to the Camp.
The Lord now shows how He is in complete control as He prompts Jesse to send David to the camp of Israel with supplies for his brothers. The Lord's timing is impeccable, He is not taken by surprise and He will never act in haste. It may be fear that has paralysed the army of Israel but the Lord is behind it all to demonstrate His power. The Lord has prompted Jesse in such a way that David arrives at precisely the right time. He ensures that the sheep are cared for safely and then takes ten cheeses to the captain of the thousand in which his brothers are fighting along with parched corn and ten loaves for his brothers. It is good to see that David does not make the command of Jesse an excuse for failing to fulfil his first responsibility to care for the sheep. This is an example for all of us to follow, there may be new avenues of service that open up to us but we cannot ignore the demands of our existing service to fulfil them. If it is of the Lord, He will ensure that there is someone to undertake the work.
David arrives exactly at the time that the armies go out for the fight. He leaves the goods with the keeper of the goods and runs into the army to greet his brothers. As he talked with them, Goliath comes out from the armies of the Philistines and reissues his challenge. This time, David hears the challenge but he sees the way in which all the men of Israel flee for fear of the Philistine champion. The men of Israel tell David what Saul has promised to any who would fight with him even as they show their complete fear. The king has promised great riches, his daughter to wife and freedom for the family of the victor. David replies in a way that shows a true perspective. Goliath has laid a reproach on the nation of Israel and defied the armies of the living God. This is a completely different perspective to the rest of the people who only see the strength of the giant when compared with their own weakness. David also points out that he is uncircumcised, something that may appear insignificant but in reality it shows a man who is trusting in his own strength with no thought of God. While David does not say this, the Spirit of God would have us to understand that this was the real problem for the nation of Israel. They may as well have been uncircumcised because they gave no thought to the power of God. Even David's oldest brother, Eliab, belittles him for speaking as he does. He suggests that he only came to see the battle out of pride and sin. He has no thought that the Lord may be directing, he does not even acknowledge that David was simply obeying his father's desire. He even suggests that David has forgotten about the sheep that he is supposed to be looking after. 
It is good to see that David does not enter into a debate with his brother. He could easily have justified himself but he replies that the Lord has a purpose in all that is happening. Here is an example for us to follow; it shows the way in which David is a man after the Lord's heart in that he replies in exactly the same way as the Lord Himself would reply when men laid false accusations against Him. Eliab was not prepared to go out to battle even if his appearance was such that Samuel thought he might have been king but he was still angry that David would go, possibly because he had been overlooked when Samuel anointed David.
Are we careful to move in obedience to the will of God?

Memory Verse 'And David spake to the men that stood by him, saying, What shall be done to the man that killeth this Philistine, and taketh away the reproach from Israel? for who is this uncircumcised Philistine, that he should defy the armies of the living God', 1 Sam. 17. 26
April 14.	1 Samuel 17. 30-58.
The Victory of David.
As David asks about challenge, word gets back to Saul who asks for David to be brought to him. When David sees Saul, he offers to go and fight this Philistine and tells him that no one needs to be afraid. Saul tries to dissuade David pointing out that he is only a youth and the giant is a man of war from his youth. David replies by telling Saul of how he saved his father sheep when they were attacked by a lion and a bear. He has proved the power of the Lord to deliver those who trust in Him and David has no doubt that his Lord will deliver him from the Philistine in exactly the same way because he has defied the armies of the living God so the honour of God is at stake. Here is the source of David's confidence, he is not suggesting that he is any better than any other man of Israel but he is recognising that the Lord must uphold his own honour.
Saul agrees that David should go out to fight and invokes a blessing from the Lord but he still wants David to put on Saul's armour. Here is the error of the flesh. It may recognise its weakness and the need for the Lord to help but it will never recognise its helplessness. If we want to know the help of the Lord in its fullness, we need to begin by recognising that we are not capable of doing anything in our own strength. David accepts the armour from Saul but he found that it was of no help to him because he had not tested it. This is vital in the walk of faith, we can only go forward in the path that we have proved with the Lord. If David had taken Saul's armour, he would have become a prey to the enemy. He went out in the power of the Lord that he had proved in his own experience. He took his staff and five stones from the book which he placed in his bag. All that he had beyond this was his sling but this is what had stood him in good stead with the lion and the bear so he had every confidence that the Lord could use it again.
As he approached, the Philistine mocked him saying that he would feed him to the fowls but David answered quietly that his confidence was in the Lord of hosts whom the giant had defied so he had every confidence that the Lord would win the victory. David knew that this depended on the power of the Lord not the power of man.
The Philistine rose up and came to meet David but David ran towards him, put his hand in the bag, took a stone and sent it into the enemy's forehead with his sling. The Philistine fell on his face to the earth and David used his own sword to cut off his head and complete the victory. He could not use the sword of Saul because he had not proved it but once he had felled the giant, he had no hesitation in using his own.
When the army of Israel and Judah saw this, they chased the Philistines to the gates of Ekron then spoiled their camp. David brought the head of Goliath into Jerusalem and put his armour in his tent. Saul asked Abner, his captain, who the youth was and when Abner did not know, he sent him to find the answer. Abner brought David back to Saul with the head of Goliath in his hand and Saul had to ask who he was. David replied that he was the son of Jesse the Bethlehemite, he added that his father was a servant of Saul, something which shows wisdom in light of the jealousy of Saul which was aroused at a later time.
Are we trusting in the power of the Lord or the arm of the flesh?

Memory Verse 'Then said David to the Philistine, Thou comest to me with a sword, and with a spear, and with a shield: but I come to thee in the name of the LORD of hosts, the God of the armies of Israel, whom thou hast defied', 1 Sam. 17. 45
April 15.	1 Samuel 18. 1-30.
The Wisdom of David.
When David has spoken to Saul, Jonathan his son is so impressed that he loves David as his own soul and the two are joined as one. Saul takes David into the palace from that day while Jonathan gives David his robe, his garments his sword his bow and his belt. Here is a clear expression of the esteem with which Jonathan held David. At the first, Saul shares this opinion and David is careful to ensure that he does nothing to upset this. An expression is repeated throughout this chapter which emphasises that David showed wisdom in all his dealings. We are told that he behaved wisely and the first result is that Saul sets him over the men of war, all the people are pleased to recognise the contribution that David makes and even Saul's servants add their commendation. At this point, everything appears to be exactly as anyone would wish.
An issue arises when David returns from the slaughter and the women come out of the cities to meet King Saul with joyful singing and dancing, with tambourines and other musical instruments. As they play their music, they sing to each other that Saul has killed his thousands and David his ten thousands. The words are sung in innocence but the message to the heart of  Saul is clear. Samuel has already told Saul that the Lord will take the kingdom from him and give it to a man that he has chosen who is one of his neighbours. It is little surprise that Saul recognises the prophetic nature of the words that the women sing as the character of David is clearly one that would please the Lord and he comes from the city of Bethlehem which joins to the land of Benjamin. The incident at the end of Judges occurred when a man travelled from Bethlehem and wanted to lodge in Gibeah.
From that time, Saul watches David and the next day when David played his heart to soothe Saul as he had done on previous occasions, Saul throws a javelin that is in his hand at David only for David to dodge a javelin on two occasions. If Saul was already upset at the thought that David might become king, he now becomes even more concerned because it is clear that the Lord is preserving David. David continues to fulfil his duties taking care that he shows wisdom in all that he does so that no accusation could be brought against him. Such is the animosity of Saul that this only increases his fear but he cannot act against David because of the love that the people have for him. Saul now schemes to kill him at the hand of the Philistines. He thinks to give his older daughter, Merab, to David as a wife but, for some reason, she is given to Adriel instead, possibly because David expresses surprise that he might be the king's son-in-law. When Saul learns that Michal, his next daughter, loves David, he takes the opportunity to fulfil his scheme. He gives a message to David through his servants that all he wants has a dowry is a hundred foreskins of Philistines. He gives a time and within the set time, David and his men killed two hundred Philistines and bring the foreskins to Saul. This only increases the fear of Saul because he recognises that the Lord is with David so every scheme is doomed to fail. In addition, his own daughter loves him. Sadly, the result is that Saul becomes a constant enemy of David while David himself is careful to act in a way that sets him apart from all the rest of Saul's servants  and increases his esteem as far as the people are concerned.
Are we careful to walk in wisdom towards all men?

Memory Verse 'And David went out whithersoever Saul sent him, and behaved himself wisely: and Saul set him over the men of war, and he was accepted in the sight of all the people, and also in the sight of Saul’s servants', 1 Sam. 18. 5
April 16.	1 Samuel 19. 1-24.
David Delivered from Saul.
The enmity of Saul now reaches a stage where he instructs Jonathan and all his servants to kill David if they get opportunity. Jonathan tells David because of their friendship and tells him to hide in a secret place until the morning. He will go and speak to his father to see if he can change his mind about the instruction. Once he has an answer, he will let David know so that David can take appropriate action.
Jonathan went to his father and reminded him of all that David had done and that he had not done anything against Saul. He took Saul back to the time when David took his life in his hand to kill Goliath when no one else was ready to fight. The result was that the Lord gave a great deliverance to Israel and Saul himself rejoiced at the time. Jonathan asks why he has changed his opinion now. Saul listens to Jonathan and promises that David will not be put to death. Jonathan calls David and tells him all that has happened and David takes his place again in the presence of Saul as he had done in the past.
Once again, the Philistines attack Israel and David went out to fight. He achieved a great victory but Saul once again suffers from the evil spirit that came on him and David had to soothe him with his music. On this occasion, as David played, Saul through his javelin in an attempt to pin him against the wall. The javelin went into the wall but David managed to escape and to run to his house. Saul sent messengers to watch the house through the night so that they could kill him in the morning. Michal, David wife and Saul's daughter, told him that he must escape in the night because he would be killed in the morning. She let him down through a window so that he could escape and then she took an image and laid it in the bed so it appeared that there was someone in the bed. When Saul sent messengers to bring David, she answered that he was sick. When Saul insisted that they bring him in the bed, they found that he had escaped. Saul asked his daughter why she had deceived him and sent his enemy away but she said that he threatened to kill her. While we may question the fact that Michal lied to her father, we can also understand that she acted in fear because the rage of Saul was probably such that he would have killed her if she had admitted to the truth.
David escaped as far as Samuel in Ramah and told him what had happened but someone told Saul where he was and he sent messengers to take him. As they approached Samuel, a company of prophets were prophesying with Samuel standing over them. The Spirit of God came on Saul's messengers so that they prophesied. This was repeated three times. After the third failure, Saul himself came to take David but as he went to Naioth in Ramah, the Spirit of God came on him so that he also prophesied among the prophets. There are two very clear messages in this. David was under the protection of the Spirit of God so there was nothing that Saul or any messengers that he sent could do to take David. This warns us about the danger of trying to act against the Lord: it will always come to nothing. The fact that Saul and his messengers prophesied in these circumstances highlights the fact that the Spirit of God may use any person to fulfil His work. It cannot be taken as a vindication of the character of the person.
Do we ask for advice when we cannot understand the Lord’s ways with us?

Memory Verse 'So David fled, and escaped, and came to Samuel to Ramah, and told him all that Saul had done to him. And he and Samuel went and dwelt in Naioth', 1 Sam. 19. 18
April 17.	1 Samuel 20. 1-42.
The Covenant of David and Jonathan.
After Saul had come down to Naioth, David flees back to Jonathan and asks what he has done to cause Saul to seek for his life. Jonathan is completely unaware of this and he does not expect his father to act in such a way without speaking to him. Jonathan denies that his father wants to kill David but David is not convinced. He recognises that Saul understood the friendship between David and Jonathan would mean that Jonathan would warn David. David is also aware that if he puts a step out of place, he will die. In this, David makes a statement which is true in one sense for each of us but it had a special meaning in his circumstances. He knows that Saul wants to kill him and that if he does anything that might bring an accusation, he will give Saul the opportunity to fulfil his purpose. Beyond this, he also knows that if Saul can see the opportunity to kill David, he will take it even if there is no justifiable reason for the action. This is the extent of Saul's hatred for David and it has been reflected on many occasions when people have used a profession of following Christ as a reason to remove their enemies without good cause.
Jonathan agrees to do what David asks so that they can test the reaction of Saul. The test is simple: David is expected to sit at the feast for the new moon on the next day. He suggests that if he is not there, Saul's reaction will indicate exactly what he is thinking. He adds that they should extend the test by a further day to be certain that they can gauge Saul's reaction  accurately. When Saul asks why David is not present, Jonathan will answer that he has gone to a family meal in Bethlehem. If Saul is happy to let this pass, David will be content that there is no further danger to his life. If Saul becomes angry, it will be equally certain that Saul intends to kill David. David asks Jonathan to make covenant with him that he will give a definite response but he adds that if there is any sin that warrants David's death, he wants Jonathan to kill him. 
The final part of the test is that on the third day, after David has missed the meal on two occasions, Jonathan will come back into the field and will show the answer by the way in which he fires his arrows and then speaks to his servant. The servant becomes a message for David. If he fires the arrows and tells the servant that they are beside him, David will know that all is well. If he fires the arrows beyond the servant, David will know that Saul does intend to kill him.
Saul ignores David's absence on the first day but on the second day he asks Jonathan and, when Jonathan tries to plead David's cause, Saul throws his javelin at him, proving that he was determined to destroy David. Jonathan walks out and refuses to eat that day. In the morning he fulfils the terms of the covenant. Once he has fired his arrows and the lad has collected them, Jonathan sends him back while he goes out to say his farewell to David.
Jonathan has a difficult choice to make: he must choose between David and Saul. Sadly, he chooses Saul and the result is ultimately that he loses his life. Here is a clear illustration of the principle that any who choose this world in preference to Christ will lose everything.
Are we prepared to identify with out Lord at whatever cost?

Memory Verse 'And Jonathan said to David, Go in peace, forasmuch as we have sworn both of us in the name of the LORD, saying, The LORD be between me and thee, and between my seed and thy seed for ever. And he arose and departed: and Jonathan went into the city', 1 Sam. 20. 42

April 18.	1 Samuel 21. 1-15.
Ahimelech and Achish.
As David flees from Saul, he comes to Nob where he sees Ahimelech the priest. He is afraid when David comes alone and he asks why no one was with him. This begins a cycle of deception which marks the whole of this chapter. David claims that he has been sent on an errand by the king that no one must know about apart from David himself. David then adds to the deception by asking for five loaves of bread or whatever else may be present. He had to flee in haste so he was unable even to collect food and now he needs something to sustain him and those with him. The only bread that Ahimelech could offer was the bread which had been sanctified to the Lord as the shewbread but had been removed to be eaten by the priest and his family. This was only allowed to be eaten by the family in the holy place, it could not even be taken out according to the law. David has forced Ahimelech to break a commandment of the law in order to meet his need.
In view of the character of the bread, Ahimelech asks David to confirm that the men have, at the very least, kept themselves from women. David replies with a further half truth in that he says women have been kept from them for three days. He does not point out that this is because he was in hiding from Saul. He pleads that the bread is common in at least one sense although he does not expand on this. Ahimelech gives him this bread and we are told that it was taken from before the Lord and replaced with hot bread in the day when it was taken away. We are not told categorically that it was the same day however the law did state that the shewbread should be replaced on the sabbath day then the old must be eaten in the holy place by the priest and his family. It may be that what David meant is that the bread has not been eaten at the set time or in the appointed way and this has negated its character. The true answer to this is that failure on the part of one person does not allow others to disobey or disregard the commandment of the Lord. Finally, David tells the priest that he needs a weapon because he had to leave in haste. Once again, he does not explain the reason for haste, nor that any haste on the part of Saul would be in order to kill David. Ahimelech gives him the sword of Goliath because this is the only sword that he has in the place. David then flees the same day to Achish the king of Gath.
When David comes to Achish, the servants of Achish recognise him as the man who has caused trouble for them. They know that this is the man who has led the armies of Israel against the Philistines in such a way that he is honoured above his own king. We can only guess at exactly what they thought, but it is likely that they saw David as a spy on behalf of Saul. We cannot be surprised at what has happened; David has gone to the king of the giant whom he slew and he has taken his sword with him. It is little surprise that he is recognised. David now demeans himself yet further by pretending to be mad so that he can be sent away from the court of Achish. The man whom the Lord has honoured in such a remarkable way so that Israel sets him up of their king and the Philistines fear him more than any other Israelite is now acting out of fear and deceit. He achieves his objective but the cost is great: he has lost all respect as far as the Philistines are concerned. The chapter serves to underline for us how easily one sin can lead to another and something which starts from a plausible thought ends in complete shame. The only answer is to walk in faith at all times.
Are we careful to walk in the fear of the Lord at all times?

Memory Verse 'And David laid up these words in his heart, and was sore afraid of Achish the king of Gath', 1 Sam. 21. 12
April 19.	1 Samuel 22. 1-23.
Saul pursues David.
When David leaves Gath, he comes to the cave of Adullam where his family came down to him. He is also joined by those who are in distress, in debt or discontented. In total, four hundred men joined him and he becomes their captain. In this we have a picture of the gospel today. We follow our Lord who has been rejected by the world but offers salvation to those who are distressed by sin. They recognise that they can never meet the demands of the law but they have a desire to please God in their lives.
David moves on to Mizpeh in Moab where he places his father and mother in the care of the king of Moab. They remained there for the whole time that David was in the hold. Here we see an example of the way in which David cares for his parents, something that every man of God should be ready to do.
The prophet, Gad, tells David that he must not remain in the hold but go into the land of Judah. He comes to the forest of Hareth where Saul learns that he has been discovered. It is sad to see that Saul is still in Gibeah under a tree with his spear in his hand and his servants standing round him. It appears that the only interest in Saul's life is to take David and kill him. It took Jonathan to engage the Philistines in battle, it took Samuel to send him against the Amalekites. The only other times when he appears to move are when and enemy attacks. Even at this time, Saul's first action is to condemn his servants for failing to report that Jonathan had made an agreement with David. He accuses David of lying in wait when the reality is that David is only trying to escape from the clutches of Saul. Saul warns his men that they will not receive the favour from David that he has shown to them although the reality is that he has no basis for such a charge. Finally, an Edomite named Doeg tells Saul how he saw David speaking with Ahimelech at Nob. He adds that Ahimelech asked for direction from the Lord on David's behalf.
Saul sends for Ahimelech and his family and asks why he has done this. He accuses them of conspiring against him. Ahimelech replies that he did not enquire of the Lord on behalf of David and that he had no reason to doubt the integrity of the king's son-in-law. Such is the hostility of Saul to David that he orders the death of Ahimelech and all his family. He cannot reach David at this time so he chooses to attack an innocent family of priests for the part that they played in complete ignorance of the circumstances. The lies and deception of David have begun to take their toll, something that we all need to remember when we are tempted to act in this way.
When Saul's footmen refuse to execute judgement as Saul instructs, he turns to Doeg who has no qualms about killing eighty-five people who had acted in total ignorance. More than this, Saul destroys the city in which they live so that there was nobody and no cattle left. The one exception is Abiathar, one of the sons of Ahimelech, who managed to escape and tell David all that Saul have done that day. David admits that he knew Doeg would cause trouble and that his actions have led to the death of the whole family. He offers Abiathar a place of safety but it is still a fruit of his own sinful actions that will haunt him.
Are we resting in the certainty of the power of the Lord to save?

Memory Verse 'And every one that was in distress, and every one that was in debt, and every one that was discontented, gathered themselves unto him; and he became a captain over them: and there were with him about four hundred men', 1 Sam. 22. 2
April 20.	1 Samuel 23. 1-29.
Keilah and Ziph.
David hears that the Philistines are attacking Keilah and robbing the people of their harvest in the same way as the Midianites in the time of Gideon. It appears that they allow them to thresh the wheat and then steal the grain after it has been processed. David asks the Lord if he should go and defend the people. The Lord confirms that he should deliver Keilah out of the hand of the Philistines. The men that are with him are afraid at the prospect of going against the Philistines when they are living in fear of Saul. This is a reasonable fear for the people to have so David enquires again and the Lord assures David that He will deliver the Philistines into their hand.
David and his men fight with the Philistines and win a great battle. They even capture some of the Philistine cattle as spoil. Saul hears that David has come to Keilah and thinks that this gives him the opportunity to take David because he is shut inside a city with gates. In fact, David is aware of the schemes of Saul and Abiathar the priest had brought the ephod with him when he escaped from Saul. David asks him to enquire from the Lord  if it is true that Saul will come to Keilah and whether the men of Keilah will hand him over to Saul. The Lord confirms that both of David's suspicions are true. David escapes to a wood in the wilderness of Ziph, where Jonathan find him and encourages him in his God. He says that Saul cannot find him but that David will be the king over Israel, Jonathan then adds that he will be next to David, no doubt something which they had discussed in the past. Jonathan did not realise that he had forfeited his position by choosing to remain with Saul.  This is a solemn reminder to us of the consequences of actions which we may be able to justify at the time. The two make a covenant before the Lord but David remains in the wood while Jonathan goes back to his house. Once again, Jonathan has missed his opportunity to seal his position by joining David. He is the picture of a believer who is not prepared to separate from the world in order to be identified with Christ.
The men of Ziph send a message to Saul to tell him where David is hiding. They give him an exact location so that he can easily find David. They even promise to ensure that David is handed over to Saul if he will come down. We do not know the reason for this animosity but it is a sad reflection on the part of the people that they are prepared to act in this way.
Saul promises to come if they will spy out the places that David is using to hide himself so that Saul can be certain to find him. Saul is prepared to search through all of Judah if it means that he finds David and, as far as he is concerned, secures the throne for his son to succeed him.
David and his men come to the wilderness of Maon on the south of Jeshimon and Saul is on the other side of the mountain to David. The situation appears hopeless as Saul threatens to encircle David while he attempts to make a hasty departure. Just as it appears that there is no hope for David and his men, a messenger comes to Saul and calls him to hurry back as the Philistines have invaded. Here is the sad reminder for us that the enemy is looking for every opportunity to attack. When we are divided against ourselves, he will see the perfect opening to making inroads amongst us. The Lord has delivered David again.
Are we resting in the assurance that the Lord defends His people at all times?

Memory Verse 'But there came a messenger unto Saul, saying, Haste thee, and come; for the Philistines have invaded the land', 1 Sam. 23. 27
April 21.	1 Samuel 24. 1-22.
David and Saul in Engedi.
Saul comes back from his fight with the Philistines and is told that David has moved to the wilderness of Engedi so he takes three thousand men with him to find David and his men. As they go over the rocks, they come to a cave and we are told that Saul goes into cover his feet. This is the same expression as the Moabites used for Eglon when Ehud had a private interview with him. In the light of what follows, it may simply mean that he chose to rest for a while and slept at that time. He chooses the very cave where David and his men are hiding. David's men suggest that this is the Lord opening the way for David to kill Saul but all that he is prepared to do is to cut off the skirt or the border of his garment. Even when he had done this, David soon repents of his action because he has acted in a way that is likely to shame Saul who is still the anointed of the Lord and the king of Israel.
Saul leaves the cave without realising that anything has happened, clearly suggesting that he was sleeping at the time when David cut his garment. As he leaves, David calls after him and shows the evidence of what he has done. It is immediately clear that David had every opportunity to kill Saul and he chose not to do so. This would leave Saul to choose whether he insists on killing David when it is clear that there is no animosity on David's part or whether he accepts David's suggestion that the conflict has been stirred up by others who might be jealous of David's position in Saul's army. David adds a proverb that wickedness only comes from those who are wicked. He has shown himself to be clear and he has left Saul with little choice but to follow David's example. David reiterates that he is nothing more than a dead dog or a flea and is therefore not worthy of being pursued by the army of Israel.
When Saul hears David, he weeps and says that David has been more righteous than he in that he has shown Saul good even though Saul tried to harm David. It is not clear at this time whether these were genuine words that came from Saul or whether he was simply trying to bring David back into a position where Saul could kill him more easily. They are perfectly true and Saul's army would have little reason to doubt the sincerity of their king however David would have equal reason to be cautious.
Saul acknowledges the fact that he is fully aware that the Lord has prepared David  for the throne of Israel and that the kingdom will be established in his hand. He asks David to promise that he will not destroy his family once Saul has died and David has become king. Here we see something of the conflict that Saul was going through. He was the anointed king so his sons would have the right to claim the throne when anything happened to him. He was equally certain that the Lord had rejected him so there was no way that his family would ever succeed to the throne. This led to the conflict which he felt and which meant that he would put all his energy into destroying David. Sadly, he was following the example of Pharaoh in Egypt and the result was nearly the same. Egypt was destroyed for a time because they refuse to heed the word of the Lord. Saul led Israel on a path which would have brought the same destruction if the Lord had not seen fit to remove by means of the Philistines. We need to recognise the danger of acting on our own initiative.
Are we beyond reproach in our dealings with others?

Memory Verse 'And he said to David, Thou art more righteous than I: for thou hast rewarded me good, whereas I have rewarded thee evil', 1 Sam. 24. 17
April 22.	1 Samuel 25. 1-44.
Nabal.
Samuel dies and the Israelites gathered to lament him and bury him in his house at Ramah.
David goes down to the wilderness of Paran. There is a man there who has three thousand sheep and a thousand goats. His name is Nabal and he is shearing his sheep in Carmel at this time. Sadly, Nabal is unpleasant in his dealings while his wife, Abigail, is both wise and a woman of beauty. When David hears that he is shearing his sheep, he sends ten of his young men to Nabal to point out that David and his men have guarded the sheep for his shepherds throughout their time in Carmel. He knows that Nabal's servants will testify to the help that these men have given. Sadly, when they speak to Nabal, he refuses to listen but rather he sends them away as if they had been fugitives. He accuses David of running from Saul  in hostility. The men returned to David and report what has happened.
At this point, David allows his anger to take control and calls on his men to prepare to go up against Nabal. He takes four hundred men with him. While David makes preparation, one of Nabal servants finds Abigail and tells her what has happened. It is clear from what he says that the events are more serious than the reading of the narrative may suggest. The servant is well aware that the conduct of his master was inflammatory and that any attack from David would be fully justified because Nabal had antagonised him. It may be that the Spirit of God has recorded these events in a way that reflects how we ought to respond. If we took the words that was spoken at face value, there would be no obvious reason for the reaction of David. What he has done is to allow the emotion of the occasion to anger him. This is something that we must avoid.
Abigail reacts quickly and prepares a gift for David and his men which reflects what Nabal should have done when David's men came to him. It appears that she dare not even tell her husband what she is doing but she sends her servants ahead with the promise that she will follow. We learn that David's anger was so great that he was prepared to kill every man that belonged to Nabal because of his response. Abigail arrives on the scene before he has opportunity to carry out his threat. She falls at his feet to plead for mercy and begs that David will listen to her rather than to allow the folly of Nabal to provoke him to act in a way that David will live to regret. If Nabal spoke disparagingly of David, Abigail tells him that she is fully aware that the Lord will establish him because he has not been guilty of sin that would bring the judgement of God. She does not say the words but it is possible that, in her wisdom, she knows that David is likely to bring condemnation on himself.
David heeds her voice and recognises the hand of God in holding him back from allowing his anger to compromise his testimony. Abigail meanwhile returns to her husband and tells him what she has done. At that point his heart dies within him so that he became like stone for the next ten days until he dies. When David hears this, he gives thanks to the Lord for acting on his behalf then he sends to Abigail to ask her to become his wife. She would be content to be the lowest servant for David. Here is a picture of the believer today, while called as a bride for Christ, we must be ready to do the lowest service that could be asked in His name.
Are we prepared to intercede in every circumstance?

Memory Verse 'So David received of her hand that which she had brought him, and said unto her, Go up in peace to thine house; see, I have hearkened to thy voice, and have accepted thy person', 1 Sam. 25. 35
April 23.	1 Samuel 26. 1-25.
David Spares Saul Again.
Once again, the Ziphites tell Saul where he can find David. Saul takes three thousand of his choice soldiers to find David in the wilderness of Ziph. Saul comes to the highway by the place that the Ziphites had identified but David is in the wilderness and sees that Saul has come to seek him. He sends spies to ensure that he is correct in his assumption and this is confirmed. David then comes to the place where Saul and his army had pitched their camp. He takes careful note of the way in which Saul was lying in the trench with Abner near him and his army surrounding him. It is clear that Saul is still very much in fear of what David might do to him even though David has shown that he has no desire to kill Saul.
David asks Ahimelech and Abishai who will accompany him into the camp. Abishai agrees to go with David and they come in the night to the place where Saul was sleeping. We are told later that the Lord ensured that the people slept so the two men arrive without any challenge. Abishai is ready to see the hand of the Lord in this and suggests that the Lord has granted the opportunity for him to kill Saul. He will not require a second blow, he is certain that he will kill Saul with the first blow. David is not prepared to sanction such an action instead he says that they should take his spear and water and go back through the camp. Abishai was right to think that the hand of the Lord was in this but we can be certain that David would be held in higher honour because of his readiness to spare Saul than he might have been if he had killed in order to claim the throne.
David goes over to a hill that is well away from the camp of Israel and calls on Abner to answer for his failure to watch over his king. He has failed in his duty to keep his master safe. This is confirmed by the fact that David has both the spear and the water that was beside Saul that night. Saul immediately recognises David voice and David challenges him again to give a good reason why Saul is determined to kill him. David offers two suggestions for Saul's actions: if the Lord has done this, then there are offerings which may be brought to bring reconciliation between David and Saul. If it is men who have done this, they are in danger of making David and his men turn from the Lord to follow idols. Once again, David has not made any accusation against Saul, even if he knows the reality of why Saul is so determined to kill him. He has put a challenge to Saul which he is completely unable to refute. The result is that Saul's army would not want to attack David because there is no just basis. Once more, David likens himself to a flea, emphasising that he has no desire to take the throne of Israel from Saul.
Saul acknowledges his sin and promises that he will not harm David any more because his enmity has been answered by kindness on the part of David. We cannot tell how sincere Saul was in what he said. It is certain that he recognised his shortcoming and his folly but we cannot know what would have happened if David had taken him at his word.
David is not prepared to trust Saul but rather he leaves the spear for one of Saul's men to come and collect. He places himself in the hand of the Lord. He is well aware that this is the only place where he can be certain that he is safe. Saul acknowledges the faithfulness of David and the fact that the Lord will use him to accomplish great things. It is clear that Saul will not kill David because the Lord is with him
Are we marked by regret or repentance?

Memory Verse 'And David said to Abishai, Destroy him not: for who can stretch forth his hand against the LORD’S anointed, and be guiltless', 1 Sam. 26. 9
April 24.	1 Samuel 27. 1-12.
David leaves Israel.
David now allows his fears to take control again as he decides to leave Israel and to go into the land of the Philistines. He takes the six hundred men that are with him to Achish the king of Gath. They all take their families with them including Ahinoam and Abigail, the wives of David. When Saul hears this, he stops trying to kill him.
If David has acted out of fear, he now schemes to avoid the danger that would come from living in the city of the giant whom he had killed. He asks Achish to give him a place away from the city. He argues that this means that he and his men will not interfere with the rule of Achish. The reality is that he is scheming to fight for his people from the place where  he is living in such a way that he can undermine the enemies but maintain his standing with Achish. Achish accepts David's suggestion and  gives him Ziklag which he holds from that time so that it is still in the possession of the kings of Judah at the time when the record is penned. David remains there for a year and four months.
While David is in Ziklag, he attacks the inhabitants of the land that lies between where he is in the country of the Philistines and Shur. . He goes even further towards Egypt. He takes his men and defeats the Geshurites, the Gezrites and the Amalekites who were in that region. He shows no mercy to any because he is not in a position to allow the inhabitants of the countries that he destroys to report back to Achish.
David adds yet more to his departure from the Lord when he reports back to Achish. He is not prepared to admit to what he has done but rather he gives an answer which leads Achish to believe that he is attacking his own people. The language that David uses means that he is not guilty of telling a blatant lie but rather he tells a half truth which is the same in the sight of God.
The writer reiterates the fact that David ensures that he did not allow any man or woman to survive his attacks. He feared that they would report to Achish not only what he had done to the people in question but also a more general report that this would be true of David as long as he remained in Ziklag. While David is content to mislead Achish, he knows that he will be unable to continue this if any report comes of the massacre that he has performed against people who were, at the very least, in a state of peace with the country of the Philistines.
The effect of David's action is clear: Achish is completely taken in and he believes that he has David in his power because he has stirred up enmity between Israel and himself. It is clear that Achish was working to his own scheme as well. We do not know whether he was aware of David's identity because more than ten years would have passed since David slew Goliath but, whatever his knowledge, Achish received David with the intention of undermining the power of Israel and he could not see what was happening.
The actions of David warn us about the danger of allowing fear to control our actions. It will always lead deeper into sin. The actions of Achish warn us both of the danger that the enemy will use us for his own end and that we may be so occupied with our own thinking that we do not recognise what is really happening.
Are we moving according to the flesh or the Spirit?

Memory Verse 'And Achish believed David, saying, He hath made his people Israel utterly to abhor him; therefore he shall be my servant for ever', 1 Sam. 27. 12
April 25.	1 Samuel 28. 1-25.
The Philistines Attack.
The Philistines gather together their armies to fight with Israel and Achish has been so deceived by David that he is ready for David and his men to accompany him into the battle. It is sad to think that David has got himself into this position. He may justify his action by an intention to fight for Israel but this does not excuse deception. David has achieved such success that Achish is ready to give him the highest honour.
Saul comes out against the Philistines and is afraid when he sees the army that they have gathered against him. He decides to ask counsel from the Lord but He fails to answer. In his early zeal, Saul removed all forms of spiritism from the land but now he realises that the only way in which he will get an answer is to use this means. He sends his servants to find a woman who will be able to obtain an answer. They find someone at Endor so Saul disguises himself and goes down to ask that she should bring up the person whom he names. The woman is afraid because of all that Saul has done to cut off such people from the land but he assures her that there will be no punishment for her action. He is deceitful in this in that he does not tell her that he is Saul but he also fails to understand that his words are true for the simple reason that he will not survive to execute any judgement.
The woman agrees to help and Saul asks her to bring up Samuel. When Saul's request is fulfilled, the woman recognises that it must be Saul who is speaking to her. The reason for her fear is that she is used to a familiar spirit who imitates the person that is requested. On this occasion, it is clear that the request is fulfilled literally and Samuel himself comes up to speak with Saul. The Lord has exposed the deception of Saul and of the witch of Endor at the same time. Samuel rebukes Saul and asks for an explanation of what he has done. Saul explains his distress because God will not answer him in any way so he has had to resort to this means. Samuel points out to Saul that he already has his answer. If the Lord has left Saul, there is no way in which he can engage the Philistines in battle. He tells Saul that the time has come for the prophecy to be fulfilled and for David to take the kingdom as the Lord had foretold because Saul failed to fulfil the request of the Lord to destroy Amalek. The result of Saul's failure is that he and his sons will be killed and the nation will be delivered into the hand of the Philistines.
As Saul hears the news, he falls on the ground in fear and has no strength because he has not eaten for the past day. It appears that Saul had fasted in an attempt to learn the mind of the Lord but what he did not do was to confess his sin and to accept the judgement that the Lord had passed upon him. This stands as a warning to us. It is easy for us to pray and to ask for help when we are in distress but we may already have lost the ear of the Lord by our earlier actions. If we do not confess the sins of the past, we cannot expect help in the present.
The woman urges Saul to eat and, finally, when his servants join with her, he agrees and she prepares a meal for him other fact car with unleavened bread. Saul and his servants ate before they returned to the camp of Israel. This is the sad end of a man who started well and who did uphold the commandments of the Lord in part during his rule. It reminds us that the Lord is looking for complete obedience, not just when it suits us.
What have we lost in our live as a result of the flesh?

Memory Verse 'Then said Samuel, Wherefore then dost thou ask of me, seeing the LORD is departed from thee, and is become thine enemy', 1 Sam. 28. 16
April 26.	1 Samuel 29. 1-11.
David Sent Back.
As the Philistines gather together for battle, they come to Aphek with David and his men joining the rear of the army along with Achish. The Israelites pitch their camp by a fountain in Jezreel. The names suggest the contrast between the two armies. The Philistines are in a place which appears to be a fortress while Israel are in a place that is associated with trouble.
When the princes of the Philistines see David and his men, they ask Achish what the men are doing in his army. They are fully aware that they are Hebrews and are therefore likely to change their allegiance in the battle. Achish points out that David has been with him for many days and even years and he has had no cause for complaint in all that time. This does not satisfy the Philistines who are angry that Achish should even consider allowing David to fight alongside them. They point out that the best way in which David could be reconciled to his master is by delivering the Philistines into his hand. We may appreciate that there is a flaw in their logic because Saul is jealous of David so another victory would only increase the enmity but they are not aware of this. The Philistines are also fully aware that David is the captain who has been honoured by the women of Israel in their songs. They have every reason to be afraid of what David might do in the battle. The biggest surprise is that Achish has never suspected David, especially as Goliath came from his city.
Achish calls David and asks him to leave despite the fact that he has every confidence that David would fulfil what he had promised. Achish is trying to ensure that David will return after the battle. It is likely that the effect of David being at Ziklag is that Achish has not suffered from incursions in the way that he might have done in the past. He may see a benefit that has come to him although he is oblivious to the fact that this is because David has actually been engaging his neighbours in battle and destroying them. He sends David away in peace with the assurance that it is only so that the lords of the Philistines are not upset by his presence among their army. It is sad to think that a man like David could be guilty of such a complete deception but it stands as a warning to us of how far any of us may fall if we allow ourselves to trust in the flesh.
David continues the deception by arguing with Achish as if he fully intended to show his loyalty in the battle. It is clearly necessary because of where David has come in his dealings however it emphasises the way in which deception means that we cannot even accept a plausible excuse to escape from an awkward position.
Achish reiterates his confidence in David but points out that he cannot go against what his princes have decreed. David and his men have to leave as soon as the morning begins to dawn. This ends a sorry chapter in David's experience which could easily have left him as a dead man in the light of the fact that the Lord had decreed that Saul must be killed. It is one thing to refuse to hasten the judgement of the Lord when there was opportunity to kill Saul but it is entirely different to engage in an action that goes against the express intention of the Lord. This is where David would have been but for the intervention of the Philistines.
Are we involved in associations that can threaten our standing?

Memory Verse 'So David and his men rose up early to depart in the morning, to return into the land of the Philistines. And the Philistines went up to Jezreel', 1 Sam. 29. 11
April 27.	1 Samuel 30. 1-31.
David Returns to Ziglag.
David and his men come back to Ziklag on the third day and find that the Amalekites had come from the south while they were away, burned the city and taken the women captives. We are told that they had only taken the women captive and they had not killed any, but we are not told whether David and his men knew this at the time. David's two wives, Ahinoam and Abigail were among the captives.
The immediate response of the men was to weep until they had no strength left in them. The next reaction is that the people threaten to stone David because of their grief. They were all afraid for their children as well is their wives and we can understand that they may have blamed David because he joined with the enemy army to fight against his own people even if it was only a show of allegiance. It may be as well that they did not feel the same duty to the nation of Israel that David would have done.
David's response is to find his strength in the Lord his God. We may question whether he should have acted as he did but that is in the past. What he does now is right in the present circumstances. His next action is to call Abiathar the priest and to ask him to determine what the Lord wants them to do next. He asks some very specific questions. It is good to see that David takes care to ensure exactly what will happen before he acts. It is not enough to ask if he should pursue the enemy because it is possible that he may fall into a trap as a result of this. He waits for the Lord to confirm that he will not only overtake the enemy but that he will recover everything that has been taken. This means that he will not be faced with the issue that Israel faced when they withstood Benjamin over the incident at Gibeah.
David and his six hundred men chase as far as they brook Besor where two hundred stay because they are too tired to follow the others. When the four hundred cross the brook, they find an Egyptian who has been left behind by the Amalekites. It is clear that he is hungry because the first thing that David does is to feed him. We are told that he had not eaten for three days before that time because he was sick and his master left him. He tells David and his men that he was with the company who invaded the south of the Cherethites and burned Ziglag with fire. David asks if he can bring them down to the enemy and he promises to do so as long as David promises that he will neither kill him nor deliver him back to his master. When they find the Amalekites, they are celebrating their victory because they have taken spoil from both Judah and the Philistines. For the next twenty-four hours, David and his men attack the Amalekites until only four hundred manage to escape on camels. When they check the spoil, they find that there was nothing missing which is exactly what the Lord had promised David.
When the four hundred return to Besor and find the two hundred who had remained to guard the possessions, some suggest that the two hundred should only be given what they had lost. David stops this and issues the decree that they should all have a part in the spoil. This is what the law had commanded but it appears to have been lost from view until now. David ensures that it is fulfilled in future to such an extent that he sends spoil from his victory to the elders of Judah.
What is our answer when circumstances are against us?

Memory Verse 'And David was greatly distressed; for the people spake of stoning him, because the soul of all the people was grieved, every man for his sons and for his daughters: but David encouraged himself in the LORD his God', 1 Sam. 30. 6
April 28.	1 Samuel 31. 1-13.
The Death of Saul and Jonathan.
The Philistines fight against Israel but the men of Israel are no match for them. They flee but the Philistines slay them in mount Gilboa. They concentrate their efforts on Saul and his three sons such that the three sons, Jonathan, Abinadab and Malchishua, all fall before the Philistine onslaught. Here is the tragedy of a man who put his family before the Lord. Jonathan, like Saul his father, was well aware that the Lord had chosen David to reign in place of Saul. He had the promise that David would give him an honoured place in his kingdom. Still. he would not dissociate from his father even when it was clear that Saul was determined to destroy David if it were at all possible. The result is that a man who had the promise of a high honour lost everything because of his association with his father.
Saul himself is hit by the archers so he asks his armour bearer to kill him rather than to fall into the hands of the Philistines. If the end of Jonathan is tragic, the end of Saul rivals it as his armour bearer refuses to kill him. Saul falls upon his own sword. While we may appreciate why Saul acted as he did, it is an act of cowardice for him to kill himself rather than to be captured. It shows the folly of fighting against the Lord. Sadly, his armour bearer follows his example and falls on his own sword when he sees that Saul is dead. The man who was everything that the people desired in a king has proven to be completely unworthy of this honour. He disobeyed the Lord, he rebelled against the word of the Lord and, finally, he killed himself in shame.
The rest of the nation of Israel see what is happening to the army and they flee before the Philistines can take them. Saul has sacrificed his life and his land because of his rebellion and the Philistines are given the freedom of the land. This brings a challenge to us in that we need to avoid setting up a situation where we cannot uphold the truth of God because of our earlier conduct.
When the Philistines come to claim their spoil on the next day, they find Saul and his three sons on the mount. They cut off his head, take his armour and publish the news of their triumph throughout the land. They place Saul's armour in the house of their idol, Ashtaroth, and fix his body to the wall of Bethshan as a public shame.
The men of Jabeshgilead hear what has happened to Saul and his sons so all their valiant men come through the night and take the bodies from the wall of Bethshan. They bring them to Jabesh and burn them there. We are not told the reason for this but it is likely that these men remember how Saul had delivered them out of the hand of Nahash, the Ammonite, and also, that the daughters of Jabeshgilead were taken to provide wives for the men of Benjamin when the tribe was almost destroyed. It is probable that they wanted to uphold the honour of their family and would not allow any of their own to be put to such a public shame without taking steps to save them, especially after what Saul had done for them at the beginning of his reign.
They bury the bones under a tree and fast for seven days. We are not told why they did not bury them in Gibeah but it stands as a reminder of the shame of Saul that he was not even buried in his own city.
Are we more concerned for what men see than for what the Lord sees?

Memory Verse 'So Saul died, and his three sons, and his armourbearer, and all his men, that same day together', 1 Sam. 31. 6
April 29.	2 Samuel 1. 1-27.
David Hears of Saul's Death.
David returns from recovering the spoil out of the hands of the Amalekites and remains in Ziklag for two days. He is waiting for news from the camp of Saul and it arrives on the third day when a man comes with his clothes torn and earth on his head. The later events will show that this was put on to give an appearance of morning rather than being a sign of genuine morning. He bows to David, again, probably with a view to appealing to David's pride. David asks where he has come from and learns that he escaped from the camp of Israel. David then asks the news of the battle and learns that many Israelites have been killed including both Saul and Jonathan his son. When David asks how he can be certain, he tells a story of seeing Saul leaning on his spear with chariots and horsemen pressing upon him. He claims that Saul called for him and asked him to take his life because he had been defeated in the battle and he could not face falling into the hands of the Philistines. The Amalekite offers David the crown and bracelet which he claims to have taken from Saul as a testimony that he is telling the truth.
David's immediate reaction is to rend his clothes and go into mourning for Saul and his son Jonathan along with the rest who had fallen in the battle. This continues until the evening when David calls the Amalekite and asks him again where he has come from. He confesses to being an Amalekite and David challenges him as to how he could dare to kill the king whom the Lord had anointed. He then calls for one of his servants to slay the man because he has confessed to murdering the Lord's anointed. We learn from both the historical narrative in the previous chapter and the later events that this was a fabrication, David learns that he was trying to gain favour, possibly after he had heard the accurate details of what happened in the battle. It is good to see the way in which David upholds the honour of the Lord rather than any personal choice. He had every reason to be glad when Saul was killed in a way that did not reflect on him. Instead, he mourns and even executes judgement against the man who claims to have killed Saul out of pity.
David now laments for Saul and Jonathan, he tells how the beauty of Israel is slain on high places and the mighty have fallen. He commands them not to allow the news to be told in the city of the Philistines because he does not want them to have any reason for joy. He invokes a curse on Gilboa because of the tragedy that has taken place there. As we read the record in this book, Saul especially appears to be a weak king after the first period of his reign yet David tells of a father and son who would not turn away from the battle, who were desirable in their lives and who were united in death. This is a tribute that we might expect to be paid to someone who had delivered the nation from its enemies. It would have been very fitting for someone to say this of David at his death. The grace of God is seen in David as he speaks of his enemy in this way. He reminds the women how Saul had treated them to provide luxuries for them. It may be that the result of this battle is that David will receive the kingdom that has been promised to him but everyone is made fully aware that he will not forget all that Saul and Jonathan have done for the people. Years of failure that appear on the record of Scripture are overlooked. The lesson for us is clear: it does not matter how far any may fall, we should always look for that which is praiseworthy even in our enemies.
How do we react when an enemy is shamed?

Memory Verse 'And David lamented with this lamentation over Saul and over Jonathan his son', 2 Sam. 1. 17
April 30.	2 Samuel 2. 1-32.
The Conflict between Saul and David.
After David had heard about the death Saul and Jonathan, he asks the Lord if he should go up to Judah and if so, where he should go. The Lord tells him to go to Hebron so he takes his two wives, Ahinoam and Abigail, and his men and the men of Judah come to anoint David as their king. He is then told that the men of Jabeshgilead had buried Saul so he sends a message to them to show his approval of what they have done and his desire that the Lord will bless them as a result of their faithfulness to Saul. He adds that the house of Judah have anointed him as king in view of the death of Saul.
Abner, Saul's captain, takes Ishbosheth the son of Saul and makes him the king over the rest of Israel. This continues for the next two years.
Abner and the servants of Ishbosheth come to Gibeon where they meet with Joab and the men of Judah who are on the other side of the pool of Gibeon. Abner instigates a battle by suggesting that the young men should play. This starts with twelve of each army meeting and killing their fellow but the result of this is that the armies engage in a battle in which Abner and the men of Israel are beaten by Joab and his army. As Abner flees, Asahel the brother of Joab chases him. He is fast but appears to be unarmed so Abner tells him to find some armour rather than for Abner to be forced to hit an unarmed man. When Asahel refuses to turn away, Abner hits him with the blunt end of his spear in an effort to stop him. The spear goes into Asahel and kills him. The men of Judah follow and see Asahel lying on the ground and they stop at that place.
Joab and Abishai chase Abner until the end of the day when the sun goes down. It appears that they are more concerned with the battle than with their own brother. While many have stopped at the sight of Asahel, his two brothers continue to chase regardless. Sadly, this is an indication of the character of Joab which will be seen as we continue through the narrative of David's history. It brings a challenge to us as to where our priorities lie.
Eventually, the children of Benjamin gather around Abner as a single troop on the top of a hill. Abner now recognises the folly of their action and calls to Joab to call off the chase before the nation destroys itself either in the battle or in the bitterness that would follow from the battle. Joab agrees to Abner's request but it is sad to note again that it took Abner to recognise the folly of all that was taking place. He may have started the conflict with a foolish suggestion but he clearly never intended it to result in such destruction.
Abner and his men walk through the night, crossing the plain and the Jordan and eventually they come to Mahanaim. When the armies count their men, three hundred and seventy of Abner's army have been killed while Joab has only lost twenty including his brother Asahel. It is clear that David's army are the superior force but Abner is not ready to give up immediately.
The body of Asahel is buried in Bethlehem and Joab and his men travel through the night to Hebron.
Are we prepared to identify with our Lord in the conflict?

Memory Verse 'And the men of Judah came, and there they anointed David king over the house of Judah. And they told David, saying, That the men of Jabeshgilead were they that buried Saul', 2 Sam. 2. 4

May 1.	2 Samuel 3. 1-19.
The Plan of Abner.
The war between the house of David and house of Saul continued for a long time but the house of David increased while the house of Saul grew weaker. In this time, David had six sons, each by different wives. While he did not go to the excess that is seen in Solomon, it is easy to see that the example of David would have led Solomon into thinking that this was acceptable.
Abner was championing the cause of Saul until Ishbosheth asked him why he took Rizpah, who had been a concubine to Saul. We are not told the exact circumstances. If this had taken place after the death of Saul, the fact that she had been a concubine is no longer of any relevance. If it had been an accusation that Abner behaved improperly during Saul's lifetime, there could be more of an issue although the right thing in these circumstances would be for Abner to take her to wife. Abner is angry at the accusation and decides to do what he should have done at the death of Saul, he indicates that he will fulfil the promise of the Lord that David should be king of the whole nation. This shows clearly that Abner had been acting against what he knew to be the mind of the Lord. While this they have been justified as long as Saul was alive, the only reason he would have to promote one of Saul's sons is that he fears for his own position as captain of the army. Abner now adds to his sin by acting in anger to take revenge against Ishbosheth. The extent of Abner's power is clearly seen in the fact that Ishbosheth cannot answer because he knows that he would be utterly powerless without the support of Abner. It suggests that the actions of Abner are motivated by pride because he could effectively rule the kingdom with Ishbosheth has a figurehead.
Abner send messengers to David indicating that he is ready to hand over the kingdom to him if David will make a league with him. Once again, Abner is using his authority as the captain of the house of Saul to try to ensure that he has a position in the kingdom of David. He does not appear willing to make an unconditional agreement with David even if he knows that this is the mind of the Lord for the nation of Israel.
David sets a condition for any agreement between himself and Abner. He wants Michal, the daughter of Saul whom David took as his wife, to be returned to him. David will not speak to Abner unless he fulfils this request. He repeats this to Ishbosheth who sends messengers to take her from Phaltiel to whom she had been given in marriage after the exile of David. We are not told the details but it is clear that, either because Saul was determined to kill David or because David had left the country, she had been given to another man.
Phaltiel follows until Abner sends him back. Once Michal has been given to David, Abner sends messengers to the elders of Israel pointing out that they wanted David to be king in the past and that the Lord had promised this. Having got agreement from Israel and from the tribe of Benjamin specifically, Abner comes to Hebron to speak with David and to make the arrangements for him to be installed as king for the whole of the nation. He is able to confirm that the whole of Israel, including the house of Benjamin, are in agreement with the desire for David to become king.
What motivates our actions?

Memory Verse 'Now then do it: for the LORD hath spoken of David, saying, By the hand of my servant David I will save my people Israel out of the hand of the Philistines, and out of the hand of all their enemies', 2 Sam. 3. 18
May 2.	2 Samuel 3. 20-39.
The Death of Abner.
When Abner comes to Hebron with twenty men, David makes a feast for them as a sign that he welcomes the union of the nation. Abner then indicates his intention to go and to bring the whole nation to David so that they can make a league with him and that his desire can be fulfilled. David send him away in peace.
Joab was not present when Abner came at first but, while Abner has gone to bring the rest of the people, Joab returns with great spoil and hears that Abner has been to meet with David and that he has gone away in peace. Joab immediately questions David about his conduct suggesting that Abner had only come to spy out David's court and to make a gain from the knowledge. It is probable that this is a reflection of the character of Joab in that he knows that this is how he would conduct himself in a similar situation.
As he leads David, Joab sent messengers to bring Abner back although he hides his actions from David. It may well be that the messengers and any who knew that the message sent would assume that this came from David as a result of the meeting with Joab, equally Abner would have no reason to suppose that Joab was acting on his own. The sad result is that Abner returns in peace to the city and Joab takes him aside at the gate of the city and kills him in a way that reflects the way in which Asahel died. We are told that Joab did this because of Asahel his brother. This was a legitimate act in itself but the events surrounding it show the deception of Joab.
When David hears what has happened, he publicly separates himself from the action and places full responsibility on Joab's head. He orders Joab and all the people with him to mark the death of Abner with sackcloth and mourning which David himself leads has he follows the bier and laments with the question, Died Abner as a fool dieth? It is sad to reflect on the truth of this question. Abner had spent two years openly fighting against the Lord; he only changed because of an angry reaction to Ishbosheth. He tried to negotiate a position in David's court rather than confessing his sin and, most telling of all, he died in a place that was a single step from safety. The city of Hebron offered Abner complete liberty until his case was heard and, if approved, beyond that as long as he remained within the city boundary. The man who would have been alive if he had remained in the city and sent out messengers is now buried within that city. He fell as a result of evil on the part of others without being bound in any way; he could have averted his death with simple foresight.
David shows his sorrow by refusing to eat until the sun goes down, he wants all the people to understand that he had no animosity against Abner and no desire to see him dead. The people all note the reaction of David and were pleased with the way in which he conducts himself. It is clear that when he says of Abner that he is a prince and a great man, this is no empty praise; the actions of David  are a confirmation of everything that he says. This will give the people confidence that when David rules the nation, they will have no reason to fear that he will act in a way that is inconsistent with what he says. Sadly, David himself has to reflect on the fact that Joab and his brother are the cause of weakness because they have acted in a way that undermines his authority yet which he cannot condemn.
Are we careful to beware of the dangers around us?

Memory Verse 'And the king lamented over Abner, and said, Died Abner as a fool dieth', 2 Sam. 3. 33

May 3.	2 Samuel 4. 1-12.
The Death of Ishbosheth.
The news of the death of Abner distressed Ishbosheth because he knew that he had no one to uphold his cause. The rest of the Israelites who had joined with Ishbosheth and Abner were also afraid now because they might think that David would take vengeance on them in the same way as Abner had been killed. We are now introduced to two of the captains of Ishbosheth that remained: Baanah and Rechab. Rechab was a Beerothite who was linked with the tribe of Benjamin because the family had fled to Gittaim.
We are now introduced, as a parenthesis, to Mephibosheth the son of Jonathan the son of Saul. It is likely that this is because he is the only person after Ishbosheth who might have claimed the throne of Israel. He was seven years old when Saul and Jonathan were killed in battle and as the news came, his nurse carried him but he fell and became lame. This means that Ishbosheth is the only realistic opposition to David's rule.
Baanah and Rechab decide to take matters into their own hands. Unlike Abner, they went into the house of Ishbosheth as he lay on his bed at noon, pretending to fetch wheat, slew Ishbosheth, took his head and went to Hebron, travelling through the night. It is clear that there actions were motivated by a desire to gain favour with David but they gave no thought to how they achieved this. Like Abner, they have spent two years trying to fight against the Lord but, unlike Abner, they decide to act in a way that is contrary to any idea of justice. They bring the head of Ishbosheth to David and remind him of the way in which Saul had set out to kill David. They say that the Lord has avenged him of Saul and of his seed. Sadly, they do not recognise that David has no animosity with Saul or his family and therefore such an action is not only unnecessary but also murderous. 
David shows the character of the spiritual man when he answers. He reminds them that, when the Amalekite brought news of the death of Saul, David ordered his death because he confessed to killing the Lord's anointed. There might have been some justification for the action of the Amalekite, if it had been true, in that Saul knew how the Philistines would treat him. There could be no justification for the actions of these two men who have taken the life of a man on his bed. While it is true that Samuel had anointed David as king, it is also true that Ishbosheth had a legitimate claim to the throne as the son of Saul. On this basis, the only right ways for the issue to be resolved would be either for Ishbosheth to be defeated in battle or for him to concede defeat and negotiate peace. The action of these men has broken the law of God and David can see no alternative but to execute the judgement that God demands for such an action. He orders his young men to kill the murderers and to hang them as a public shame over the pool in Hebron. This is one of the few instances when men are hung in the Old Testament and it is clear to see the full meaning of the act. It adds weight to the meaning of the Scripture when it says, Cursed is every one that hangeth on a tree. This is what men thought of the Son of God.
David, finally, arranges for the head of Ishbosheth to be laid in the sepulchre of Abner in Hebron as a sign that he recognised the honour that should be given to the son of Saul.
Are we righteous in all our dealings?

Memory Verse 'How much more, when wicked men have slain a righteous person in his own house upon his bed? shall I not therefore now require his blood of your hand, and take you away from the earth', 1 Sam. 4. 11
May 4.	2 Samuel 5. 1-25.
David Made King.
Finally, all the tribes of Israel come to Hebron to make David, king. They recall how David had led the army in triumph in the days of Saul and how the Lord had said that he would feed Israel and the captain over them. David makes an agreement with the elders and they anoint him as king over Israel. We are told that he was thirty years old when he began to reign and that his rule lasted for forty years, but we are not told whether this was from the time when he was made king over the whole country or whether it includes the two years when Ishbosheth had a rival kingdom. For the first seven and a half years, David ruled in Hebron.
At the end of this time, he took the city of Jerusalem. The background to this is that the Jebusites who occupied the city defied David in the confidence that their city could not be breached. They suggested that the place was so secure that even the blind and the lame would be able to defend the city. David took up the challenge and promised that a man who took the city would become the chief captain of his army. He took the city and made the stronghold of the city his home, adding to the defences from Millo inwards. The secret was that the Lord was with him so he grew more and more powerful. Hiram, king of Tyre, sent messengers and befriended David to such an extent that he provided carpenters, masons and wood to build a house for David. Sadly, the response of David to this is that he took more wives, more concubines and there were yet more sons and daughters born to him. Eleven sons are listed here, including Solomon of whom we read more later.
In contrast to Hiram, the Philistines determine to attack David and the Israelites. It appears that this is a direct attack on David, probably because of the way in which he deceived them before the death of Saul. If it had not been a personal attack, it is likely that they would have attacked while the kingdom was divided. The hand of the Lord is clearly in this because He restrained the Philistines at a time when they might more easily have won a victory.
David takes time to ask advice from the Lord as to how he should approach the battle and the Lord tells him that He will give the Philistines over to him. The battle is joined at Baal-perazim where the Lord gave such a victory that this name was given to the place as a mark of the triumph that was accomplished there.
The Philistines attack again in the same place, the valley of Rephaim, and David asks the Lord what he should do on this occasion. This time, the Lord tells David not to attack directly but rather to go behind them by some mulberry trees. They are only to attack when they hear movement in the trees because this will be the sign that the Lord Himself has gone ahead to strike down the host of the Philistines. The result is an even greater triumph for David and his men.
It is good to see that, while the actions of David before the death of Saul may have provoked the enemy, the Lord sees fit to answer his prayer and deliver from the enemy who might so easily have destroyed the kingdom.
Are we aware of the dangers of compromise?

Memory Verse 'But when the Philistines heard that they had anointed David king over Israel, all the Philistines came up to seek David; and David heard of it, and went down to the hold', 2 Sam. 5. 17
May 5.	2 Samuel 6. 1-23.
The Ark brought up to Jerusalem.
After he has established the kingdom, David gathers thirty thousand chosen men of Israel to bring the ark of God from Baale in Judah. The description emphasises the holiness of the Lord as it speaks of Him as the Lord of hosts Who dwells between the cherubim. Sadly, the people do not stop to think about what this means for them. The Lord has given very clear instructions as to how the ark must be moved, this does not include imitating the way in which the Philistines returned the Ark. We do not know the reason for the action but they decide to bring the Ark on a new cart which the two sons of Abinadab, Uzzah and Ahio, drive from their house in Gibeah. Ahio leads the Ark while David and the house of Israel celebrate the movement with all forms of musical instruments. It is seen of great joy.
The folly of their action is exposed when they come to the threshing floor of Nachon and Uzzah reaches out to steady the Ark because the oxen stumbled and it shook. Immediately, the Lord is angry and Uzzah is killed. David is upset because of what has happened and he calls the place, Perezuzzah, as a reminder that the Lord judged Uzzah in that place. He is afraid to bring the Ark into the city of David for fear that the Lord may act in judgement so he arranges for it to remain in the house of Obededom for the next three months. 
Sadly, David has not thought about why the Lord might have judged Uzzah at this time. If he were to consider what the law demanded, he would realise that the Ark must be carried on the shoulders of the priests and that no one else is allowed to touch the Ark. In his zeal, David has overlooked the demands of God. Something which the Lord will excuse in the Philistines because they acted in ignorance cannot be overlooked in the people of God who have the revelation of God to guide them. This is a principle which we need to understand as far as our testimony is concerned. We cannot determine what we do in the light of how the Lord deals with others. We are responsible to obey Him in the light of what we have found in His Word.
In this time, the Lord blesses the family of Obededom and they pass on the news to David that the Lord has done this because Obededom cared for the Ark. When David hears what has happened, he brings the ark of God into the city of David and as it comes, he dances in front of it and offers oxen and fatlings to the Lord. This is a time of celebration, but there is one thing which mars that celebration. Michal watches the way in which David conducts himself and despises him. She does not interfere with the celebration but she stores up her complaint until he arrives home.
When the Ark is set in the place that David had prepared, he blesses the people and offers burnt offerings and peace offerings on their behalf. He then gives to every man and woman a cake of bread, a piece of flesh and flagon of wine before they return to their own house. When he arrives home, Michal meets him and mocks the way in which he had acted. She accuses him of shaming himself in front of his servants but David points out that he was showing his appreciation of the Lord alone. He is certain that, as far as the people Michal quotes are concerned, he will be held in honour because they appreciate that David is only interested in bringing glory to God.
Are we careful to obey the word of God in every aspect?

Memory Verse 'So David and all the house of Israel brought up the ark of the LORD with shouting, and with the sound of the trumpet', 2 Sam. 6. 15
May 6.	2 Samuel 7. 1-11.
The Promise to David.
The kingdom has been established, the ark of the Lord is in its place and the Lord has given David rest. David looks around and is concerned that he is living in luxury as a king while the ark of God is still in a tent with only curtains to cover it. As he speaks of this to Nathan the prophet, Nathan understands the reason why David is sinking in this way and the idea of building a house for the Lord appears to be right. He immediately assures David that he should do all that is in his heart because the Lord is with him. Sadly, this is using human reason to try to determine the mind of the Lord and the later verses will give clear evidence that this is not the way in which we should judge matters.
In that same night, the Lord speaks to Nathan and tells him exactly what He wants to do with David. He starts by telling Nathan that he must go back to David with the answer that the Lord has given to this request. This is not easy because it means that Nathan will have to accept that he has made a mistake and he will also have to contradict the idea that David has proposed.
The Lord starts by taking him back to the way in which He has lived among the people in all their journeys from the time that they came out of Egypt. He gave clear instruction that they were to build the tent and tabernacle in which he would live among them but He has never suggested that He wants anything else from His people. This is fundamental to our understanding of what the Lord expects from us. It is not enough that we have a plausible suggestion, if the Lord has given an instruction in the past and has never changed it from that time, we cannot take responsibility for thinking that there is a better way for us to act today. There may be circumstances which are not directly covered by the word of the Lord and, as such, we may be at liberty to do something different. An obvious example is that the available means of transport are vastly different today when compared with the first century. We do not need to limit ourselves to a mode of transport that was available to the apostles. Equally however, the truths that we preach regarding the Person and Work of Christ are the same today as they were when they were taught by the Lord and the apostles.
The Lord next tells Nathan that he must remind David of how he was called. The Lord took him from the work of looking after the sheep to become a ruler over Israel, giving a lead and setting an example for the people. He has helped David in every aspect of the kingdom so that all his enemies have been brought into subjection and David himself has a name which is set alongside the greatest of the kings in the earth.
The Lord continues with a promise that he will give Israel a permanent dwelling in the earth where they will be able to live in peace without the constant attacks of wicked men. He has begun this work in the life of David already and this has been seen in the fact that all his enemies have been brought into subjection. He now adds the promise that the house of David will continue. Saul lost the kingdom because of his disobedience to God so it may be that David had reason to fear a similar judgement if he or his sons failed to fulfil the word of the Lord. The Lord confirms that this will not happen.
Are we living in a way that is consistent with the House of the Lord?

Memory Verse 'And I was with thee whithersoever thou wentest, and have cut off all thine enemies out of thy sight, and have made thee a great name, like unto the name of the great men that are in the earth', 2 Sam. 7. 9
May 7.	2 Samuel 7. 12-29.
David's Response.
The Lord now gives the promise to David that He will establish the kingdom to his seed after him and that His son would be the one that will build a house for the Lord. The Lord adds that he will establish the throne to David's son and that He will be a Father to him and that David's son will be a son to the Lord. The Lord will chasten him in the way that a father chastens his children but he will not take away the throne in the way that he took it from Saul because of his disobedience.
Nathan comes to David and tells him all that the Lord has said. David response by going into the presence of God and giving thanks for all that the Lord has revealed. We see the true character of David in his reaction. He shows clear amazement that the Lord could ever make such a promise to him. As we think of this, it should challenge our hearts as to what we think of the Lord's dealing with us. It is easy for us to become discouraged or even to chafe at the fact that the Lord does not act as we think He should whereas, in reality, we should be even more amazed than David at what the Lord has done for us. He wanted to build a house for the Lord but the Lord has revealed that He will build a house for David that will never be removed. David recognises that it is the Lord who has chosen to do this and it is only because He is good; David has done nothing to merit such favour from the Lord. As David considers this, he has to acknowledge that the greatness and the goodness of the Lord is even more than David had realised before this time. He recognises that the nation itself only exists because God chose to redeem people to Himself whom He would use to make an name for Himself so that the world could see His glory. He has confirmed all that He said to His people and has demonstrated that He is their God.
All that David can do is to add his prayer that the Lord would fulfil everything that He has promised to David and to his house. He recognises that, in the light of what the Lord has said, anything that he might ask of the Lord will be far less than what the Lord has promised to give. This is an exact parallel of the situation in which Paul finds himself as he writes to the Ephesians and reminds them that our prayers go to the One Who is able to do immeasurably more than we could ask or even think. We might think of requests that we may believe will bring glory to the name of God but we have to recognise that His thoughts are so much greater than ours that such requests will fall far short of all the Lord desires to accomplish if only we are prepared to allow Him to work through us.
David concludes his prayer and praise with the acknowledgement that he could only find the strength to come into the presence of God in the way in which he has because of all that the Lord has promised to him. He has allowed the truth of God to grip his heart, he has taken it to heart for himself and allowed it to mould his own requests. His desire was to bring glory to God by building a physical house that would stand as a testimony to the presence of God with His people. The answer of God is that he will build a house to David which will stand as a greater testimony to the power of God and the glory of God among His people. David does not question but acknowledges that the thoughts of the Lord are higher and greater than his thoughts.
How do we respond when the Lord prevents us from carrying out our plan?

Memory Verse 'And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant’s house for a great while to come. And is this the manner of man, O Lord GOD', 2 Sam. 7. 19
May 8.	2 Samuel 8. 1-18.
David's Triumphs.
This chapter records the triumphs of David. It is sad to reflect that this is the last record of a series of victories in this narrative.
The first enemies to be defeated are the Philistines although the record is that they become subject to David and he takes the city out of their hands rather than a total victory. There is a similar record regarding the Moabites where we are told specifically that he put to death two out of three but the last third of the people became servants and brought gifts to David. There is a warning in this because these two enemies picture different aspects of the flesh. The Philistines emphasise the religion of the flesh while the Moabites picture indulgence; these are both aspects of the flesh which may cause serious problems for the people of God in different ways. We must have no part with them because they will rob us of the joy of our salvation.
The next enemy is Hadadezer, the king of Zobah. He came with horses and chariots but David took the thousand chariots, seven hundred horsemen and twenty thousand footmen. Once again, the victory is marked by compromise because David retains horses for a hundred chariots. This is breaking the instruction that the Lord gave that a king should not multiply horses because his trust must be in the Lord alone. The Syrians from Damascus come to help Hadadezer and David kills twenty-two thousand of them. He puts garrisons in Syria and they become servant to David and bring gifts.
The record now states that the Lord preserved David wherever he went. Here we see the secret of David's triumph, he did not trust in his own strength but relied on the Lord to lead him in victory.
As a result of these victories, David increases his wealth: he takes shields of gold from Hadadezer and large amounts of brass from some of his cities. The news of his triumph reaches Toi the king of Hamath. He sends Joram his son to greet David with gifts of silver, gold and glass vessels. David dedicates all of this along with the spoils of his victories to the Lord in Jerusalem.
David added to his triumphs by defeating eighteen thousand Syrians in the valley of salt. He put garrisons throughout the land of Edom and they became his servants. Once again, we learn that the Lord preserved him.
The Lord records the extent and character of David's kingdom. He was king over all Israel and he was noted for his justice and righteousness to all the people. He was not guilty of showing favouritism either to his own family or to his own officials or to any other group that may try to lay claim to his favour.
We now read of the officials who serve David: Joab was over the army; Jehoshaphat was responsible for maintaining the records; Zadok and Ahimelech were the priests, something which would allow Solomon to execute judgement at the appropriate time; Seraiah was the scribe and Benaiah was over the Cherethites and the Pelethites, again anticipating the time when he would become the captain of Solomon's army.
Do we know victory over the flesh in our lives?

Memory Verse 'And David reigned over all Israel; and David executed judgment and justice unto all his people', 2 Sam. 8. 15
May 9.	2 Samuel 9. 1-13
Mephibosheth
This chapter and the next will show us the reason why David is a man after the heart of God. Having established the kingdom in Jerusalem, he is concerned to show the kindness of God to the house of Saul for the sake of Jonathan. In this we have a beautiful picture of the gospel. David shows the heart of God in reaching out to his enemies and, just as his love was displayed because of the son of Saul, so the love of God was manifest through the Son of Man, our Lord Jesus Christ.
They find a servant of Saul named Ziba to ask if there is any left in the family of Saul to whom David could show the kindness of God. Ziba tells David about Mephibosheth, Jonathan's son, who is lame. David asks where he can be found and the answer is one which suggests a picture of despair. He is in a place which means no pasture. The man who should have been the heir to the throne finds himself as an outcast without any hope. David sends for him and he comes in a spirit of reverence. As we read this record, it appears that Ziba has not accepted David but is still wanting his old position as a servant of the king. It is likely that he emphasised the disability of Mephibosheth so that he might lay claim to his portion. When Absalom tries to usurp the throne, he is more open in his effort. In contrast, the one who had a right to the portion is fully prepared to acknowledge that any inheritance which comes to him depends on the mercy of David because his father forfeited any right.
When David sees Mephibosheth, he immediately reassures him by telling him that he intends to show kindness to him because of his father and that he will restore all the lands of Saul into his hands. As for Mephibosheth himself, David promises that he will eat at the king's table from that time. Even with this, Mephibosheth shows his gratitude by bowing to David and asking why David would ever look at him. He speaks of himself as a dead dog, possibly because this is what people had made him feel as a result of lameness and also because this is how he would feel as the grandson of the deposed king. Humanly speaking, he had nothing to commend but David was looking in the same way as the Lord looks on us. If we want to enjoy the fullness of all that the Lord has in store for us, we need to start by recognising that we have nothing to offer Him and that we have no right to expect him to show any favour to us. As soon as we recognise this, we find ourselves in a position where the Lord can pour out His grace upon us.
David now turns to Ziba and tells him all that has happened; Ziba and his family will take on the responsibility of caring for the land that now belongs to Mephibosheth. Once again, we see the heart of the Lord manifest in the actions of David. The man who thought to make gain finds himself remaining as a servant while the man who acknowledged himself to be nothing finds that he is restored to a position of privilege. This is the foundation of the Epistle to the Galatians where Paul has to remind the Galatians that the law could only bring bondage but Christ, in the gospel, offers liberty because the demands of God have been met in full. This is the choice that we have to make.
Ziba accepts all that the king has commanded. He appears content to be a slave whereas his master is treated as one of the  king's sons, eating with the royal family at all times, even if he is lame on both his feet.
Do we take our salvation for granted?

Memory Verse 'And David said, Is there yet any that is left of the house of Saul, that I may shew him kindness for Jonathan’s sake', 2 Sam. 9. 1
May 10.	2 Samuel 10. 1-19.
The Ammonites.
After these events, Hanun replaces his father as the king of the children of Ammon and David decides to send messengers to offer comfort after his father's death. When they come into the land, the princes suggest that David is only interested in spying out the land with a view to attacking while they are weak. There is little doubt that this might be something that these men would do if the situation were reversed, so they make the assumption that David must be thinking in the same way. As a result, Hainan decides to shame the men by shaving half of their beards and cutting off their garments so that they were left in great humiliation. When they send messengers to David to tell him what has happened, he tells them to wait in Jericho until their beards have grown so that they are not exposed to public shame throughout the land.
It is quickly apparent to the children of Ammon that they have aroused the anger of David and that they are incapable of defending themselves against his army. They decide to call for help from the Syrians, king Maacah and Ishtob. The result is that they receive thirty-three thousand men to help them in the battle. David now hears what they have planned and sends Joab with all his mighty men to defend the country from the attack.
When they engage in battle, the children of Ammon set their army by the gate of the city while the Syrians and their allies are in the field so that the army of Joab is surrounded. He quickly sees that the main threat will come from the Syrians, so he selects the choice men of his company to fight with him against the Syrians while he puts Abishai his brother in command of the rest of the army to fight with the children of Ammon. The arrangement is that while the two parts of the army concentrate on the enemy in front of them, they will also be aware of the danger from behind. If it appears that either enemy army will fall to the group that is set against them, the others will come to their assistance. Joab gives the instruction that they must take courage and fulfil their responsibility as men on behalf of the people and the inheritance of God; he adds the request that the Lord would do what He sees fit. Here we see the secret of victorious Christian living. We must move in the confidence that the Lord can help us, we must do all that the Lord sets before us as far as we are able, but we must never forget that we are fighting on behalf of the Lord and that we need His strength if we are going to accomplish anything for Him.
We are not told how many men Joab took with him but we are told that the Syrians fled, apparently without much of a battle, and the children of Ammon realised that their situation was hopeless so they went back into their city before they were destroyed in the face of the Israelite onslaught.
The Syrians now realise what they have got themselves into so they send to other of their people across the river for reinforcement. When David understands what is happening, he brings together the whole army of Israel and crosses the Jordan to meet the Syrians. The result is that seven thousand charioteers and forty thousand footsoldiers die at the hands of David and his army including the captain of their army, Shobach. The Syrians realise that the only option is to make peace with David and, from that time, they are afraid to help the children of Ammon.
Are we looking out for the attacks of the flesh?

Memory Verse' Be of good courage, and let us play the men for our people, and for the cities of our God: and the LORD do that which seemeth him good', 2 Sam. 10. 12
May 11	2 Samuel 11. 1-27
David and Bathsheba.
This chapter brings us to consider an event which colours the rest of the narrative regarding David's reign. It starts at the time when kings go out to battle. David sent Joab with the army of Israel against the children of Ammon but he remained in Jerusalem. This appears to be a small matter but its repercussions will be immense. One evening, David rises from his bed and walks on the roof of his house. As he does so, he sees a very beautiful woman washing herself. He asks who the woman is and when he finds out that it is Bathsheba, the wife of Uriah, he sends for her to come so that he can lie with her. It appears that the reason for her washing was to cleanse herself from uncleanness. Sadly, the result is that she tempts David and they join in an act of adultery which belies the cleansing that she had undertaken. It is clear that all the events conspire to bring about this sad episode. David should have been in the battle with his army, he should never have followed his lust when he saw Bathsheba, she was unwise to bathe in a place that was open to view and she did not resist the call of David. If any of these events had been altered, this sin would not have occurred. It reminds us that something that is apparently insignificant may set into motion a chain of events which has drastic consequences.
The result of this act of adultery is that Bathsheba finds herself with child and she informs David. David calls Uriah from the battlefield, thinking that he will go to sleep with his wife but he refuses because he knows that his place is with the army. When he has slept at the door of David's house for two nights, David realises that this deception will not work. He sends Uriah back with a message for Joab to place him at the forefront of the battle in such a way that he is sure to die. Joab fulfils David's request and the men of the city come out against Israel and kill some of the army, including Uriah.
Joab sends back word of the battle to David and he expressly tells the messenger that, if he should question why the army went so close to the city, the messenger must tell David that Uriah is dead. As Joab instructs the messenger, it is clear that Joab understands that David was asking for Uriah to be killed and that he would not have undertaken the battle as he did unless he had received the instruction from David. Effectively, David is not only guilty of adultery but also of murder in that Uriah and others have died as a direct result of what he asked Joab to do. Something that began as a choice not to fulfil his responsibility has now become the root from which adultery and murder of more than one innocent person has arisen. If the original failure appears to be of little consequence, the final effect is one that no one would want on their conscience.
When David receives the message, he sends back a response to Joab to say that he should not be upset at what has happened because it is the nature of warfare that the sword will kill, apparently indiscriminately. He commands him to make the battle more strong and to overthrow the city. In the meantime, Bathsheba mourns for her husband and then David takes her to wife as soon as the mourning is passed. His final attempt to escape from the effect of his sin is to make it appear that this is a legitimate child. It is probable that Joab knew what was happening, the messenger and David's servants may have had suspicions, but the most telling commentary is that the Lord not only knew but was displeased.
Are we careful to avoid starting on a path of sin?

Memory Verse 'No man that warreth entangleth himself with the affairs of this life; that he may please him who hath chosen him to be a soldier', 2 Tim. 2. 4

May 12	2 Samuel 12. 1-31
Nathan Exposes David’s Sin
The Lord sends Nathan to David with a parable to expose his sin. Nathan tells of two men, one of whom had an abundance of flocks and herds while the other only had one ewe lamb which was treated as part of his family. When a visitor came to the rich man, he took the poor man's lamb and prepared a meal for his visitor. David is understandably angry with the rich man and pronounces the sentence of death with the addition that he must make fourfold restoration as a recompense for his action. Sadly, David does not appear to see that this is a picture of what he has done with Bathsheba. Nathan has to spell out that he is the man who has done this. This is a challenge to reach of our hearts because it reminds us how easily we can be guilty of judging others for things that they do while we are guilty of far worse actions in our own lives.
Nathan now explains exactly what the Lord thinks of David's action. He starts by using the title, Lord God of Israel, to emphasise the complete authority of God over the nation. He has set David up as king over Israel, He preserved him when Saul was determined to kill him, He gave him everything that belonged to Saul as well as the whole house of Israel and He would have given him more if he had asked for it. David has responded by despising the commandments of the Lord. It is interesting that the Lord starts with murder: he has killed Uriah the Hittite by means of the children of Ammon. The Lord adds that he has taken Uriah's wife for himself: a statement that indicates that the Lord sees this as an act of adultery because of the circumstances surrounding the death of Uriah. The result is that David will face trouble in his house for the rest of his days because he has despised the Lord. It is sad to see how the remaining chapters of this book show the reality of these words. What has begun as a record of triumph now becomes a witness to the chastisement of the Lord on those who disobey His Word. The Lord warns David that while he acted in secret, the Lord will show His displeasure openly so that all Israel and any others who look on can see exactly what David has done.
David immediately confesses his sin and acknowledges his guilt and Nathan reassures him that the Lord has put away his sin so that he will not die. However, the child will die under the hand of God because the name of the Lord has been blasphemed. After this, the child is sick for seven days before he dies and David fasts, waiting to see if the Lord would have mercy. Once he realises that the child is dead, he accepts the sentence of God and rises to eat meat again. He comforts Bathsheba and she bears a son, Solomon, and the Lord shows His pleasure by sending Nathan to tell David that the child is beloved of the Lord.
Joab meanwhile fights against Rabbah in Ammon and sends a message to David to tell him that he is about to take the royal city. If David wants the honour of defeating the king and taking his city, he must now come to Rabbah. David does this and takes the king's crown. He brings all the people of the city into subjection, extending his victory throughout all the cities of the children of Ammon before he returns with the people to Jerusalem. The lesson is that he fell prey to the flesh but the Lord has forgiven and restored him in such a way that he can demonstrate complete mastery: this is the forgiveness of God for His people.
Do we confess or cover our sins?

Memory Verse 'And Nathan said to David, Thou art the man. Thus saith the LORD God of Israel, I anointed thee king over Israel, and I delivered thee out of the hand of Saul', 2 Sam. 12. 7
May 13.	2 Samuel 13. 1-21
Tamar and Amnon
The first effect of David's sin is seen when his son, Amnon, desires a daughter of David, Tamar, who was the sister of Absalom. Amnon is so vexed by his desires that he becomes sick, but he is afraid to do anything about this. He has a friend named Jonadab, a son of David's brother Shimeah, who is a subtle man. He asks Amnon what is causing his trouble and when Amnon tells him, Jonadab suggests a plan to entice her. He is to lie on his bed has a sick man and when his father comes to see what is happening, he is to ask that Tamar should prepare a meal for him and feed him. When Amnon follows the plan, David agrees without realising exactly what was happening. He sends Tamar to see Amnon.
Tamar takes the flour, kneads it and prepares cakes in the sight of Amnon. When she is ready to feed him, he refuses and sends everyone else out of the room. He then asks Tamar to bring the food into his chamber so that he could eat it. Once they are alone, he asks her to lie with him but she refuses because it would be a foolish act which would bring shame on him, apart from any shame that would come on her. She suggests that he speaks to David who would be able to arrange something so that everything was open and there was no shame. Amnon is not prepared to listen but rather he forces her because of his greater strength. Once he has forced her, his lust changes into hatred for her which is greater than his earlier love. He orders her to leave and she is left to plead that he is now guilty of an action that is worse than his original action, but he refuses to listen. He even calls one of his servants to send her away and bar the door so that she cannot come into the room.
It is easy to see that the actions of Amnon have reflected the way in which David himself had acted with Bathsheba except for the fact that Bathsheba consented to David's attention so she was never rejected. In addition, the deception that Jonadab planned for Amnon is a reflection of the deception that David executed when he tried in various ways to escape from the exposure of his sin. It is a sad reminder to us of the principle that we will reap what we sow.
Tamar is left alone with the shame of all that has happened to her. She was wearing clothes that marked her out as a virgin as well as a daughter of the king, but she rends her clothes in acknowledgement that she does not fulfil her calling, even if the reason has nothing to do with her own conduct. It is a sad reminder to us that, when we allow sin in our lives, the people who are most affected as a result of our actions are often people that are innocent in themselves and the last people that we would wish to harm. It is easy to appreciate that David would never have countenanced an action that caused such shame to come on Tamar if it were not disguised. We do not find any more details of what happens to her after this other than the fact that she goes into mourning and that Absalom, her brother, learns what has happened and determines to avenge his sister. She is left desolate in his house at this time, but we are not told whether any of the later events might have mitigated her grief. It is likely that, given the character that she displays here, they would only add sorrow to the sorrow that she is already enduring. David hears of what has happened and is very angry but his own actions mean that he does not have any moral right to deal with his sons. Sadly, events are going out of control and it is starting in David's own house.
Are we prepared to give a moral lead to the people we meet?

Memory Verse 'But when king David heard of all these things, he was very wroth' 2 Sam. 13. 21
May 14.	2 Samuel 13. 22-39.
The Death of Amnon.
The repercussions of Amnon's action continue for the next two years. Absalom refuses to speak to him because he hates him as a result of his action. After two years, Absalom has a celebration for his sheep shearers and he invites all the king's sons to come. It is likely that he has left this for so long in order to ensure that there is no suspicion of what he might be plotting. He asks the king, his servants and his sons to go with him but David refuses to go although he does give his blessing to what Absalom is doing. Absalom then specifically asks that Amnon should be allowed to go. David appears to have some qualms about this however he agrees that Amnon and the rest of the king's sons may go.
Absalom prepares his servants with the instruction that they must be ready to strike Amnon when he gives the command which will come when Amnon is merry with wine. He tells them not to be afraid because they are fulfilling his command. As soon as this happens, the king's sons flee for their lives, probably because they are not sure what is happening.
As usually happens, an inaccurate version of the news arrives before a genuine messenger can bring the true report. David is told that Absalom has killed all of his sons so that none of them are alive. He immediately tears his clothes and lies on the ground, mourning for his sons along with all his servants. Jonadab appears to have been aware of what is happening because he reassures David that Absalom was only taking revenge against Amnon for what he did to Tamar.
Absalom flees but the rest of the king's sons appear as Jonadab is talking to David. He tells him that they are coming exactly as he had said. No sooner does he finish speaking than that the sons arrive and join with David and his servants in weeping over the death of Amnon. Absalom, in the meantime, goes to Talmai, the son of Ammihud, in Geshur. David mourns for him for the whole time that he is there, a space of three years.
The sequence of events that have followed from the act of adultery on the part of David are a warning to us of the dangers of a single sin. As we think of the circumstances, it all arose from a single look from which David determined to break a commandment of God.
He took steps to try to cover his sin from the eyes of men, forgetting that the Lord knows all that takes place and that the Lord will call to account. As a result of David's actions, he has set a precedent which allows Jonadab to suggest a deception that allows Amnon to ensnare Tamar and which leaves David unable to judge his son because he has only followed the example that David himself has set.
Absalom, also, has followed the example of his father in that he hides his anger against Amnon and he also plots to deceive Amnon into coming to the feast. The fact that David arranged the death of Uriah the Hittite means that he is now morally unable to judge his son, Absalom, when he has murdered his brother, Amnon, especially as Absalom has some justification for his action.
All of this has left David powerless to uphold justice in his kingdom. It also appears to affect his judgement in that he allows natural affection to take precedence over justice in the case of Absalom. One action already has immense repercussions and more is to follow.
How long do we hold a grievance against someone?

Memory Verse 'And Absalom spake unto his brother Amnon neither good nor bad: for Absalom hated Amnon, because he had forced his sister Tamar', 2 Sam. 13. 22
May 15.	2 Samuel 14. 1-33.
Absalom’s Restoration.
After three years, Joab recognises that David's heart is reaching out to Absalom so he takes steps to bring about a reconciliation. Although we are not told directly, the fact that there is nothing recorded about these three years suggests that it has hindered David from other actions. While it is good that David did not lose his concern for his son, it is important to ensure that such concern does not interfere with other activities. There are many believers who will appreciate what David is passing through because they have children who are not making spiritual progress in the way that the parents would like. It is only right that parents are concerned, but it is wrong when that concern extends to become a hindrance to spiritual activity.
Joab finds a woman who will be able to act out a part that he plans for her and he puts the words into her mouth which he knows will appeal to David. She outlines the scenario in which she had two sons, one of whom kills the other in a fight with no one to mediate. Her family demand that the surviving son should be delivered up to be put to death so she and her husband will be left with no family on the earth. David hears her case and commits to pass judgement but the woman pleads further until he promises that, if anyone speaks to her of the matter, they will answer to the king and that no one will be permitted to harm the surviving son. This should have been covered by the city off refuge, but David does not suggest this.
Once David has made this commitment, the woman suggests that he is guilty of the same sin as her family in the accounts that she gave. His son has been banished because of the death of Amnon and David has done nothing to bring about a reconciliation. She adds that we are all like water spilt on the ground that cannot be gathered up and that God does not respect any one person above another, but rather looks for restoration. The truth of God is misrepresented here. The parable that the woman has used is an example where the son should have gone to the city of refuge so that his case could be heard. Every statement that she makes at the end of her interview is true, but they are all missing some aspect of the truth which means that they misrepresent the character of God. We all die, but no one has the right to take another person's life without cause. While God does not respect persons, He does indicate that the murderer must die. While God desires reconciliation, He also demands repentance on the part of those who sin.
As David listens to the woman, he recognises the hand of Joab and, when she confirms it, he orders him to bring Absalom back to Jerusalem but he still refuses to receive him into the palace. It is clear that, while David wants reconciliation, he recognises that Absalom is guilty of sin and therefore not fit to be in his presence. Absalom also recognises the reality that David has made a gesture of reconciliation but he is not prepared to go the whole way. Rather than to think about what is needed, Absalom waits for two years before he takes steps to try to gain an audience with the king. When Joab ignores his first message, he is prepared to destroy Joab's harvest in order to gain his end. It is clear that Absalom has no real concern for right and wrong, he is only interested in his personal status. We need to learn that the only path of true fellowship with our Lord is immediate confession of sin.
Are we careful to remember that forgiveness is only on the basis of confession of sin?

Memory Verse 'For we must needs die, and are as water spilt on the ground, which cannot be gathered up again; neither doth God respect any person: yet doth he devise means, that his banished be not expelled from him', 2 Sam. 14. 14
May 16.	2 Samuel 15. 1-17.
Absalom’s Rebellion.
Once Absalom has been welcomed by the king again, he begins to steal the hearts of the people from his father. It is clear that he is a cunning man who is prepared to wait for the opportunity to advance himself, even if it takes a long time. It is now five years since he had killed his brother, which in turn was two years after Amnon's abomination. Clearly, he has no concern about retaining a grudge and waiting for the opportunity to gain revenge.
He begins to build up a following by speaking to the people at the gate as they came to ask the king to pass judgement. He would discuss the matter with the people and would concur with them that they had a valid case, he would them bemoan the fact that only David was in a position to give the judgement on their case. He had no qualms about winning the hearts of the people in this way. The text suggests that he might appear to agree with both parties in a dispute, but as he could not pass judgement, this would never be exposed. He was careful to show friendship by reaching out and kissing all who came to him until such time as he had won the hearts of the people.
After forty years, he is in a position to lay claim to the support of the people. It may be that the reference to forty years indicates that it was at the end of David's reign when these events took place, or it may be that four years is in view, and the text has been mis-copied. In either case, it is clear that Absalom is waiting for the right opportunity to accomplish his design.
He asks permission from his father to go to Hebron to fulfil a vow which he claims to have made while he was in Geshur. It is sad to see that he will use the name of the Lord in a way that compounds his lie, but this is something that Jacob did with Isaac. As soon as he has permission,, he sends his messengers throughout the land of Israel to prepare them for a trumpet call which would announce that Absalom has been set up as king in Hebron. He is joined by Ahithophel,  David's counsellor, as well as many of the people who had been taken in by Absalom's deception.
David receives a message that the men of Israel have followed Absalom and he realises that he must flee for his life before the army that Absalom has raised comes up against the city to destroy it and to kill David and those who are with him. It is notable that David does not immediately think about defending himself or his position; this would be futile without the proper preparation and it would also lead to unnecessary bloodshed which David clearly wants to avoid. The way in which he acts means that the city of Jerusalem may be taken by Absalom, but without the bloodshed that would certainly have followed if David and his men tried to defend it when Absalom attacks. It is immediately clear that, whereas Absalom is only interested in his own status, David is more interested in the welfare of his people than he years in his own  personal status or safety.
David leaves ten concubines to look after the house while he and his servants have fled. They go out of the city and wait in a place that is far enough away from the city to be out of danger when Absalom comes. He is clearly putting others before himself at all times.
Are we genuine in our concern for others?

Memory Verse 'And the king went forth, and all the people after him, and tarried in a place that was far off', 2 Sam. 15. 17

May 17.	2 Samuel 15. 18-37
The Flight of David
As David flees, he is joined by all his servants including six hundred men who followed him from his time in Gath. David asks Ittai why he is joining them. He is from Gath and as such has no part among the people of God. David feels awkward that he might feel that he has to join David. Ittai replies that he will go to any place where his master, David, goes. David realises that there is no possibility of changing his mind so he tells him to go over with the rest of the company. As he goes, all the people in the country are weeping. He goes across Kidron and out towards the wilderness. As they go, Zadok and the Levites come with the ark of God, but David realises that this would not be appropriate. In contrast to those who thought to take the Ark into the battle with the Philistines, David realises that the Ark symbolises the presence of God with His people, not His confirmation of the status of any individual. David is sure that the Lord will bring him back if He chooses and this is not dependent on whether the Ark is with David or in Jerusalem. He also asks Zadok to pass word to David as to what Absalom is planning. David suggests that his son, Ahimaaz, and the son of Abiathar, Jonathan, should act as messengers to confirm the details.
David tells Zadok that he will remain in the wilderness until Zadok has sent word to tell him what Absalom is planning. Zadok and Abiathar carry the ark back to Jerusalem and wait there to see what will happen.
David climbs Mount Olivet in  mourning, with bare feet and his head covered, and all the people follow his example as they go with him. At this time, David hears that Ahithophel is one of the men who has conspired with Absalom. This is doubly sad because Ahithophel is David's chief counsellor and also the grandfather of Bathsheba, so it highlights how far the conspiracy has reached into the hearts of the people. It is likely that, with this news, David might begin to despair because he would recognise that Ahithophel knows him so well that he will be sure to give counsel in a way that is likely to ensnare David.
At the top of the mount, David is met by Hushai the Archite, who is clearly not a man that is capable of fleeing with the rest of the people. David sees the hand of the Lord in this and asks Hushai to return to Jerusalem and to promise Absalom the same council as he has given to David. This will give the possibility that any counsel which Ahithophel offers may be countered by the counsel of Hushai. David points out that Zadok and Abiathar are also in league with him although he has sent them to fulfil their duty as priests. Hushai can pass any message to them and their two sons will then act as the messengers to carry the news to David. David has now made all the arrangements that he needs to ensure that he will receive a complete and accurate update of any decisions which Absalom may make. While we should have reservations about the deception that David has plotted with these men, we can also see the way in which the Lord has arranged the circumstances so that David is able to defend himself from the attack of his son.
The chapter ends with two men coming into the city. To all appearances they will become allies, but the one will be the means of the downfall of the other who has taken the throne.
Are we always prepared to do the will of God even if it is in conflict with our desires?

Memory Verse 'And the king said unto Zadok, Carry back the ark of God into the city: if I shall find favour in the eyes of the LORD, he will bring me again, and shew me both it, and his habitation', 2 Sam. 15. 25
May 18.	2 Samuel 16. 1-23
Ziba and Shimei
As David continues to flee, he is met by Ziba, the servant of Mephibosheth. He brings a present of donkeys, bread, fruit and wine for David and his men. When David asks about them, Ziba tells him that they are a gift for the king. When he asks about Mephibosheth, Ziba says that he has remained at Jerusalem in the hopes that the people will restore the kingdom to him. David takes Ziba at his word and offers him the property of Mephibosheth as a reward for his faithfulness. Ziba says that he only wants grace in the eyes of the king. Later events will show the reality of what was happening, but David is unaware of this at the time; Ziba's claims appear plausible even if we can see through them with hindsight.
The next man to meet David is Shimei, who was also from Saul's family. He uses these events as an excuse to invoke a curse on David. He suggests that it is a recompense for the way in which David has treated the family of Saul. He accuses David of being a man of war who has set himself up. The reality is that his accusation would have been valid if he had spoken about Saul, whereas David was marked by humility and a desire for peace.
Abishai, the son of Zeruiah and brother of Joab, wants to act in vengeance against Shimei but David will not allow this. David recognises that he is in this position because his own son has rebelled against him. If this is true, why should a member of a rival house not say such things against him. It may be that David is fully aware of the fact that his own sin with Bathsheba lies at the root of all that is happening to him now. If he had not been guilty of such sin, he would have been able to deal with his own family when they sinned. His adultery meant that he could not condemn Amnon, while his murder of Uriah means that he could not condemn Absalom. It is a sad example of the principle that we will reap what we sow; it also fulfils Nathan's prophecy that the sin would be open to public view. David can only hope that the Lord will have mercy on him and turn away His anger.
The king and his servants are all weary with the sudden flight, especially as Shimei chases alongside, throwing stones and dust at David. They have to find a place where they can refresh themselves.
In the meantime, Absalom and all the people with him, including Ahithophel, come into the city of Jerusalem. As they come, Hushai greets Absalom with the cry, God save the king. Absalom appears to have some suspicion as he asks why Hushai did not go with David, but he is satisfied when Hushai answers that he will serve whoever the Lord sets up as king rather than to give allegiance to a single man.
Absalom asks Ahithophel to advise what they should do. He suggests that Absalom should ensure that Israel knows how far he is prepared to go into despising his father so that they will be ready to follow him. Absalom publicly goes into his father's concubines without any sign that he even needed to consider the advice that Ahithophel had given. It is tragic to think that a man like David, who was marked by such a trust in the Lord and obedience to His Word, should have left an example which means that his son has no qualms about an act of wilful rebellion and immorality. This may be partly because the advice of Ahithophel was so highly regarded by both David and Solomon.
Are we motivated by pride?

Memory Verse 'It may be that the LORD will look on mine affliction, and that the LORD will requite me good for his cursing this day', 2 Sam. 16. 12

May 19.	2 Samuel 17. 1-29.
Ahithophel Defeated.
Ahithophel offers to lead an army of twelve thousand men to chase David that night so that they could catch him while he is weak and tired. His plan is that David's companions will flee and only David will be killed. The element of surprise will ensure that Ahithophel can come back with all the people who accompany him. When he gives his advice, Absalom and his companions can all see the wisdom of his advice but Absalom decides that they should call Hushai to see if he agrees. When they bring him, Absalom tells him what advice Ahithophel has given. Once more, we can see the hand of the Lord in this. Only the Lord who could raise a question about the advice of a man like Ahithophel, especially when the people agreed that it was good as soon as they heard it. Equally, the Lord prompts Absalom to tell Hushai what Ahithophel has said so that he can give an answer knowing precisely what has been said before. Hushai takes advantage of this and draws a picture of David as a mighty man who is surrounded by men of a similar calibre. He suggests that David will be quick to find a place where he can easily defend himself and his men, especially in the dark. When Ahithophel's army approach, they are likely to be taken by surprise. Once David's men begin to gain the advantage, the army of Ahithophel is likely to be taken by fear. Hushai suggests that Absalom should gather an army from all of Israel so that they can overcome David by sheer weight of numbers. He advises Absalom to lead the army as the symbol that he knows that victory must come to them. What Hushai has actually done is to appeal to the pride of Absalom who can visualise himself as the leader of a great army that overcomes the mighty men of David. He has also ensured that David has opportunity to find a place of safety before he is attacked by any army that comes from Absalom.
As soon as Absalom and his companions hear the advice of Hushai, they appreciate what he is suggesting and decide that this is the best advice. The reality is that Hushai has made an accurate assessment of the pride of Absalom and has advised in such a way that he will choose advice which appeals to his pride rather than to military strategy.
Hushai immediately sends word to Zadok and Abiathar. They send their sons, Jonathan and Ahimaaz, to warn David of the plans that have been suggested. The priests send the message to their sons by means of a woman, but a lad sees them and tells Absalom that they have gone to David. Absalom sends men to stop them, but they hide in a well in Bahurin and a woman hides them tells the messengers that they have already crossed the water. After this, they carry the message to David who crosses the Jordan at the dawn of the day.
Ahithophel hangs himself because his advice was not taken, David escapes to Mahanaim while Absalom raises an army in haste and follows David across the Jordan. Once he is at Mahanaim, a number of friends come with food for David and his men so that they are strengthened in anticipation of the battle. The wisdom of Ahithophel's advice is clear, had Absalom followed it, but his pride means that David has opportunity to ensure that any battle will take place in a location that suits him and his followers.
Are we looking to honour ourselves or our Lord?

Memory Verse 'And Absalom and all the men of Israel said, The counsel of Hushai the Archite is better than the counsel of Ahithophel. For the LORD had appointed to defeat the good counsel of Ahithophel, to the intent that the LORD might bring evil upon Absalom', 2 Sam. 17. 14 
May 20.	2 Samuel 18. 1-33
The Death of Absalom.
As a result of the delay that was instigated by Hushai's advice, David is able to divide his men into three groups so that they are ready for the battle. He sets Joab, Abishai and Ittai over each of the groups, but when he suggests that he will go out at the head of the army, the people immediately reject his suggestion on the basis that he is the only person of any consequence as far as Absalom is concerned. If half of David's men fall in battle, but David is alive, Absalom has failed; if only David falls in battle, Absalom has succeeded. The king recognises the value of the advice that his men have given, so he agrees to do what they think is best. As he sends his men out, he gives clear instruction to the three captains in the hearing of all the people that they must deal kindly with Absalom.
The battle is joined in the wood of Ephraim and twenty thousand men of Israel fall in the face of David's men, however more fall to the wood than to the man of David. Absalom is defeated by his own pride. Because he only cut his hair once a year, he got caught by his hair under an oak tree and his mule kept going without him. If Hushai appealed to his pride and delayed the attack, his pride in his own hair was the means by which he was taken. Sadly, the life of Absalom can be summed up as an example of the folly of pride. If he had never taken matters into his own hands with Amnon, the sequence of events would not have started. If he had been content with acceptance by the king after his sin, he would never have been in this position. Contentment is a key virtue of godliness.
When Joab hears that Absalom has been caught in an oak, he asks why the messenger did not kill him. The man points out that David gave clear instruction to be kind to Absalom, so he dare not go against the king's commandment. When Joab says that he would have rewarded him, the man answers wisely that no reward could compensate for disobeying the commandment of the king. Joab realises that he must take matters into his own hand, so he finds Absalom and throws three darts into his heart while he is alive before ten of his men finish the act of killing him. They bury him in a pit despite the pillar that Absalom had set up in his life as a testimony for posterity.
Ahimaaz wants to carry the news to David, but he does not know what has happened. Joab sends Cushi with the news but relents and allows Ahimaaz to carry tidings as well. When a watchman sees Ahimaaz coming, he tells David who recognises that he is a messenger who would carry good news. Sadly, the only news that Ahimaaz can bring is that, while he saw a tumult, he was not close enough to know what had happened. This is a challenge to us as we bear witness to our Lord, we can only be true in our witness when we are walking closely with Him so that we know the reality of what we profess. 
It is only when Cushi arrives that David understands exactly what has happened. David is moved to tears at the thought that he has lost his son. There is little doubt that he would understand how much this is due to his own example, so we can understand his grief. How good to think that great David's greater son did indeed die for those who sins deserve death without mercy and without excuse.
Are we faithful witnesses to our Lord?

Memory Verse 'And Ahimaaz called, and said unto the king, All is well. And he fell down to the earth upon his face before the king, and said, Blessed be the LORD thy God, which hath delivered up the men that lifted up their hand against my lord the king', 2 Sam. 18. 28
May 21.	2 Samuel 19. 1-43
David Returns.
They tell Joab that David is mourning Absalom so, when the army should have returned in triumph, they come quietly into the city as if they had been defeated and forced to flee. Joab comes to David and tells him that he has shamed his servants by his tears. Joab does not appreciate the love that David has for his son, even if his son has been wayward and rebellious. This is in keeping with the character of the man and another example will soon follow. It is likely that Joab is in this position because he knows the circumstances of the death of Uriah. Sadly, the repercussions of David's sin have still not finished.
Joab advises David to go and speak to his servants before they all forsake him and bring a greater evil on him than he has faced in the whole of his life. When David sits in the gate, the people came from the places where they had gone in the confusion after the battle but there is still turmoil in the land because David has fled and Absalom is dead. The people quickly realise that they must move to bring David back to his place. In the meantime, David sends messengers to Zadok and Abiathar, indicating that they should encourage the elders of Judah to take a lead in bringing him back because the rest of the nation is already moving in that direction. He sends a specific message to Amasa, who had led the army of Absalom, to tell him that David intended to make him captain of his army in place of Joab. The result is that the men of Judah join to bring David back across the Jordan with all his servants and welcome him as he arrives at Gilgal. Shimei joins the men of Judah as they come to welcome David. David is accompanied by a thousand men of Benjamin with Ziba, his sons and servants crossing the Jordan ahead of the king. As they ferry his household across the river, Shimei falls down at David's feet and pleads for his life on the basis that he knows that he has sinned and therefore he is the first to welcome David back. Abishai is ready to kill him but David refuses to allow any to be killed at a time of celebration.
The next to greet him is Mephibiosheth. When David asks why he did not flee with him, he tells him how Ziba deceived him and took advantage of his lameness. He is happy for Ziba to have everything as long as David has come back in peace.
Barzillai, who looked after David when he crossed the Jordan, stays with him until he has crossed the river, but when David offers him a place in Jerusalem, he pleads his age as a reason not to go but asks for his son to represent him. It is sad to think that such a man as this is prepared to give up the privilege of a place with the king, but it comes as a challenge to our hearts as to how much we appreciate the prospect of a home with our Lord.
The sorry events continue when the men of Israel argue with the men of Judah over the way in which David has been welcomed back into the country. Judah claims the privilege of relationship but this only stirs up the men of Israel to anger. They are argue that there are ten of them to set against the tribe of Judah so they should have been included in the welcome that was given to him. Something that should have been a time of rejoicing has become a time of bitterness because of a lack of consideration, natural relationship taking precedence and giving place to anger. We need to be aware of the dangers that these bring.
Are we those who are looking for our Lord to come?

Memory Verse 'And he bowed the heart of all the men of Judah, even as the heart of one man; so that they sent this word unto the king, Return thou, and all thy servants', 2 Sam. 19. 14
May 22.	2 Samuel 20. 1-26.
The Uprising of Sheba.
In the middle of the argument between Judah and the rest of Israel, a man of Benjamin by the name of Sheba blows a trumpet and instigates of rebellion against David. The result is that all the men of Israel follow Sheba while the men of Judah follow David, so Joab's warning about the kingdom is fulfilled. In the meantime, David goes to Jerusalem and puts the ten concubines whom he had left to keep her house in prison. Because of their action, they spend the rest of their days living like widows.
David now gives Amasa three days to gather the men of Judah together in anticipation of an attack from the rest of the nation. Amasa goes to fulfil David's request, but he takes more than three days so David warns Abishai that Sheba is likely to cause more harm than Absalom. He sends Abishai to pursue him before he gets into cities that are defended, Joab also follows with his men and all of David's mighty men. When they reach Gibeon, Amasa is ahead of them and Joab goes out to meet him with the sword in his left hand. As they meet, Joab takes hold of Amasa with his right hand as if he were going to kiss him, but he uses the sword in his left hand to kill him by stabbing him under the fifth rib. Joab and Abishai then continue the pursuit of Sheba, but the rest of the people stop when they see the body of Amasa. One of David's men recognises what is happening, so he covers the body and moves it out of the highway so that the people do not see it and continue in their pursuit of Sheba.
Sheba, in the meantime, goes through all the tribes of Israel, to Abel in Bethmaachah, and gathers an army together. Joab and Abishai come and besiege Abel in Bethmaachah. As they attack the city, Joab and his men batter the wall in an effort to throw it down. As they attack, a wise woman inside the city calls to Joab and when he acknowledges her, she tells how this is a city which has always been marked by wisdom. It is a place where people would ask counsel and she is one of those who is recognised for the council that she would give. She warns Joab that, in his effort to defeat his enemy, he is likely to destroy others who do not deserve such judgement. As Joab hears her plea, he acknowledges her wisdom and says that he has no desire to destroy the city of a mother in Israel. His only concern is that Sheba has rebelled against the king David and that he is using the city as a place of refuge. The earlier events clearly show that Joab had no concern about how many people died in his effort to prevent the rebellion and maintain his own position. His tactical awareness would show that it is easier to overcome Sheba with the help of the people inside the city than to have to fight against the city. As a result he tells the woman that, if she can arrange for the head of Sheba to be passed over the wall, he will be willing to call off his men without any further repercussion. The woman then speaks to all the people who would respect her wisdom and they arranged for the head of Sheba to be delivered to Joab. As soon as this is done, Joab calls his men back from the city to their tents and from there, he returns to Jerusalem to the king.
The chapter ends with details of the officers whom David has appointed. Of these, Benaiah is the most significant in that he will be the replacement for Joab under Solomon.
Are we those who are seeking peace among the Lord’s people?

Memory Verse 'I am one of them that are peaceable and faithful in Israel: thou seekest to destroy a city and a mother in Israel: why wilt thou swallow up the inheritance of the LORD', 2 Sam. 20. 19
May 23.	2 Samuel 21. 1-22.
Famine in the Land. 
For three years, David is faced with a famine which causes him to ask the Lord why this is happening. The answer is that Saul had taken steps to kill the Gibeonites because they were not part of the children of Israel. He ignored the promise that Joshua and the elders gave to the people and decided to remove them. David asks the Gibeonites what they want him to do so that the sin of Saul is repaid. It is notable that the Gibeonites will not accept payment from the house of Saul, they are true to the principle that if a life has been taken, they have a right to claim vengeance. They ask that seven of his sons to be given so that they can be hung up as a public display to make amends for the actions of their father. David realises that he has no choice, but he does take care not to include Mephibosheth because of his promise to Jonathan. 
Here we are reminded that the Lord will call us to account if we have made the promise and failed to keep it, even if it appears that we have escaped the consequences at first. The Lord does not move according to the times of men, so we may see delays, but it does not mean that He will not call to account.
It is interesting to see that David chooses two sons of Rizpah, the concubine of Saul, and five of Michal, who had been given to David as his wife until he fled from Saul. While he is careful to fulfil his own obligation to Jonathan, he does not allow natural relationships to interfere with his actions.
Rizpah take steps to ensure that the bodies of her sons are not harmed throughout the time of harvest until the rains come. She does not fight against the sentence that was passed, but she does ensure that her sons receive proper respect. When David hears what she has done, he ensures that the bones of Saul and Jonathan are properly buried in the sepulchre of Kish, the father of Saul, along with those who have been put to death for the Gibeonites. When all this is done, the Lord hears the prayer of David and removes the curse that has come on the land because of the actions of Saul. This reminds us that we must take care to deal with sin fully if we want to enjoy prayer and fellowship with the Lord.
As David comes to the end of his life, the Philistines attack again. On these occasions, David is placed in serious danger as a result of their onslaught, particularly the sons of the giant, Goliath, whom David had defeated so many years earlier. On the first occasion, Abishai had to step in to kill Ishbibenob, one of Goliath's sons. As a result, David's men tell him that he must not go into battle again. On the second occasion at Gob, Sibbechai the Hushathite killed Saph, another of Goliath's sons. On a third occasion, also at Gob, our Hanun, from Bethlehem, kills another of his family who had a spear like the one that Goliath himself used. Finally, in a battle at Gath, Jonathan, a nephew of David, kills a fourth son of Goliath who had six fingers on each hand and six toes on each foot.
The lesson is clear, it does not matter how many times we have overcome the enemy nor how long it is since we overcame, the enemy is always ready to attack and to bring us down if we give any opportunity.
Are we careful to keep our word at all times?

Memory Verse 'Then there was a famine in the days of David three years, year after year; and David enquired of the LORD. And the LORD answered, It is for Saul, and for his bloody house, because he slew the Gibeonites', 2 Sam. 21.1
May 24.	2 Samuel 22. 1-16
David's Song of Victory.
We now come to the conclusion of David's reign. We start with a Psalm which he wrote in light of the deliverance from all his enemies, it is the song of a man who can look back and see how the Lord has proved Himself faithful in every circumstance.
David starts with the assurance that the Lord is the one who upholds him. He is a Rock on which David can stand with absolute confidence, He is a Fortress which can stand in the face of any onslaught, He is a Deliverer who can overcome every enemy that attacks us. He rightly claims absolute confidence. He is a Shield, He is mighty in power, He foresees all that may come against us. It does not matter what form an attack may take, it does not matter how strong the enemy may be, the assurance is that those who call on the Lord will be saved because He is far greater than all.
David now moves to consider some of the enemies that he has faced. He thinks of the way in which death threatened to overcome, he thinks of multitudes of ungodly men, he thinks of the powers of hell, he thinks of times when death might appear to creep up against him. In every situation, the answer was the same, he called on the Lord and the Lord heard his cry. David knew that the Lord would hear. As we read through the Psalms, we find that there are occasions when the Lord delayed, we also find that David recognised occasions when his prayer was not answered because of his own spiritual or moral failure. As David looks back now, he is not concerned with those situations where he has brought trouble by his own failure, he is rejoicing in the assurance that the Lord was ready to answer, even if the answer was delayed for a time until David had confessed and put away his sin.
David now describes the character of the Lord as He intervened on his behalf. He tells how the earth shook in the heavens were moved because of the anger of the Lord. This reminds us of how the Lord cares for his people; when the enemy tries to overcome, the Lord steps in to help and the enemy is left to fear the anger of the Lord. If there is a display of power that shook the heavens and the earth, there is also a display of power that is seen in the smoke and fire that came from the Lord as he displayed the fierceness of His anger against the ungodly. He came near to His own in a way that brought darkness to those who stood against Him, He came swiftly in a display of glory and speed. Riding on a cherub is a picture of glory, while the wings of the wind speak of the speed with which He came. He used darkness to provide cover, dark waters would tell of the force while the thick clouds of the skies would speak of the fearsome threatening that marked His appearance. There is a paradox in that the brightness of his glory was such that coals of fire are set alight. His voice is like thunder that strikes fear into the hearts of those who hear and it is like arrows that scatter, while He uses lightning to bring distress and uncertainty. The might of His power is such that the sea opens and even the earth itself will open at His voice. David is looking back over years where he has proven the power of the Lord in every situation, he acknowledges that there is no power which is known to man that could ever withstand the power of the Lord when He moves to defend His people from distress, whether it be from an enemy of men, natural catastrophes or the powers of hell.
Where is our rock in the day of trouble?

Memory Verse 'The God of my rock; in him will I trust: he is my shield, and the horn of my salvation, my high tower, and my refuge, my saviour; thou savest me from violence', 2 Sam. 22. 3

May 25.	2 Samuel 22. 17-30
The Salvation of the Lord.
David now moves on to consider the way in which the Lord has saved him. He tells of the Lord sending difference from above, how He lifted him out of many waters, how He saved him in the face of a strong enemy and from those who hated him when they were too strong. As David considers this, we can understand that he is acknowledging there was no power that was too great for the Lord and no situation from which the Lord would not save him. This is the confidence that we can have in every circumstance of life.
David now moves on to consider what the Lord did when He saved. He was not content simply to deliver from the enemy, He brought him into a large place because He took pleasure in David. We might think about the failures of David, but the Lord saw his heart and rewarded him for his righteousness and the fact that he followed with a pure heart, even if he was not perfect. David tells us that, whatever slips there may have been, he kept the ways of the Lord and did not choose a path of rebellion against God because His truth was always uppermost in the mind of David. As we read this, it reminds us of the contrast between a failure or slip and a deliberate path of rebellion. It is easy for us to judge hastily, this may cause us to make too much about the slip but it may also mean that we ignore sin which needs to be judged. Either action is a cause of trouble if it is not rectified. The fact that this psalm is recorded in the Scripture twice would emphasise for us the importance of the lessons that it teaches us. The fact that it is positioned immediately after a record of the effect of sin and yet there is no mention of that sin would only serve to highlight what it means to say that sin is forgiven. There is a danger that, even if we decide that some sin has been dealt with in a suitable way, we may still remember and bring it back as though it needed to be called to account further. This is completely against the forgiveness that we find in our Bibles.
David now turns to consider the way in which the Lord deals with individuals according to their own actions. This is important for us to remember in the light of what we have just read. He starts by pointing out that the Lord is merciful to those who show mercy. There is no difficulty in seeing how this truth emphasises what has been seen in the earlier verses. If we want to enjoy the mercy of the Lord in our lives, we need to be ready to forgive others in the same way as our Lord has forgiven us. This is clearly taught by Paul as he writes to both the Ephesian and the Colossian saints. The converse of this is taught by our Lord when He says, Judge not that ye be not judged. David adds that the same is true in respect of the upright, the pure and the perverse. The first two of these characteristics are both seen in the earlier verses in that the Lord recognises the reality of David's heart, even if he has failed to live in the way that he ought.
David now emphasises the way in which the Lord judges; He sees those who are oppressed and delivers them, but He also takes knowledge of the proud and exposes their pride for the emptiness that it really is. He is a light in the darkness for those who trust Him, showing the way when men who trust in themselves have no means of finding the path. He gives the ability to those who trust Him to go through their enemies unscathed and to leap over the highest obstacles that they could ever face. How our hearts should rejoice in our Lord.
Are we prepared to wait for the Lord to deal with our circumstances?

Memory Verse 'With the merciful thou wilt shew thyself merciful, and with the upright man thou wilt shew thyself upright', 2 Sam. 22. 26
May 26.	2 Samuel 22. 31-51.
The Triumphs of David.
David looks at the ways of God and recognises that it is a perfect path which is leading to the destination that the Lord has set out in His Word, which cannot fail, and that He will defend all who put their trust in Him because He is God alone. He is the Rock that can never be brought down. The result is that all who trust Him, like David, will prove that God is the source of strength and power, and He will perfect His work in them. He works in our lives to prepare us for whatever difficulties we may face so that the weapons of men can never destroy. His salvation is a shield that can withstand every attack, yet He will still deal with His people gently, so that they are strengthened rather than being beaten down. It is easy to expose failure in a way that belittles a person; the Lord wants us to work in a way that will strengthen the person for the next attack. He helps on the pathway of life so that even the most difficult paths will become easy to tread without slipping.
David reviews the way in which the Lord has helped against his enemies: he gave David the strength to pursue without having to turn away from them until the work was complete so that they could not rise up against him again. Any who did rise up were subdued by the Lord Himself; He fought by David so that David's enemies had nowhere to turn because there was no one to overcome the Lord and, even if they turn to the Lord, He defended the man  of His choice.
The extent of David's triumph is seen in that his own people may have been in strife against him, but the Lord delivered him. He set David up as a head over the heathen nations; he even made nations whom David did not know to submit to him because of the testimony to the triumphs of the Lord through David. Here is a picture of complete triumph; we may have seen a record of turmoil and conflict, but the reality is that this was only a small part of the reign of David. It is on record because there are lessons for us to learn, whereas the greater part of David's reign is a testimony to the power of the Lord as we see in these verses. This is the heritage that David passed on to his son, Solomon. It should come as a challenge to us as to what heritage we pass to the next generation.
David ends his Psalm as he began it, by exalting the name of the Lord and rejoicing in all that He has done on David's behalf. Here is a picture of true worship that flows from the heart, it will start with the eye fixed on the Lord as the source of every blessing and, while it may trace many examples of the Lord's dealings and the blessings that He has poured out upon us, it will always end by returning praise, thanksgiving and glory to the Lord. David is glad to testify that the result of all that has happened in David's reign is that the name of the Lord has been honoured and exalted as a Rock of salvation,. Any who consider what has happened will have reason to trust in the Lord and to obey His voice. This is the greatest work that any could accomplish in their life, it does not matter what men may think of us as long as our lives have pointed to the One in Whom we trust. David's heart overflows in thanks and in praise as he recognises that he can hand over the kingdom to Solomon in the assurance that the same Lord, who has done so much for David, will do the same for those who follow. There is nothing special about David of himself, everything comes from the hand of the Lord alone.
Are we rejoicing in the triumph of Christ?

Memory Verse 'As forGod, his way is perfect; the word of the LORD is tried: he is a buckler to all them that trust in him', 2 Sam. 22. 31
May 27.	2 Samuel 23. 1-12
David’s Final Words
We now come to the last words of David as he reviews his life. He uses three descriptions for himself: the man raised up on high, the anointed of the God of Jacob and the sweet psalmist of Israel. The first two of these show that David appreciates the hand of God in his circumstances. The last is the response of his heart to all that the Lord has done. It is good for us to remember that anything which we may have comes from the hand of God. As the man who was raised up, David recognises the way in which the Lord has exalted him. He is a man who has been given power which will not be surpassed until our Lord reigns and he has honour which was shown by all the nations around. Once again, it is good to see that the failure has been put away and David recognises the grace of God that has kept him. As the anointed of the God of Jacob, he acknowledges that he has been placed where he is by God alone, it is nothing of himself. The reference to Jacob may be a reminder of the failure that has marked some of his experience; Jacob is often used in respect of the character of the man before his dealings with God complete. As the sweet psalmist of Israel, David rejoices in the goodness of the Lord that has taken a man who deserves nothing of himself and has set him up among princes.
If David gives a threefold description of himself, he follows with a fourfold description of the way in which the Lord has spoken through him. It is the Spirit of God who spoke first, he put the words onto David's tongue; it is the God of Israel next reminding us of the God who has called the people for himself into a covenant relationship; finally, it is the Rock of Israel, reminding us of the One Who has upheld and defended His people throughout their history. There is no place for any pride on the part of man because all is a work of God.
David starts with the character of a king who will bring pleasure to God. He must be just in his dealings and he must rule in the fear of God, he cannot act on his own initiative; this is a recipe for disaster. It is notable that David speaks of justice first because this reminds us that God will never ask us to do anything that is unjust. We cannot justify actions that go against the character of God because we think that we are led by the Spirit of God. If we act in the fear of God, we will always do what is right.
David looks on to the prospect of all that the Lord will do. He anticipates the morning light, the sunrise of morning without clouds with an abundance of tender grass springing out of the ground that has been refreshed by the rain, where evil has been put away.
David now considers the exploits of three of his mighty men: he remembers Adino  the Eznite, who fought against eight hundred, he remembers Eleazar who was one of three mighty men to fight with David against the Philistines when the rest of the people had left. The Lord wrought a great victory because Eleazar stood up and fought until his hand was tired and stuck to his sword,. Only then did the people return to gather the spoil. Finally, David remembers Shammah who stood in the middle of a piece of ground that was full of lentils and defied the Philistines until, once again, the Lord won a great victory. We may question why a field of lentils is of so much importance, but Shammah recognised that it was the inheritance of the Lord and food for His people. This is enough to justify the way in which he acted. It is an example for us of what our Lord expects from us.
What are we prepared to venture for our Lord?

Memory Verse 'But he stood in the midst of the ground, and defended it, and slew the Philistines: and the LORD wrought a great victory', 2 Sam. 23. 12
May 28.	2 Samuel 23. 13-39
David’s Mighty Men
We now have a review of the remainder of David's mighty men. Three of those who did not come into the first three are still remembered for their bravery when the Philistines came to the valley of Rephaim. David was in a hold and longed for some water from the well of Bethlehem, but the Philistines blocked the path. Three of his men, with Abishai at the head, went through the Philistine ranks to bring the water to David. When they brought it, he refused to drink it because of the price that they were willing to pay on his account. In addition, Abishai is also remembered for the time when he fought with three hundred men with a spear as his only weapon. He was the most honourable of these three men, but he still did not attain to the first three.
Next, we read of the exploits of Benaiah the son of Jehoiada. He was the son of a valiant man who had shown his courage in many ways, but now the sun shows his courage in three acts of bravery. In the first, he slew to men of Moab who are described as 'lion like'. This is no doubt a reference to their bravery, like a lion who refuses to turn away, but Benaiah proves that he excels the courage of Moab. In the second, he goes into a pit in the time of snow and kills a lion. In the third, he faces an Egyptian with a spear while he has only a rod to defend himself, but he takes the spear from the Egyptian and kills him with his own spear. These three enemies are pictures of the flesh, the devil and the world, highlighting the character of Benaiah in overcoming the three enemies that face every believer. Even with such triumphs to his name, he still does not attained to the first three of David's mighty men although he is set apart from those who are termed 'the thirty'.
As we read of the exploits of David's men, it brings a challenge to our hearts as to how much we are prepared to put at risk in our desire to please our Lord. Every one of these men brings a challenge to our hearts as to the battles in which we should be engaged. If we are true to our Lord, we will have no hesitation in putting everything on the altar out of a true heart of devotion to the One Who gave Himself for us.
We now have a list of the thirty, although thirty-seven names are given in total. The reason for this may well be that there are some who stepped into the breach when others were lost for one reason or another. The first to be listed is Asahel, the brother of Joab. We know that he was killed in battle with Abner before David even took the throne of the whole nation. He is a man who would not turn aside even when he was on a path that left him in the face of death. We do not know many details of others, some of the names are familiar but it is not certain whether they are the same person. Ittai may well be the man who brought his people to David when he fled from Absalom. Eliam is the son of Ahithophel, the man who counselled David and Absalom, as well as in all probability the father of Bathsheba. Uriah the Hittite is included, reflecting the severity of David's sin in that he was willing to sacrifice one of his mighty men, not just an unknown soldier. It is also notable that, while Abishai, Asahel and Uriah, are all listed among those in David's roll of honour, Joab does not warrant a mention at any point. We have read of his exploits and they do nothing to commend the name of God. The challenge for us is what is the witness of our lives?
What courage do we show in the day of battle?

Memory Verse 'And he said, Be it far from me, O LORD, that I should do this: is not this the blood of the men that went in jeopardy of their lives? therefore he would not drink it. These things did these three mighty men', 2 Sam. 23. 17

May 29	2 Samuel 24. 1-25
The Numbering of the People
The record of David's life ends with another tragedy. The Lord was angry, although we are not told the reason, but He leads David to number the nation. The record in Chronicles tells us that it was Satan who provoked David to number the people however the Lord allowed it to happen, possibly to expose the heart of David at this time.
David sends Joab to number all the tribes of Israel, but Joab tries to dissuade him. Again, we are not told why although in Joab must have suspected some sin. The way in which Joab speaks suggests that he can see the evidence of pride in David; it is sad to think that the record of David's reign shows how much trouble came because of the pride of Joab. We are all guilty of the same problem, it is far easier to see faults in others than in ourselves.
After nine months and twenty days, Joab returns to David with the numbers: there were eight hundred thousand men of war in Israel and five hundred thousand in Judah. It appears that as soon as Joab gives the figures to David, David realises what he has done, confesses his sin to the Lord and pleads for mercy from the Lord for his iniquity and foolishness.
In the morning, Gad comes with a message from the Lord for David. He has to make a choice as to what judgement he would prefer to come on the people for his sin. He has to choose one of three alternatives: he could face seven years of famine, three months when his enemies will defeat him or three days of pestilence from the Lord. All that David has built up in his reign is now threatened because of his folly. David recognises that the only choice really is that he allows the Lord to deal with him for his sin. David knows that three days is long enough for the nation to be wiped out, but he is certain that the Lord will not act in such a severe way. Seven years of famine would bring the country to its knees, while three months of defeat could leave the people so weakened that they are a prey to every enemy even after that time. Neither of these is a real option for a man like David.
As the Lord acts against the nation, seventy thousand men die across the land and the angel approaches Jerusalem to destroy the city. At this time, the Lord determines that enough has been done, so He stops the angel at the threshing floor of Araunah. At the same time, David pleads with the Lord for mercy because he is the one who has sinned, not the people who are suffering under the judgement of God. The Lord sends Gad with another message, that David must build an altar in the place where the angel stopped.
David obeys the word of the Lord and Araunah goes out to meet him, bowing to the ground in front of him. When David tells him why he has come, Araunah offers to give David all that he needs to fulfil the offering; David realises that this would not meet the demand of the Lord, so he insists on paying the full price and making an offering to the Lord which is entirely out of his own pocket. The result is that the Lord hears the prayer of David and the plague is stopped. While we are not told directly, we can appreciate that the Lord would know how David was going to react, so this will have influenced His decision to withhold the full judgement that He had pronounced.
What does our service cost?

Memory Verse 'And the king said unto Araunah, Nay; but I will surely buy it of thee at a price: neither will I offer burnt offerings unto the LORD my God of that which doth cost me nothing. So David bought the threshingfloor and the oxen for fifty shekels of silver.', 2 Sam. 24. 24

May 30.	I Kings 1. 1-31
Adonijah Attempts to Usurp the Throne
As David comes to the end of his life, he cannot get warm even when he is covered with clothes. The result is that his servants suggest that they should find a virgin who would lie in his bosom to warm him. They find one, Abishag the Shunammite, who fulfils this, and they bring her to the king. She serves the king as they intended, but he does not take advantage of her.
Adonijah takes the opportunity to set himself up as king, although David had promised that Solomon would replace him on the throne. He prepares chariots, horsemen and fifty men to precede him. He also obtains the support of Joab and Abiathar, although Zadok the priest, Nathan the prophet and the rest of David's mighty men do not support him. They are not even invited when Adonijah goes down to Enrogel to claim the kingdom.
Nathan tells Bathsheba what is happening and that David is not aware of all that his son,  Adonijah, is doing. He recognises that their lives would be in danger if the scheme is allowed to continue. He suggests that Bathsheba should go into David to tell him what is happening. He tells her to remind David that he had promised that Solomon would be  king after David. While she is passing on the news, Nathan himself will follow so that he can confirm what she is saying. 
Bathsheba follows Nathan's advice. She points out that Adonijah has taken all the sons along with others, including Joab, to set himself up as king. He has not included Solomon. She points out that all the nation of Israel will be waiting for David to confirm who is to be king after him. It is one thing to make a promise to Bathsheba and Solomon, it is another for Solomon to claim the throne after David has allowed Adonijah to set himself up. If he does not act, the son whom he has designated as his successor and his mother will become criminals in the sight of the people. Nathan comes in to confirm what Bathsheba has said. He adds that neither Zadok nor Benaiah have been called to the celebration. Nathan asks whether the king has changed his mind without informing Nathan of what he intended.
David now calls Bathsheba back into his presence. We are not told before this time, but it is clear that when Nathan came into the presence of David, Bathsheba had to leave. This was not a matter in which she should be directly involved. If she had been present, it may have opened the accusation that she was influencing the decision and this could have given rise to a challenge to the authority of Solomon.
David now reaffirms his promise that Solomon will be the king after him and adds that he will set this in place that same day. It may be that David is unable to appear in public, but he understands the need for a quick action in order to ensure that the kingdom is not divided, or even destroyed, as a result of Adonijah's actions.
Bathsheba and acknowledges David by bowing to him and giving him the  reverence that is due to him as king. It is good to see that, even in her privileged position as wife of David and mother of Solomon, she does not fail to give him due respect. This is an example for us all.
What will the record of our lives be?

Memory Verse 'And thou, my lord, O king, the eyes of all Israel are upon thee, that thou shouldest tell them who shall sit on the throne of my lord the king after him', 1 Kings 1. 20
 May 31.	1 Kings 1. 32-53
The Coronation of Solomon
David now take steps to ensure that Solomon is crowned: he calls Zadok the priest, Nathan the prophet and Benaiah the son of Jehoiada. He orders them to take his servants and make Solomon ride on David's own mule so that all the people can see that David has appointed him to be king. They must take him down to Gihon where Zadok and Nathan will anoint him as king. At this time they will unite to raise the cry, God save the King Solomon. After this, they must bring him back so that he can sit on the throne and rule in place of David. When Benaiah hears the instructions, he adds his own confirmation with the desire that the Lord will establish Solomon as king in place of David, to such an extent that he expresses a wish that Solomon will surpass the achievements of David.
David's instructions are carried out and all the people join in the celebration to such an extent that the noise can be heard across the city. Adonijah and those who are with him hear the sound and question what the reason might be. As Joab voices their question, Jonathan the son of Abiathar tells them that David has made Solomon king in his place. He tells that David has sent Zadok, Nathan, Benaiah, the Cherethites and the Pelethites to confirm this. The noise is the cry of the people as they rejoice in the assurance that David has appointed Solomon to sit on the throne of the kingdom, while the desire of Benaiah has been echoed by all the people. David has publicly added his own blessing to the cries of the people. It is immediately apparent that David has negated their efforts to claim the throne by stealth.
As soon as Adonijah and his guests hear what has happened, the guests haste away in the hope that they might not be associated with Adonijah's attempt to usurp the throne. Here is a clear example of the fickleness of men. They were delighted to feast with him while they thought it might gain favour with the new king, but as soon as the plot was thwarted, they disappear so that they are not associated with what has become an act of treason.
Adonijah flees to lay hold on the horns of the altar, he recognises the foolishness of all that he has done and he hopes that he will obtain mercy from the king despite his treachery. He has placed Solomon in an awkward position because he is guilty. Solomon could alienate people by dealing harshly with him. The root of the problem is that David did not give clear direction in good time. Solomon hears what Adonijah has done and that he has asked Solomon to promise that he will not kill him. He chooses to show mercy at first by giving Adonijah the chance to show that he is prepared to accept his rule. This is the first example of the wisdom of Solomon which would become proverbial. He has taken a situation which could easily become inflammatory and avoided contention. This is a good example for all of us to follow. We should contend for the truth without compromise, but there are many occasions where we are faced with situations which do not go against the truth of God; many problems have arisen because traditions which arose for good reason have been given the same status as the truth of God contained in the Scripture. We must take care to distinguish between the two. Solomon sends Adonijah back to his house in peace with the warning that he must prove himself to be faithful. If he shows a tendency to evil, he will bring judgement on himself.
Are we always careful to be merciful in our dealings with those who oppose?

Memory Verse 'And Solomon said, If he will shew himself a worthy man, there shall not an hair of him fall to the earth: but if wickedness shall be found in him, he shall die', 1 Kings 1. 52

June 1.	1 Kings 2. 1-25
David’s Advice and Adonijah’s Folly
As David recognised that his death was approaching, he gave a final charge to Solomon to be strong and to prove himself a man, in the sense that he would stand up to his enemies. He must be guided by the Lord in all that he does because this is the only way in which he will prosper in his kingdom, it will also ensure that the Lord fulfils His promise to David. 
David makes particular mention of certain men because of their earlier conduct, Solomon must deal with them wisely, whether for good or in judgement.
The first man is Joab who is guilty of murdering two of the captains of the army of Israel: Abner and Amasa. On both occasions, Joab killed men who were seeking peace not war. The circumstances of the kingdom at the time meant that David was not in a position to deal with him in an appropriate manner, but he wants to ensure that he receives justice for his wilful actions.
In contrast, Barzillai the Gileadite showed kindness to David, so David wants to ensure that this is repaid through his sons. Barzillai would not accept David's offer personally, but he did ask that his son might be accepted in his place. David was happy to fulfil this and now he wants Solomon to continue the kindness to the later generations.
The last person to be considered is Shimei who cursed David when he fled from Absalom: David forgave him when he came to plead at the Jordan as David returned, but David now recognises that this was an emotional response which was unjust, so he asks Solomon to rectify this.
After David's death, Adonijah comes through Bathsheba to ask for the hand of Abishag the Shunammite who had ministered to David. He comes through Bathsheba because he knows that Solomon will not listen to his request favourably if he came on his own. Bathsheba approaches Solomon with his request, but Solomon refuses this on the basis that Adonijah is using her to gain a foothold into a position of power. As we read the details of the narrative, we may wonder at the response of Solomon. It is likely that he is seeing beyond the simple request of  Adonijah. It is also possible that, by using Bathsheba to make the request, he has raised suspicion in the mind of Solomon. While his request may appear to be reasonable, there is no reason for Solomon to refuse it if he asked on his own account. By involving Bathsheba in the request, he gives the appearance that he does not expect the request to be fulfilled for himself. This shows perception on the part of Solomon.
Solomon sends Benaiah the son of Jehoiada to execute judgement against Adonijah without any delay. This shows wisdom in his actions because any delay would allow him to gather support for his claim. By acting as he did, Solomon has removed the veiled threat to his kingdom before it could be expanded and before the decision that he has made could be challenged in a way that might undermine his authority
Are we careful to judge self before we judge others?.

Memory Verse 'And keep the charge of the LORD thy God, to walk in his ways, to keep his statutes, and his commandments, and his judgments, and his testimonies, as it is written in the law of Moses, that thou mayest prosper in all that thou doest, and whithersoever thou turnest thyself', 1 Kings 2. 3
June 2.	1 Kings 2. 26-46
The Judgements of Solomon
Solomon continues to establish his throne by sending Abiathar back to his family home in Anathoth. He warns him that he is worthy of death but Solomon has decided to show him mercy because of the way in which he suffered with David. In effect, he has stated that he will treat the act of treason as an aberration rather than a serious offence. This fulfils the prophecy that the Lord had made to Eli when he failed to reprove his sons before the Lord.
When Joab hears what has happened to Adonijah and to Abiathar, he hurries to the altar to plead for mercy. When Solomon hears, he sends Benaiah to execute him, but Benaiah is reluctant to do this while Joab is at the altar. When he asks what he should do, Solomon  tells him to fulfil Joab's wish by killing him at the altar because Joab himself had shown no mercy to those captains of Israel whom he killed. The act of Joab is one of hypocrisy in that he expects to receive better from others then he was prepared to give. Benaiah is given Joab's place as captain of the army, while the Zadok is given the priestly place which had previously been given to Abiathar. By this action, Solomon has removed the blemishes that were left from David's reign and established a hierarchy that was free from the charge of corruption which may have undermined his authority.
Solomon now sends for Shimei and tells him to build a house in Jerusalem; he is given the single condition that he must not leave Jerusalem or his life will be forfeit. Shimei realises that Solomon is showing mercy to him which he does not deserve, so he accepts the conditions which Solomon has laid down. It is clear that Solomon has given him a choice between immediate execution and a restriction which allows him to live out his days in relative peace. For three years, he fulfils this until two of his servants run away to Gath. When someone tells Shimei where they are, he follows them and brings back from Gath to Jerusalem. 
Solomon hears that Shimei has made this journey, so he calls him to account for his action. It is interesting to note the way in which Solomon sets out the details of the conditions that Shimei had accepted three years earlier, including the statement which Shimei himself had made that these were fair conditions and that he had no objection to them. Once again, the wisdom of Solomon is seen in that he does not immediately call Shimei to account for the failures in the time of David, as this may have been considered to be unreasonable. He has broken an agreement which he had himself accepted. Solomon reminds him that these conditions were set on him because of the fact that his earlier conduct demonstrated his tendency to step out of line in rebellion against the authority of the king whom God had established.
Solomon now pronounces the sentence that Shimei's failure means that his sin will be called to account in the sight of God in such a way that Solomon will be honoured and that the throne of David will be established. There can be no question that Solomon has gone back on a promise which David had given previously. Once again, Benaiah is instructed to carry out the sentence on behalf of Solomon. The kingdom is now established.
Are we careful to maintain the honour of the Name of our Lord?

Memory Verse 'So the king commanded Benaiah the son of Jehoiada; which went out, and fell upon him, that he died. And the kingdom was established in the hand of Solomon', 1 Kings 2. 46

June 3.	1 Kings 3. 1-28.
The Vision of the Lord.
Solomon now takes the daughter of Pharaoh, king of Egypt, and brings her into the city of David until such time as he has built his own house and the house of the Lord. This is the first example of an action by Solomon which is wise in the eyes of men yet disobedient to the word of God. The people have been warned not to marry strangers because they would lead them into idolatry. The sad record here is that Solomon appears to start on this path before he undertakes the work of building a house for the Lord which his father had given him to do. It is interesting that the record states that Solomon loved the Lord and followed the example of his father, but he sacrificed in the high places because there was no house for the Lord. It appears that Solomon's love for the Lord came from his father rather than from his own appreciation of the Lord and His Word. This is something that we all need to guard against, we will only please our Lord if we follow Him out of the heart of obedience and devotion to His name.
The Lord recognises the heart of Solomon, so He offers him the choice of any gift that the Lord might give to him. Solomon replies with an acknowledgement of the goodness of the Lord in all His dealings with David and with Solomon himself up to this point. He can see that it is only the Lord who has established him in the kingdom. He follows this with an acknowledgement that he does not have the wisdom or experience to undertake the work that the Lord has given him to do, but the nation over which the Lord has set him is a great nation. In view of this, Solomon asks for the one thing which is essential to continuing to enjoy all that the Lord has given: he needs wisdom and understanding so that he can lead the people in a way which is for the glory of God.
This is exactly the answer that the Lord wanted to hear. There is little doubt that He would have fulfilled His promise whatever answer Solomon had given, however it is also true that He only made the offer in the light of His knowledge of Solomon. The Lord suggests three possible answers which Solomon might have given: long life, riches and victory over his enemies. Any of these might have been desirable in themselves, but they would not have brought the reward that Solomon would see as a result of his response. The Lord promises that He has given Solomon a wise heart to such an extent that there will never be any who will compare with Solomon for wisdom. He then adds that He will also give him the riches and honour for which he did not ask, so that Solomon will be set apart from every other man in his generation.
Solomon responds by offering burnt offerings and peace offerings as a thanksgiving, and making a feast for his servants.
Solomon's wisdom is quickly put to the test when two harlots ask him to determine which is the mother of  the living child because one mother's child has died or the other lived. When they cannot agree, he threatens to divide the living child between the two mothers, only for one to concede the child while the other is ready to accept his judgement. In his wisdom, Solomon immediately recognises that the one who is prepared to concede the child must be the mother because she is showing her love for her own child.
Are we living in the obedience of faith or by the wisdom of men?

Memory Verse 'In Gibeon the LORD appeared to Solomon in a dream by night: and God said, Ask what I shall give thee', 1 Kings 3. 5

June 4.	1 Kings 4. 1-34
The Reign of Solomon.
We now have a list of the officers and the characteristics of the reign of Solomon. Many of these have succeeded their fathers from the reign of David. It is notable that Joab is not included in the list although Abiathar is mentioned as a priest, despite the fact that Solomon sent him to his home in Anathoth. Two sons of Nathan are included among the officers of Solomon, reflecting the esteem in which David had held their father, even when he had to bring news of the Lord's judgement in respect of David's handling of Uriah and Bathsheba.
Solomon divided the land into twelve with an officer over each region who provided food for both Solomon and his household throughout the year, each  fulfilling their duty in a specific month.
As far as the people were concerned, we are told that their number was like the sand of the sea and that they all enjoyed an abundance of food, drink and pleasure. It is clear that one result of David's reign is that the people had come into an abundant blessing. The extent of the kingdom is the greatest that it will ever reach until our Lord Himself returns to take the kingdom. The people were happy to bring presents and to serve Solomon all his days, although the later record suggests that by the end of his reign, he was taken advantage of the people and sowing the seeds which would lead to the division of the nation.
The next verses detail all that Solomon enjoyed in a day; the amount of fine flour and meal that is detailed suggests that his provision was several hundred times greater than the meal offering that the people must offer to the Lord. The details of the meat which he ate also reflects a far greater measure than was given to the Lord. While we must recognise that this would provide for Solomon and any who ate at his table, it is still a clear picture of the fact that the Lord has seen fit to give Solomon an abundance that exceeds what any might ask. This is because of the extent of Solomon's kingdom. As a result, we learn that the whole nation lived in a state of ease, sitting under their vine and their fig tree.
The last detail of Solomon's possessions shows the root of failure in his life: he had forty thousand stalls of horses with twelve thousand horsemen, but the Lord had commanded the king not to multiply horses. While this is not to say that he could not have any horses, it is equally clear that the Lord to not expect him to have so many.
The provision that is made by the officers is not just what has been listed already for the king personally, but it extends to his horses and dromedaries as well.
The chapter closes with the details of the wisdom of Solomon and it is notable that this is matched by a largeness of heart which suggests that he used his abundance for the benefit of all. We can readily see that this will be a mark of true wisdom and as a result, he is noted even in places which are a byword for wisdom amongst men. He exceeds those men who are set apart for their wisdom. He shared his wisdom in three thousand proverbs and a thousand and five songs. His wisdom was so great that he could look at every aspect of life around him, whether trees, bushes or animals. There was no limit to the scope of his knowledge, so people came from all the kings of the earth to hear his wisdom.
Are we assured that our Lord must reign until every enemy is destroyed?

Memory Verse 'And God gave Solomon wisdom and understanding exceeding much, and largeness of heart, even as the sand that is on the sea shore', 1 Kings 4. 29

June 5.	1 Kings 5. 1-18.
Preparation for the Temple.
When Hiram the king of Tyre hears that Solomon has succeeded David, he shows his love for David by sending servants to Solomon. In response, Solomon reminds Hiram  that his father could not build a house for the Lord because of the wars in which he had engaged. Now that there has been piece established on every side, Solomon intends to fulfil the work that his father had given him to do in building a temple for the Lord. In order to achieve this, he wants Hiram to provide servants to work with his own servants to cut down cedar trees from Lebanon, for which Solomon would pay at a rate that they would agree together. Solomon recognises that his own people could never achieve the same skill in doing this work as the Sidonians.
When Hiram hears what Solomon proposes, he rejoices in recognition that the Lord has ensured that David is followed by a wise son who will govern the people rightly. He speaks of Israel as a great people, reflecting the fact that the rule of David has raised the nation from the weakness which marked than under Saul. When Saul was king, the nation could not even engage the Philistines in battle. Since the reign of David, there is no nation  in the vicinity of Israel that would attack because of the victories which David had achieved. Hiram replies that he will fulfil all that Solomon has requested in respect of both cedar and fir trees; his servants will bring them down from Lebanon to the sea and then in floats to the place that Solomon sets out. In response, Hiram asks that Solomon should provide food for his house. Solomon fulfils this to the extent of giving twenty thousand measures of wheat and twenty measures of oil each year. The figures which are quoted here suggest that Solomon is generous in what he gives to Hiram as they are similar to, if not more than, the provision which was listed for Solomon's household in the previous chapter.
The Lord gives Solomon wisdom as He promised, so there is peace between Hiram and Solomon and the two men have an agreement with each other.
Solomon prepares a workforce of thirty thousand men to share in the work with the men of Hiram; the workforce is divided into three, each third working for one month and spending two months at home throughout the year. This means that there were ten thousand men of Israel involved in the work of providing timber and stones for the temple of the Lord at any one time throughout the whole of the year.
In addition to these, Solomon had seventy thousand men to carry the loads and eighty thousand to cut in the mountains, providing the additional timber that was required for the house of the Lord which Solomon was building. The scale of the work was such that there were three thousand three hundred people who were set over the workforce in addition to the senior officers. In addition to the timber, the people brought stones that were large, costly and cut for the foundation of the house. As with the timber, so with the stones, the men of Solomon and the men of Hiram shared in the work to prepare all that was needed to build the house that would be for the glory of the name of the Lord.
Do we recognise the hand of the Lord preparing us in every circumstance of life?

Memory Verse 'And the LORD gave Solomon wisdom, as he promised him: and there was peace between Hiram and Solomon; and they two made a league together', 1 Kings 5. 12

June 6.	1 Kings 6. 1-14
Building the Temple
Solomon begins to build the house of the Lord in the fourth year of his reign, in the month Zif which is the second month. It appears that by this time he has dealt with those who were a concern to his father, David, as well as entering into his affinity with Pharaoh by marrying the daughter of Pharaoh.
We are given the dimensions of the house which were around ninety feet by thirty feet by forty-five feet high, so it was a substantial building for its day. It had a porch which was about thirty feet long and fifteen feet broad, the language suggests that this probably extended for the breadth of the house. In addition, Solomon built chambers in the wall of the house,. The first was five cubits broad and appears to be at the ground level; the second was six cubits broad with a door in the light of the house and steps that went up to it, while the third was seven cubits broad and was accessed by steps that went up from the second chamber. The whole house was finished and covered with beams and boards of cedar. More chambers were added, each made of cedar and five cubits high, set against the house.
The house itself was built with stone that was prepared before it was set in position so that there was no noise to be heard from any of the tools while the house was being built. As we consider what the Scripture says about the house of the Lord, there are two pictures which are often associated with the house: firstly, it provides a picture of the fulfilment of the Lord's promise to his people, and, secondly, it is used for the gathering of the Lord's people to His name. Both of these are instructive and the principle that no tool is applied to the stone in the house can be seen in both respects.
As far as the fulfilment of the promise is concerned, it is easy to see how the Lord works with His people in the present life in order to prepare them for their position in the future. This may be true of the Israelite as he anticipated the coming kingdom of our Lord, but it is also true for us in terms of our service today for our Lord as it will be true for those who are saved and serve the Lord in the time of tribulation that will follow the rapture of the church into the presence of the Lord.
As far as the present day is concerned, the lesson for us is that we can only bring to the Lord what has been made true to us in our daily walk with the Lord. We cannot expect to bring an acceptable offering to the Lord when we gather with His people unless we have prepared our hearts throughout the course of our life when we were apart from the people. Like Israel in Isaiah's day, we can go through the motions but it will not be acceptable to the Lord.
As the Lord sees Solomon undertaking this work, He reiterates His promise to Solomon that he will fulfil what he promised to David as long as Solomon continues to walk in the statutes of the Lord and to uphold His Word in all that he does. This promise can be echoed today in the assurance that the Lord takes pleasure to be found among His people, but it is essential that we are careful to listen to what He says, because He will always uphold in His honour.
Are we preparing for eternity in our lives?

Memory Verse 'And I will dwell among the children of Israel, and will not forsake my people Israel', 1 Kings 6. 13

June 7.	1 Kings 6. 15-38
The Stones Overlaid.
The house was lined with boards of cedar on the floor, walls and ceiling. The floor was then covered with planks of fir. Inside the house, the twenty cubits furthest from the door were made into a separate compartment, called the oracle; this was the equivalent of the holy of holies within the tabernacle. As with the Tabernacle, the most holy place was in the form of a cube with sides of twenty cubits on this occasion; it was overlaid with pure gold as was the altar of cedar that was linked to the oracle.
Solomon overlaid the inside of the house with pure gold and made a partition with chains of gold in front of the oracle which he also overlaid with gold. He overlaid the outside of the house with gold. He made two cherubim to stretch across the oracle, each had two wings that were five cubits in length, stretched out so that they reached across the house. They were ten cubits high and made of olive wood overlaid with gold. The olive wood would suggest the Holy Spirit while the gold would emphasise that the glory of God was maintained. The number ten emphasises the demands of the throne of God although the total breadth of twenty cubits might suggest the idea of universal grace being made available to man as well as a testimony to the demands of God. It is interesting to note that these two ideas could both be seen in the number. It reminds us that the grace of God will never be displayed in a way that fails to meet the demands of His holy character.
The walls of the house were covered with carvings of cherubim, palm trees and open flowers. This suggests the idea of divine justice, the power of God in triumph and the fruit of the Spirit of God. How good to look forward to a time when all of these will be seen in perfection throughout the whole of creation. This is what the temple prefigures for us. The fact that the local assembly is called the temple of God is an indication that, when we meet with the Lord's people, it should be a place where the character of God and the power of God is manifest for all to see.
Solomon made doors into the oracle of olive wood with the same carvings as was seen on the walls of the house. This emphasises the fact that the presence of God demands that we come with a right appreciation of the character of the Lord. It must be under the control of the Spirit of God, in a way that demonstrates the righteousness of God and acknowledges it is only by the power of God that we have any access into His presence. It also demands that our lives should be transformed by a work of the Holy Spirit of God so that we are fit for His presence, not because of what we are but because of what He has done for us.
The inner court is made with three rows of hewed stone and a row of cedar beams. It is a place where the glory of God is manifest in man as prepared by the Spirit of God.
The chapter ends by telling us that it took seven years to build the temple in line with the pattern that the Lord had given through David for His house. The number seven has the idea of a complete cycle, reminding us of a work that is a manifestation of the fullness of the purpose of God for this world. There is no room for any shortfall, everything must be done as He has demanded.
What do we appreciate of the glory of our Lord?

Memory Verse 'And in the eleventh year, in the month Bul, which is the eighth month, was the house finished throughout all the parts thereof, and according to all the fashion of it. So was he seven years in building it', 1 Kings 6. 38
June 8.	1 Kings 7. 1-22
The Two Houses.
This chapter starts with one of the sad but's of Scripture. While Solomon took seven years to build the house of the Lord, he took thirteen years to build his own house. While we need to recognise that Solomon had to build the house of the Lord according to the pattern which the Lord had given to David, the time difference still indicates the importance that Solomon attached to his own house; it is clear that, even at this stage in Solomon's reign, he was giving priority to his status as king rather than to the glory of the Lord.
We are given the dimensions of the house that Solomon built in the forest of Lebanon; it is larger in every direction than the house of the Lord. It is not clear whether this was the house that took thirteen years to build or whether this was another house which Solomon built. Even if it is the same house, it implies a man who is concerned with his own glory. The cedar pillars and cedar beams speak of the glory of man, while the number of pillars would suggest someone who is making a show. This is emphasised by the windows, which suggests that he wants to be certain that everyone can see exactly what he has built.
As with the house of the Lord, Solomon made a porch that reached across the breadth of the house; once again, this was deeper than the porch of the house of the Lord. He made a porch for the throne, it may be that this is the porch which has been described, but even this would be a show of his authority, ensuring that everyone could see what he was doing. There is a good side to this, in that we all ought to be open in all our dealings with others, but we should be careful to avoid the snare of making openness an excuse for display.
Solomon made a second court within the porch, as well as a house of Pharaoh's daughter which was like this porch. He is taking care to ensure that his wife does not feel that she has been treated badly. It does also suggest the thought that he was prepared to go as far as he could with the world, something which is always dangerous. Once again, we are told that the buildings were made with hewed stones, great and costly stones. We are given the size of the stones, namely ten cubits and eight cubits. Once again, this is a picture of the strength of the building and may suggest the idea of someone who relies on natural strength rather than the Lord for his security. 
The remaining verses deal with the pillars that Solomon commissioned Hiram to make; these were eighteen cubits high and twelve cubits in circumference; each had a chapiter of five cubits high at the top of the pillar. These were made with lily work and pomegranates. The right pillar, named Jachin, means “He will establish”, while the left pillar, named Boaz, means “in him is strength”. These were set up in the porch of the temple as an indication of the foundation on which the house of the Lord was upheld. This is important for us to understand in that we will never accomplish anything for our Lord unless we recognise that He must establish the work and He must provide the strength to fulfil it. It is not enough to ask the Lord to help us when we have made plans as to what we intend to do, we must look to Him for guidance before we set out on the path so that it is His work which we are doing. Equally, the fact that we have sought His direction as to what we do does not mean that we can go forward without turning to Him for the strength to accomplish what He has indicated that we should do.
Are we living in a way that is consistent with our profession?

Memory Verse 'But Solomon was building his own house thirteen years, and he finished all his house', 1 Kings 7. 1
June 9.	1 Kings 7. 23-51
The Work of Brass.
We now come to consider the vessels of the temple. The first of these is described as a molten sea which is five cubits high, ten cubits in diameter with a circumference of thirty cubits; the dimensions suggest that the diameter includes the brim of the sea while the circumference is the internal dimension. The knops that were set around the brim would indicate the desire for fruit to be seen; the twelve oxen on which it stands speak of a secure foundation, the three on either side suggesting the idea of resurrection while the fact that they face equally in all directions speaks of a work that is universal in character. We rejoice in the assurance that the work of our Lord will result in a reconciliation of all things in both heaven and earth. The requirement for the fruit is emphasised by the lilies that surrounded the brim. The capacity was two thousand baths, indicating that there is sufficient to cleanse all who might desire cleansing.
The next items to be considered are the ten bases on which the labours would be placed. Each base was four cubits square with a height of three cubits suggesting the thought that this is something which is universal in character, but based on resurrection life rather than natural. The borders had lions, oxen and cherubim on them with four wheels and plates of brass or bronze in the corners. The wheels were made like a chariot wheel while the top of the base had a round platform which was raised by half a cubit from the top of the base, with cherubim, lions and palm trees graved into it. These were all identical and the ten lavers were placed on them. Each one was four cubits high and could hold forty baths. Five of these were placed on each side of the house of the Lord with the molten series set to the right of the house towards the entrance. Hiram made these along with the instruments that would accompany the service of the laver.
The full extent of all that Hiram did is now detailed: he was responsible for the pillars and the chapiters on the tops of the pillars along with all the associated workings. This included four hundred pomegranates which were set in two rows to cover the two bowls of the chapiters. He made the ten bases with the ten lavers on the bases, the sea and the twelve oxen that held the city, and all the instruments that were associated with these vessels. The extent of the work is emphasised by the fact that it could not be weighed.
While Hiram was doing this, Solomon made all the vessels that would be within the house itself, including the golden altar, the table for the shewbread, ten lampstands with the associated bowls, tongs and sensors. He also made the hinges for the doors of the house as well as the doors themselves. The division of work shows the extent of what was involved but it also emphasises that the responsibility for the work of the house itself belonged to Solomon and could not be delegated to anyone else. This is an important lesson for us to learn; we cannot rely on others to do the work that the Lord wants for the glory of His name. This is the responsibility of those whom He has saved and it must be performed in the way in which He has set out and in the power of the Spirit of God if it is to accomplish what he desires for it.
Are we shining as lights in a dark place?

Memory Verse 'And Solomon made all the vessels that pertained unto the house of the LORD: the altar of gold, and the table of gold, whereupon the shewbread was', 1 Kings 7. 48

June 10.	1 Kings 8. 1-21.
The Dedication of the Temple.
Solomon now gathers the elders of Israel with all the chiefs of the people so that they can bring the ark of the covenant of the Lord from the city of David into the temple which he has built. It is interesting to note that he gathers the people in the seventh month although we are told that he did not complete the building of the temple until the eighth month. The people celebrated three of the feasts of the Lord in the seventh month. The first of these is the feast of trumpets when the people are gathered to the Lord; it appears that the Lord has ensured that there is a picture of what will happen when the Lord returns, as the people gather to Him, then they repent and confess their sin and finally the kingdom is set up. This is seen in the fact that, when the whole nation is gathered to Solomon, they sacrifice more sheep and oxen than could be counted.
The priests had brought the ark up from the city at this time and now they place it in the oracle of the house. We might think that it should have been set in place before the offerings were brought, but this is consistent with the picture of the return of Christ to reign; the people will bow to Him before He is established on the throne. The ark is set in its place under the cherubim and the staves are removed in such a way that they could not be seen outside, but they were visible in the holy place. This pictures the fact that there will be a memory of the Lord's dealings in this life. All that is in the ark are the two tables of stone, which have been there since Moses placed them there when the Lord first gave the commandments to the people. As we read the record of the wilderness journey, we find that a pot of manna and Aaron's rod were also placed in the ark; their absence here reminds us that we no longer need either the provision for the journey or the promise of resurrection because both have now been fulfilled in perfection.
As everything is set in order, the cloud that signifies the presence of the Lord fills the house so that nobody could go into the place. Solomon acknowledges that the Lord, who dwells in darkness so that men are not destroyed by His glory, has chosen to dwell in the house that Solomon has built for Him. Solomon speaks of it as a place where He can abide for ever, although the later history of Israel shows that the Lord left the house. It does speak of a time when the Lord will reign and he will have a permanent dwelling amongst men.
Solomon now turns to the people and reminds them of the promise that the Lord gave to David, his father, which He has now fulfilled in Solomon. The Lord would not allow David to build the house for His name, but He did permit Solomon to fulfil David's desire. This is an encouragement for us as we serve the Lord, because it reminds us that there will be times when we have desires to do something for the Lord, but they are not fulfilled. The Lord does not move according to the timetable of men, so it is often true that the desires of one generation may be fulfilled in a later generation. When this does happen, we should recognise the reality that, what we see in our day may be the fulfilment of an exercise from a previous generation. We can rejoice in that the Lord is working, but we must never think that it is a guarantee that the Lord is honouring our exercise at the time
Have we come into the peace that is ours in Christ?

Memory Verse 'And they drew out the staves, that the ends of the staves were seen out in the holy place before the oracle, and they were not seen without: and there they are unto this day', 1 Kings 8. 8
June 11.	1 Kings 8. 22-53.
The Prayer of Solomon.
Solomon now stands in front of the altar and this his hands in prayer towards heaven. He starts with an acknowledgement of the greatness of God and His faithfulness in fulfilling all that He has promised to David. In view of this, Solomon raises a prayer that the Lord will continue to fulfil what he has said. This is an important aspect prayer; it is relatively easy to bring requests to the Lord, but we do not always take care to ensure that they are the prayers that the Lord desires to hear from us. The significance of praying in the name of the Lord is that we must make our requests in accordance with His Word. There is a slight, but significant, variation between the words of Solomon and the words of the Lord: the Lord gave a promise to David that was conditional on his sons obeying the word of the Lord, but Solomon quotes it as if it were unconditional and obedience were to be the result. While the Lord was merciful to the kings of Judah, they appear to presume on His mercy at times, rather than to obey His voice. The result was that, after three to four hundred years, the people were taken into captivity and no king has reigned since that time.
Solomon now contemplates the wonder that God could well on the Earth; he recognises that there is no sphere in the physical or spiritual creation which is capable of containing the fullness of God so he wonders how God could dwell in the house that he has built. When we come to the New Testament, we learn that the bodies of believers become a place for God to dwell through the Holy Spirit. It is easy for us to be so familiar with this truth that we fail to understand the greatness of the grace of God in fulfilling it.
Solomon now makes a plea that the Lord will show respect to the house to such an extent that the people might be able to pray towards the house at any time in the assurance that the Lord will hear their plea. The basis on which he requests this is that the Lord has promised that it is a place where His name will dwell. The danger that marred the history of Israel is that they presumed on this and raised the building to a status that was idolatrous. We need to be equally careful today to ensure that we do not follow the same path. On an individual level, we may claim the indwelling of the Holy Spirit, and then grieve or quench Him by our actions. The same may be true collectively, when we claim the promise that He will be found wherever two or three gather to His name, and we allow practices which conflict with His Word.
Solomon recognises this danger as he continues his prayer. He reviews situations where sin may bring the judgement of God on the people: he even considers the possibility that the people will be carried away into captivity. In light of this, Solomon asks the Lord to show the respect for His name by allowing the people to turn their faces towards the place and to confess their sin in the assurance that the Lord will hear. This is what Daniel does when he is in captivity in Babylon; it is why he would not pray in secret even when he knew that the consequence would be the den of lions. It is a challenge to our hearts to consider that, while we may rightly claim to enjoy fellowship with our Lord privately, we should never neglect the importance of meeting with the Lord's people whenever  the opportunity arises. It is no excuse to say that we will not do this for fear of persecution.
Are we careful to take full advantage of the power of prayer?

Memory Verse 'And Solomon stood before the altar of the LORD in the presence of all the congregation of Israel, and spread forth his hands toward heaven', 1 Kings 8. 22

 June 12.	1 Kings 8. 54-66.
The Blessing for the People.
Solomon now turns from giving thanks to the Lord to invoke the blessing on the people. He starts by reiterating the assurance that the Lord has given rest to His people and that He has not failed in any detail of all that He promised to Moses. Solomon's desire is that the Lord will be with the people now in exactly the same way as He has been with their fathers. He recognises that this will only be seen when they obey the Lord in all their ways out of a true heart. It is clear from the way in which Solomon speaks here that he is in no doubt as to the importance of the heart. When we read later of ways in which the people have failed because they are heart was not right, even if they went through the motions of obedience, we might be tempted to think that this is an additional requirement. It is clear that Solomon understood the importance of this as it was demonstrated in the choice of David before the time of Solomon. Solomon is also recognising that this will only be seen when the Lord works. It is not enough that the people dedicate themselves to the Lord however sincerely they may do this. Once again, this is something which is made even more clear in our New Testament, although passages like this leave people of an earlier time with no excuse.
The result of this obedience will be that everyone in the earth will be able to see that the Lord is God in a way which sets him apart from every other idol that men may worship. This is the background to the first of the ten commandments and its position shows that it is the key to understanding all the ways of God. There may be practices which we cannot immediately understand, there may be questions as to whether something is legitimate, the basic test that we must apply in such situations is whether it will glorify the name of our Lord. If this is our desire out of a sincere heart, then we may rest in the assurance that the Lord will go with us in every circumstance and that He will work with us and through us to bring glory to His name.
After these things, Solomon offers a sacrifice to the Lord of peace offerings; this involves twenty-two thousand oxen and a hundred and twenty thousand sheep. Apart from any other meaning, the picture is that Solomon has ensured that there is opportunity for all the people of God to share in the sacrifice of the Lord. This is important in the context of the house because it emphasises the fact that it is a gathering centre where all the people can come to meet with the Lord and that the only basis is relationship. In Solomon's day, the only requirement was that the people belonged to the nation. Today, the principle has a spiritual basis in that we must belong to the family of God by new birth. It is not enough to be born into a privileged nation, the Lord emphasised to Nicodemus that he must be born again in order to enter into the kingdom of God. The lesson here however is that every person who is fitted to come has a right of access which has no basis on their condition as long as they are not excluded by uncleanness, something which we learn from other portions of the Scripture. The provision is so great that the altar was not big enough to hold all the offerings that were brought. The joy of the people was so great that, while the law demanded that they should observe a feast for the week, they willingly stayed for another week to show their delight in the fact that the Lord has a place where He will dwell among His people. We ought to ask ourselves whether we have the same joy in meeting with our Lord.
Are we keeping our hearts right before the Lord?

Memory Verse 'Let your heart therefore be perfect with the LORD our God, to walk in his statutes, and to keep his commandments, as at this day', 1 Kings 8. 61
June 13.	1 Kings 9. 1-14. 
The Lord Appears to Solomon.
The Lord now appears to Solomon a second time after he has finished building the house of the Lord and his own house. He appears in the same way as He did on the first occasion at Gibeon and confirms that he has heard Solomon's prayer and supplication. He will sanctify the house to put His name in it for ever. He will honour the requests in the way that Solomon has asked.
He goes on to tell Solomon that, if he is prepared to follow the example of his father and to obey the Lord in all his ways, then the Lord will establish his kingdom in the way that He has promised David so that he will always have one of his family to reign on the throne of Israel. At this stage everything appears to be as Solomon would desire, however the Lord has set the requirement that he must obey the Lord from the heart.
The Lord then goes on to warn that, if he or any of his children turn away from the Lord, they will bring the judgement of God on them. The Lord specifically details idolatry as a reason why He would turn away from Solomon or his successors. This is significant in view of what follows because we are soon to find that the many wives whom Solomon has taken will lead him into these very practices. We do not know the historical sequence, but the Lord would know, even as He spoke to Solomon, that the seeds of departure had already been sown even if Solomon had not fallen into idolatry at this time. It may well be that He is given Solomon a warning in view of what would follow so that Solomon is able to turn away from the snares that is wives would bring. What is sad to consider is that the man who wrote so many proverbs that warned of the dangers of a strange woman and who heard the Lord speak directly to him about the question of idolatry, is guilty of falling into the very snare of which he warned. This should stand as a warning to each of us. Paul has to warn the Corinthian believers that we need to be careful when we think that we stand, because we are in danger of falling. Experience teaches us that the time of greatest temptation is the time when we feel that we are in the strongest position.
The judgement of which the Lord warns is severe; instead of being the nation which would display the glory of God to the world around, they will become a byword and proverb among all nations, who will know that it is because they did not listen to the Lord.
At the end of the twenty years that it took to build the house of the Lord and the king's house, Solomon gave Hiram twenty cities from the land of Galilee. When Hiram came from Tyre to see the cities, he was displeased with them. We are not told what it was about the cities which displeased him however what is clear is that he did not believe that this was a just payment for the work that he had done. He highlights the cedar trees, fir trees and gold which he had provided for the houses. This is a challenge to our hearts to ensure that we are careful to provide a just payment which is acceptable to those who would do any work for us. We should not be known as people who strike a hard bargain to make the greatest gain for ourselves.
Are we careful to obey the Lord at all times?

Memory Verse 'And the LORD said unto him, I have heard thy prayer and thy supplication, that thou hast made before me: I have hallowed this house, which thou hast built, to put my name there for ever; and mine eyes and mine heart shall be there perpetually', 1 Kings 9. 3

 June 14.	1 Kings 9. 15-28.
Solomon's Servants.
Solomon raised a levy to build the house of the Lord, his own house, Millo, the wall of Jerusalem, Hazor, Megiddo and Gezer. The last of these came to Solomon when Pharaoh took the city, burned with fire, slew the Canaanites who lived in the city and gave it to his daughter, Solomon's wife. Clearly, although Solomon is living in a time of peace, he does not take this for granted. In this, he is an example for us in that we have enemies on every side, and any of them might attack us at any time. We need to be careful to ensure that we secure our defences at times when we are not under attack so that we are ready to withstand the attack when it does come.
Solomon makes bond slaves from the people who had not been destroyed when Israel took the land. Five of the Canaanite nations are named: the Amorites, Hittites, Perizzites, Hivites and the Jebusites. They have been allowed to remain in the land because Israel could not completely destroy them, but now Solomon uses them to do the work that he needs to build the houses, the defences and the store cities. He does not use any of the Israelites for this work: they form his army and his governors. In this, he is allowing his people to take advantage of the prosperity which has come, to a large degree, as a result of the reign of David and the victories which he won. This is also in accordance with the law where it is specified that no one should make an Israelite into a bond slave. The extent of the slavery for the others is such that, at the time when the record is written, they are still working as the slaves of Solomon or his successor. There are five hundred and fifty of the Israelites who are the officers over the slaves from the other countries.
Once the work is complete, Pharaoh's daughter came from the city of David to the house which Solomon had built for her. It is clear that she had a privileged position, it may also be true, from the record that follows with details of his wives, that Solomon allows her to continue her idol worship within her own house. This may be explained in terms of the political advantage of being married to Pharaoh's daughter and the need to avoid causing a conflict, but it is still disobedience to the commandment of the Lord.
Three times a year, Solomon prepares burnt offerings and peace offerings and presents them on the altar which  he had built for the Lord. It is clear that he did not go into the idolatry of his wives, but this does not excuse him from his responsibility in the sight of the Lord.
The chapter ends with details of a navy which Solomon raises in Eziongeber on the shore of the Red Sea in the land of Edom. This suggests that Solomon was in a position to use the ports of Edom for his own purpose which would indicate that the country was under his authority. Hiram joins him in this because he has servants who are shipmen and know the ways of the sea so that they can sail with Solomon's men to the greatest advantage. They come to Ophir where they bring four hundred and twenty talents of gold to king Solomon. While there may have been a disagreement about the cities, as recorded earlier in the chapter, it is clear that Solomon and Hiram continue their alliance for the benefit of Solomon and, we would have to assume, Hiram.
Are we prepared to trust the Lord for every circumstance?

Memory Verse 'And three times in a year did Solomon offer burnt offerings and peace offerings upon the altar which he built unto the LORD, and he burnt incense upon the altar that was before the LORD. So he finished the house', 1 Kings 9. 23
 June 15.	1 Kings 10. 1-13.
The Queen of Sheba.
The queen of Sheba hears of Solomon and decides to test his wisdom with hard questions that she believes he will be unable to answer. There is a clear parallel here with the Lord who faced questions from the various groups of Jewish rulers towards the end of His public ministry. She comes to Jerusalem with a great show of her wealth. She brings a large entourage, camels to carry spices, large amounts of gold and precious stones. It is likely that her intention is to come in a way that overawed Solomon. From her comments at the end of the visit, it appears that she had dismissed what she had heard as exaggeration. She asks Solomon all the questions that she had prepared and he answers every one of them. This is clearly more than she expected to find. It may well be that she was asking questions that her own advisers could not answer, but Solomon has wisdom from the Lord who is the Source of all knowledge, so it is no surprise that he could answer.
The real purpose of the visit is now made clear. The queen of Sheba has seen everything that there is to see about Solomon and his rule. She makes clear that this is her intention by the response. We are told that she saw all his wisdom. This may be taken literally to suggest that she had prepared questions which would exhaust all human wisdom or it may be more figurative, indicating that Solomon had exhausted all the questions that she could conceive. We can take this to heart today in the assurance that the Lord has chosen to use us to show the fullness of His wisdom, not only to our world but also to the principalities and powers in heavenly places. In this respect, we have a privilege that exceeds even the wisdom of Solomon and we have the Holy Spirit of God indwelling to give us help that goes beyond natural wisdom. She sees the house than Solomon has built: we are not told whether this is his own house or the house of the Lord, but in either case, they were subject to decay. Once again, our calling exceeds that of Solomon in that we are being built into a habitation for God which will never decay; the building today will only increase in glory. She saw the meat of his table, something which has been described for us in the earlier chapters, but it is food that decays and that needs to be replenished, we have food that is inexhaustible and incorruptible. She sees the setting of his servants, but we are seated with Christ in heavenly places. She sees the way in which his servants ministered to him, but our Lord has angels who minister on his behalf throughout creation, both visible and invisible. She sees how his servants were clothed, but we are clothed in garments of beauty, glory and salvation. She sees his cup-bearers, we remember One who drained a cup that no one else could take. She sees the way in which he goes up into the house of God, but we remember One who has ascended into heaven itself and can take His own to share with Him in that place. When she sees all this, she has to acknowledge that, rather than exaggeration, the reports had failed to tell half of the reality of the wisdom and wealth of Solomon. She recognises that there is nothing that she can do to add to his glory or his wisdom. She gives a hundred and twenty talents of gold and great store of spices, but she still leaves with an abundant gift from all that Solomon has. Here is a picture of true worship: we come into the presence of the Lord and bring what appreciation we have of Him and His glory, but we always leave with far more than we could ever bring, even if it was not our purpose in coming.
What is our appreciation of our Lord?

Memory Verse 'Howbeit I believed not the words, until I came, and mine eyes had seen it: and, behold, the half was not told me: thy wisdom and prosperity exceedeth the fame which I heard', 1 Kings 10. 7
June 16.	1 Kings 10. 14-29.
The Riches of Solomon
This chapter ends with details of all the provision that Solomon had; it starts with six hundred and sixty-six talents of gold which come to him every year apart from what came as a result of the merchants and traffic in spices. He uses this gold to make two hundred targets of gold, each weighing six hundred shekels, and three hundred shields, which are three pounds weight each. He places these in the house in the forest of Lebanon: it is not clear what purpose the shields would serve, but they would not be of any value in a battle. This should raise a question in our minds because it suggests the idea of appearances and pride taking precedence over what is useful all necessary. No doubt, such display would impress the queen of Sheba, but we need to ask whether it impresses the Lord of hosts.
Solomon made a throne of ivory which he overlaid with the best gold; the language here is significant. We read of gold, pure gold and refined gold in respect of the house the Lord; each of these has a slightly different significance, but we never read of best gold. It may be that while man may accept something less than perfection, the Lord cannot. The house may be the best that Solomon can make, but this is not good enough for the house of the Lord.
There are six steps leading up to the throne, which is rounded with support for the seat on either side and a lion beside each support. There are also two lions on each step that lead up to the altar. Once again, it is a picture of appearance that is emphasised by the fact that no one in any other kingdom had a throne like the throne of Solomon. There is more to this in that it pictures the character of the throne of the Lord when He reigns: The lion will not turn aside for any, so it is a picture of a kingdom where there will be no place for any to rebel against His authority.
The wealth of Solomon is underlined by the fact that he drank from golden vessels and all the vessels in his house in the forest of Lebanon were made of pure gold.. The amount of gold that Solomon possessed means that he does not even consider the possibility of using silver. Solomon joined with Hiram to form a navy in Tarshish which brought gold, silver, ivory, apes and peacocks to such an extent that there was no king who could compare with Solomon either for wealth or for wisdom. They all came to hear the wisdom that God had given to him and, when they came, they brought gifts of silver, gold and many other things which added yet more to the wealth of Solomon. As with the gold that comes to Solomon, this income is provided on an annual basis, possibly because Solomon brings the people into subjection, not by might but by wisdom.
Sadly, Solomon uses his wealth to accumulate horses and chariots to defend the nation, but he forgets that the Lord has expressly forbidden this because it is the Lord Himself who would be the defence of the people. He makes silver to be as abundant as stones and cedars to be as many as the sycamore trees. He brings horses and linen yarn out of Egypt, and is ready to pay the price. He trades with Egypt, the kings of the Hittites and the kings of Syria. It appears that he was using the wisdom that God gave him to provide for himself, as we continue, we will see the implication that he does not give the same consideration to his people. This is something which we must take care to fulfil if we are to bring glory to the name of our Lord
Are we guided by appearance or by obedience to the Word of God?

Memory Verse 'So king Solomon exceeded all the kings of the earth for riches and for wisdom', 1 Kings 10. 23
June 17.	1 Kings 11. 1-25
The Adversaries of Solomon
The details of Solomon's reign end with an account of problems which arose during his reign. The first of these is his love for many strange women, something which he himself warned against on the number of occasions in the book of Proverbs. It is sad to see a man who fails to take his own advice. David had several wives, but he did not go outside of his kingdom to find the wives. They were all God-fearing people. Solomon has taken the daughter of Pharaoh, of whom we have already read, and women from five of the nations which surrounded the land. He has not only ignored his own advice, he has disobeyed the direct commandment of the Lord which was given expressly to avoid the temptation for idol worship. In all, Solomon has seven hundred wives and three hundred concubines and his wives turn his heart away from the Lord to serve their idols. It may be that Solomon had thought to keep the idolatrous practices within the houses of his wives, but this failed as he grew older. Specifically, he started to worship Ashtaroth of the Zidonians, Milcom of the Ammonites and he even built high places for Chemosh of Moab and Molech, another of the Ammonite idols. It appears that he builds high places for his other wives so that they could burn incense and sacrifice to their gods. The result is that the Lord is angry with Solomon because He had appeared to him twice. He warns Solomon that he will take the kingdom from him after his death. The delay is for the sake of David and a remnant will be left because of David's faithfulness.
We now have a record of people whom the Lord stirred up against Solomon because of his idolatry. The first was Hadad the Edomite: he was one of the royal family of Edom, who was taken into Egypt as a little child to escape from the army of Joab in the days of David. The company who fled at that time collected others on their way to Egypt and when they arrived, Pharaoh gave them a place to live, provision and land. Hadad, in particular, found favour with Pharaoh and married the sister of Pharaoh's wife, Tahpenes. Their son was brought up with the sons of Pharaoh. When Hadad heard that David had died, he asked for permission to go back to his own country. When Pharaoh asked if he had been short of anything that he desired in Egypt, he replied that he had not but that he wanted to go to his own country.
The second enemy is Rezon the son of Eliadah who was a servant of Hadadezer, king of Zobah. He escaped from Zobah when David took the city, gathered together a company of men who took him as their captain  and went to live in Damascus. Such was his authority that he was accepted as the ruler in the city.
Although we are only told about these two men at the end of Solomon's life, we are told that Rezon was an adversary throughout the whole reign of Solomon. We are also told that Hadad caused trouble for Solomon at the same time as Rezon when he was the ruler of Syria. The Lord restrained the enemy so that Solomon enjoyed peace throughout his reign, but even in this, Solomon failed to recognise what the Lord was doing and chose to go down his own path which would bring trouble on the nation from that time forward.
Are we careful to avoid the dangers of which the Lord warns in His Word?

Memory Verse 'And the LORD was angry with Solomon, because his heart was turned from the LORD God of Israel, which had appeared unto him twice', 1 Kings 11. 9

 June 18.	1 Kings 11. 26-43.
Jeroboam Chosen.
The last adversary to be named for Solomon is Jeroboam. This is the most tragic in that it highlights the extent of the problems which came as a result of Solomon's departure from the Lord. Jeroboam was a man of Ephraim whose mother was a widow and who himself became a servant of Solomon. When Solomon was building Millo and repairing the walls of the city of David, Jeroboam proved himself to be valiant and industrious, so Solomon set him over the house of Joseph. While he was engaged in this work, Abijah, a prophet, came to meet him with a new garment and found him such that they were alone in the field. Abijah took the garment that he was wearing and tore it into twelve pieces. He told Jeroboam to take ten of these pieces because the Lord God of Israel had promised to take the kingdom from Solomon and to give ten tribes to Jeroboam. The remaining two would be under the rule of Solomon's son for the sake of David and Jerusalem. The Lord would not forget the faithful service of David, nor would He forget the promises that He made regarding the city of Jerusalem. This is important for us to grasp: the Lord may act in judgement against His people in a way that brings trouble on them, but He will never go back on what He has said. Today, we can see the way in which this will be fulfilled in that the Lord has already ensured that there is a testimony to His name in the city of Jerusalem. While this does not fulfil specific promises, it does lay a foundation from which the prophetic Scriptures can be fulfilled.
The Lord is careful to reiterate that this will only be fulfilled after the death of Solomon, when his son takes the throne. He is also careful to emphasise that only ten tribes will fall to Jeroboam, the remaining two will remain under the control of Rehoboam. He adds that there will be a light in Jerusalem and that He will afflict the seed of David, but it will not be for ever. He gives the promise to Jeroboam that He will build him a house in the same way as He has promised to David as long as Jeroboam is prepared to follow the ways of David, and to obey the Ccmmandments of the Lord.
Sadly, there is a clear evidence of history repeating itself as Solomon makes an effort to kill Jeroboam in exactly the same way as Saul had tried to kill David. We do not know how this came about; there is no direct reason given as to how Solomon found out that Jeroboam would be given the ten tribes. It is probable that Jeroboam mentioned this to some of his friends and that the result was that word got back to Solomon. It is possible, in view of what we read in the next chapter, that there were complaints about the amount of work that Solomon expected from his servants. As an overseer, Jeroboam would hear the complaints and he might be tempted to reassure them that he would right their grievances when he had opportunity. It is almost certain that word came to Solomon from Jeroboam at first, even if it were indirectly. This warns us of the danger that we may bring trouble on ourselves by anticipating what the Lord is going to do rather than waiting for His time. Jeroboam had to flee into Egypt in order to escape from the anger of Solomon and his attempts to kill him. In the case of David, he did everything that he could to serve Saul without ever claiming any right to the throne. The narrative here suggests that Jeroboam acted more foolishly in contrast to David, of whom we are told that he acted wisely in all his ways.
How often do we try to hurry the purpose of God?

Memory Verse '(But he shall have one tribe for my servant David’s sake, and for Jerusalem’s sake, the city which I have chosen out of all the tribes of Israel)', 1 Kings 11. 32
June 19.	1 Kings 12. 1-17.
The Division of the Tribes.
After the death of Solomon, Israel went to Shechem to make Rehoboam, king, but the people also called Jeroboam from Egypt and made him the spokesman when they came to speak with Rehoboam.
They make a simple request, they asked Rehoboam to relieve the burden which Solomon had placed on the people. In return for this, they promise to give the full allegiance to the new king. It is likely that Jeroboam had earned the right to this position because of his responsibility in the service of Solomon before he had to flee for his life.
Rehoboam asks for three days in which to consider their request. He then asks the men who had advised Solomon during his life how he should answer this demand. They advise him to concede to the request on the basis that he would gain the allegiance of the people for the rest of his reign.
Rehoboam next turns to the young men who grew up with him and asks what they think he should do. They advise that he should threaten the people with a more grievous bondage than his father, as if to say that he would show that he is in charge and they must accept his authority.
We are immediately faced with two alternative forms of rule: one is conciliatory and allows liberty within prescribed limits; the other is dictatorial and expects implicit obedience. As we go through our Bible, we learn that the first is always what the Lord expects from His people. While we understand that the Lord Himself has absolute authority, this is not delegated to others. We cannot ignore the demands of the Lord: if He has said something, He expects that we will obey without question. If we are advising others on a path that they might take, we have no right to demand obedience beyond what the Scripture sets out. This is an important distinction, if we fail to recognise it, we shall open the path to division in exactly the same way as Rehoboam does here. There are two features of the advice that the young men give. Firstly, it appeals to the one who asserts authority, then, it is easier for any in authority to control. The important lesson that we must learn is to distinguish between what the Lord demands from His people as found in the Scripture and what men interpret as a right path based on their own understanding.
At the appointed time, Jeroboam and all the people come to hear how Rehoboam will answer the request. Rehoboam answers in a rough way as the young men suggested. It may be that this description refers to the words that Rehoboam used, but it is most likely to be a description of the way in which he spoke as well. The narrative suggests that he never had any intention of accommodating the people. The advice of the young men only gave him the reason to refuse them. The response of Israel was immediate: they rejected Rehoboam, saying that they had no part with David and his family. It appears that, at first, the only people who remained with Rehoboam were the men of Judah. Later, Levi and Benjamin return, possibly because Levi was rejected from the priesthood and there was no talk of restoring the kingdom to the house of Saul.
Are we guilty of ignoring the advice of wise men?

Memory Verse 'Wherefore the king hearkened not unto the people; for the cause was from the LORD, that he might perform his saying, which the LORD spake by Ahijah the Shilonite unto Jeroboam the son of Nebat', 1 Kings 12.15
June 20.	1 Kings 12. 18-33.
Jeroboam’s Kingdom
Rehoboam sends Adoram to collect the tribute from Israel, but they stone him so that he dies. At this point, Rehoboam realises that he must escape to Jerusalem as quickly as possible because Israel will not accept his authority. In the meantime, Jeroboam is crowned as king of Israel.
In Jerusalem, Rehoboam gathers an army together comprising of all the house of Judah and Benjamin to fight against the house of Israel. The army is one hundred and eighty thousand men, but the Lord sends Shemaiah the prophet to warn Rehoboam that this is the fulfilment of what the Lord has decreed, so he must not fight against it. He sends a word to the whole army and the people return to their own home as the Lord decrees. It is notable that the Lord reminds the people that Israel are the brothers, so they should not fight. We are living in days when there are many different groups of Christians, the same principle should apply as far as we are concerned. It is not our place to fight with one another, we should be occupied with upholding the name of the Lord against the opposition of the world and the devil.
Jeroboam builds Shechem as his dwelling and then goes to build Penuel. It is sad to reflect on the importance that these places held in the history of Israel and then to contrast it with the corruption that Jeroboam introduces. Shechem was the place where Abraham built an altar as he came into the land, it is also the place where Joshua challenged the people as to the commitment to the name of the Lord. Penuel is the place where Jacob saw the Lord and wrestled with Him.
Jeroboam now recognises the danger that the people will still follow the commandment of the Lord to go to Jerusalem for the feasts and the sacrifices. He is afraid that they will then turn to follow Rehoboam instead of himself. The result is that he decides to build two calves of gold and to set them at either end of the country so that the people can worship there. The reason he gives is that it is too far to go to Jerusalem. He makes the statement that these are the gods who have kept Israel from the time that they left Egypt. He has not just raised an image to the Lord in the way that Aaron did, he has led the people into open idolatry and rebellion against the Lord. He has done this using the excuse that he is making it easier for the people. John  tells us clearly in his first Epistle that the commandments of the Lord are not grievous for the true believer. If we find that they are, it means either that we are following traditions of men rather than the commandment of the Lord or that we are allowing the flesh to gain the ascendancy in our thinking.
The full extent of Jeroboam's idolatry is seen in that he sets up the idols, he makes a house of high places, he establishes a new priesthood from the lowest of the people and he orders a feast to be observed in the eighth month, following the pattern of the feasts of the Lord, but on a date which is entirely distinct from the times that the Lord had established. All his arrangements came out of his own thinking, nothing was of the Lord.
Are we careful to remain true to the Word of God in all cases?

Memory Verse 'Thus saith the LORD, Ye shall not go up, nor fight against your brethren the children of Israel: return every man to his house; for this thing is from me. They hearkened therefore to the word of the LORD, and returned to depart, according to the word of the LORD', 1 Kings 12. 24
June 21.	1 Kings 13. 1-10
The Warning of God
The Lord sends a man of God with a warning for Jeroboam as he burns incense on the altar that he had built at Bethel. Although Jeroboam has chosen to ignore the word of the Lord to himself through Abijah, the Lord chooses to send another message. As always, He is slow to act in judgement and any action will always be clearly justified.
The prophet speaks against the altar that Jeroboam has built and gives a clear warning that the Lord will act in judgement. He foretells the time when Josiah will come from Jerusalem and the priests of the high places will be offered and the bones of men will be burned on the altar. It will be around three hundred years before this is fulfilled, but the Lord still knows what will happen, even to the name of the king who will perform the act. The prophet confirms what he says was a sign that is fulfilled as he speaks. He tells them that the altar will be torn apart and the ashes will pour out. As he says this, Jeroboam puts out his hand to emphasise the command to take him, but he is unable to draw his hand back again. Simultaneously, the altar is broken and the ashes pour out as the man of God had said.
Jeroboam immediately changes his attitude; instead of trying to confront the prophet, he asks him to pray that his hand may be restored again. It is notable that he uses the name, the Lord thy God. Jeroboam is confessing that he has turned away from the Lord, he knows that he has no right to pray directly for himself. The man of God prays for him and his hand is restored to its former state.
Jeroboam now invites the man of God to refresh himself and gives him the promise that he will reward him if he concedes. The man of God refuses because he had promised the Lord that he would not take any food or drink, not even water, while he was in Israel. We cannot tell whether Jeroboam was sincere in his offer. There is certainly no reason why he should not have offered refreshment to the message, however the offer of a reward is something which should have raised an alarm because this is always likely to compromise the recipient.
The answer of the man of God shows that the Lord wanted His message to be clear; He will have nothing to do with the practices of Jeroboam. Jeroboam has chosen to disobey the Lord both in terms of the commandments that the Lord gave to the people generally and in terms of the Word that the Lord gave to him specifically. This is not a man who has been deceived into following practices that are dubious, this is a man in open rebellion against the Lord. The result of this is that the Lord will not allow His servant to become associated in any way with the actions of Jeroboam. While there may be no problem at other times, as a messenger of the Lord, it would be inconsistent to denounce the actions of Jeroboam and then to accept an invitation to eat with him which could easily be seen to condone him. We need to be equally careful in the way in which we conduct ourselves. The Lord does not expect us to isolate ourselves from other people, especially from other believers, but there will be times when we are unable to go along with all that they are doing. We need wisdom to ensure that we do not act in a way that undermines our testimony.
Are we careful to take the word of God as our final authority?

Memory Verse 'For so was it charged me by the word of the LORD, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest', 1 Kings 13. 9
June 22.	1 Kings 13. 11-34
The Death of the Man of God.
We now hear of another prophet who was living in Bethel with his sons. They told him all that the man of God had done and said, and the father asked which way he went to go back to Judah. It is not unheard of for the Lord to bring a prophet from one place when there is already another prophet nearer, however the details here show that, while this man was a prophet, he was certainly not a man of God.
He asks his sons to prepare his donkey and he rides on it until he finds a man of God sitting under an oak tree. This is the first mistake of the man of God: he may have obeyed what the Lord said to the letter, but his position now suggests that he is not wholehearted in his obedience. The fact that he is under the oak would encourage the false prophet to invite him to return. The man refuses with the same answer as he gave to the king, but it does not appear to have the same conviction. As soon as the older man tells him that an angel has sent him, the man of God is prepared to listen and to return to eat and drink with the older prophet. We are told specifically that the older prophet lied, although the man of God had no clear reason to know this.
While they were sitting to eat together, the older prophet does receive a clear revelation from the Lord: he has the sad message to tell the man of God that the Lord will judge him for his failure to obey His word; the man of God will not return to his homeland in peace.
After they had finished eating and drinking, the older prophet prepares the donkey for the man of God. As he goes, a lion meets him and kills him so that his body is left by the side of the road with both the donkey and the lion standing and looking on. This is  such an unusual sight that the men who pass by came back to the city and told everyone what they had seen. It is most likely that no one had ever seen a lion standing by a dead body without touching it, nor would they have seen a donkey standing with a lion. The Lord is determined to confirm the message that has been given. This is one of those sad example of a time when a messenger of the Lord becomes the ultimate confirmation of the message because he fails to fulfil what the Lord has asked of him. The Lord had spoken in clear terms, He had given a sign to verify what was said, but the messenger had undermined what the Lord said by his action. It is not clear if the people would have believed the message as it stood, but, when he turned back, the messenger gave the implication that the word of the Lord was not absolute. In view of this, the Lord reaffirms what he has said by judging the messenger who has failed to confirm his belief in the message by obeying what the Lord told him. This is important for us to learn, because we cannot call on others to obey the voice of the Lord if we are not prepared to heed what He says for ourselves.
When the old prophet hears what has happened, he has no doubt that the Lord has judged the man of God because he disobeyed what the Lord said. He takes the body and there is it in his own sepulchre with the request that he should be buried alongside this man and with the assurance that what the man has said will be fulfilled. Despite this, Jeroboam still refuses to return from his path of disobedience to the Lord, but set up his own priesthood.
How far are we prepared to go in obedience to the Lord?

Memory Verse 'For the saying which he cried by the word of the LORD against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass', 1 Kings 13. 32
June 23.	1 Kings 14. 1-20.
The Death of Jeroboam.
Abijah, the son of Jeroboam, is sick so he sends his wife to find Ahijah, the prophet who had foretold that Jeroboam would reign over the ten tribes of Israel. He tells her to disguise herself and to take a gift to the prophet. Here we see the hypocrisy of Jeroboam. He is not prepared to listen to the advice that Ahijah has given him, neither is he prepared to obey the commandment of the Lord, but he still sends to the prophet for help when his son is sick. It is the same inconsistency that is found when men blaspheme the name of God, but try to deny His existence.
Jeroboam's wife comes to the house of Ahijah in Shiloh and immediately learns that the Lord is not deceived. Her disguise was pointless because Ahijah could not see, but as soon as she comes to the threshold of the door, he calls her by name, asks why she thought that she could deceive him, and tells her that he has sad news. He starts by sending her back to Jeroboam with a message from God that reminds him of his calling. This is a good place to start when someone has fallen away. If they are not touched by a reminder of all that the Lord has done, there is little prospect that they will be touched by any other challenge that may be given. It is the Lord who exalted him, it is the Lord who gave him the kingdom, but Jeroboam has chosen to set an example of evil that goes beyond anything that has been seen before. He has chosen to provoke the Lord and to turn his back on all that the Lord asks. The result is that the house of Jeroboam will be destroyed. Every man in his family will die under the hand of judgement from the Lord and their bodies will be left for the dogs to eat in the city or for the fowls to eat in the open field. The sign that this will be fulfilled is that the child will die at the moment that the mother arrives back in the city. He is the only member of Jeroboam's family who will die in a natural way, the rest will come under the judgement of the Lord. We do not know anything about Abijah other than the comment that the Lord makes, that he is the only member of the family of Jeroboam who has shown any characteristic that brings pleasure to the Lord.
The Lord tells them rather that He will raise up a king over Israel who will cut off the house of Jeroboam completely. He recognises that even this will not change the course of the nation; Jeroboam has set an example which the people will follow, whoever is the king of the nation. It is sad to see how this is manifest throughout their history. Even the best of the kings of Israel have the record that they did not the part from the sins of Jeroboam who caused Israel to sin. The cycle may be repeated many times, but it will always end in the same way until such time as the Lord smites Israel and roots them up out of the land which He has given to their fathers. Right at the start of the reign of Jeroboam, the Lord foretells the captivity of the nation although it is around two hundred years before it is fulfilled.
Jeroboam's wife returned to Tirzah and the child dies as she arrives. They bury him and the whole nation mourns for him, precisely as the Lord had said through Abijah. The reign of Jeroboam lasts for twenty-two years and Nadab his son takes his place as king of Israel.  We are not told any more, but the Lord has recorded His judgement on the sins of Jeroboam, the rest of Israel's history is testimony to the long-suffering of the Lord.
Are we careful to recognise the omniscience of our God?

Memory Verse 'And all Israel shall mourn for him, and bury him: for he only of Jeroboam shall come to the grave, because in him there is found some good thing toward the LORD God of Israel in the house of Jeroboam', 1 Kings 14. 13
June 24.	1 Kings 14. 21-31
The Reign of Rehoboam.
We now have the record of the reign of Rehoboam. He reigned in Jerusalem for seventeen years and his mother was Naamah, an Ammonitess. It is clear from this description that the idolatry which Solomon permitted for his wives quickly spread through the whole nation. The testimony is that they provoked the Lord to jealousy in a way that exceeded all that their fathers have done, with idolatry being practised openly throughout the land. Beyond this, they practised the gross immorality which had brought the judgement of the Lord on the nations that preceded them. It is sad to reflect on the character of the people. We do not know any details of how the people behaved during the days of David and Solomon. It is sad to reflect on the fact that David suffered a famine because Saul went too far in his zeal to uphold the ways of God. He took steps to destroy the Gibeonites, ignoring the agreement that had been made in Joshua's day. Now, Rehoboam is allowing sins which should never have been named among the people of God, far less practised openly. There is little doubt that this occurred because of the influence of his mother. She belonged to the Ammonites who would have no qualms about such practices. It is a sad reminder to us that the choice of partner for life is something which is vital for the well-being of our testimony. Solomon may have been true to the Lord in his own dealings, but he has left an example through his wives which lays a foundation for the judgement that would fall centuries later. It is only in the mercy of the Lord that final judgement did not fall immediately,
The next two verses record the warning that the Lord sent. Shishak, king of Egypt, attacks Rehoboam, who uses the treasures that are found in the house of the Lord and in his own house to buy a measure of liberty. It is sad to see the way in which Rehoboam has to resort to bribery in order to escape from the attack of a man who had an agreement with his father that was sealed by marriage. This shows the folly of Solomon in agreeing a covenant which would be ignored in his son's reign. It also shows the folly of Rehoboam in following a path which means that he has no moral right to call on the Lord. As far as we are told, this did not even enter his mind.
The ultimate shame of Rehoboam is seen in the fact that he uses shields of gold which his father made as part of the bribe, replaces them with shields of brass or bronze, which he commits into the hands of the chief of his guards. These shields are only used when he went into the house of the Lord. It may be that the original shields were intended to show the glory of Solomon, so they would only be ceremonial. It is certainly difficult to see how golden shields would be of great value in a battle. In contrast, the brazen shields might be of value in defence, but their use in official ceremonies would only emphasise how far the glory of the Lord had been compromised by the actions of Rehoboam.
The chapter ends with the statement that more details are recorded in the chronicles of the kings of Judah, but that there was a constant war between Rehoboam and Jeroboam. We are not told who maintained a conflict, but it does emphasise the tragedy of strife among the people of the Lord. The record ends with a repetition of the fact that his mother was an Ammonitess, emphasising where his failure began.
Do we recognise the need for maintaining true separation from the world?

Memory Verse 'And Judah did evil in the sight of the LORD, and they provoked him to jealousy with their sins which they had committed, above all that their fathers had done', 1 Kings 14. 22
June 25.	1 Kings 15. 1-15
Abijam and Asa.
Abijam takes the throne of Judah from his father, Rehoboam, and reigns for three years. His mother was Maachah, the daughter of Abishalom. This is an alternative spelling of Absalom and it appears that he follows the example of his father which was in the same mould as Absalom. We are not told anything about the reign of Abijam other than that he followed in the sins of his father, but the Lord maintained His promise to David who had been faithful in his obedience to the Lord throughout his reign, apart from in the matter of Uriah the Hittite.
The next king is Asa, who reigned for forty-one years. It is interesting that the record here notes the name of his grandmother. While the name of the mother may often suggest that she had an influence in the character of the son, the contrast between Abijam and Asa shows that the example of the mother or grandmother is no excuse for personal character.
Asa did what the Lord desired, with three specific actions listed to show the extent to which he was prepared to go in order to uphold the honour of the name of the Lord.
The first action that is recorded is that he removed the sodomites out of the land. Although this sin is not listed in the ten commandments, we are told that it is an abomination which must not be permitted in the land. The name comes from the fact that it is the sin which brought the judgement of God on the cities of Sodom and Gomorrah, but the surrounding nations did not take any heed to the warning, so the Lord delivered them into the hand of Israel at His appointed time.
The second sin that Asa dealt with was idolatry. He started this action by removing idols which his fathers had made. This may go back as far as Solomon who allowed his wives to raise altars to their idols. What it does show is that the example set by Solomon is one that his son and grandson continued throughout their reigns. The grace of God is seen in that, while Israel, and Jeroboam specifically, are condemned for their idolatry, the Lord still deals in mercy with Judah and the house of David. The Lord had given a promise to David which He has never rescinded. There is no reason to suppose that He would change His ways at a later time, when he did not change under such provocation from the first three sons of David.
The final action of Asa follows from the second in that he removes his own grandmother from her position as queen because she set an example of idolatry. Here we see a contrast with the sin of  Solomon who allowed his wives to practice idolatry. It is clear that Asa has a genuine desire to follow the Lord and that he will not allow family relationships to stop him.
There is a limit in that he does not remove the high places that had been made, however the Lord could see that his heart was right and this is emphasised by the fact that he brought silver, gold and vessels from his own treasures into the house of the Lord. Some of these were his own, some were things that his father had dedicated although any devotion that his father showed was purely superficial.
How far are we prepared to take our obedience to the Lord?

Memory Verse 'But the high places were not removed: nevertheless Asa’s heart was perfect with the LORD all his days', 1 Kings 15. 14
June 26.	1 Kings 15. 16-34
Asa and Baasha
The narrative now jumps towards the end of Asa's life. There was a continual war between Asa and Baasha, the king of Israel. When Baasha built Ramah in order to stop movement between the two kingdoms, Asa takes the treasures from the house of the Lord and from his own house and sends them to Benhadad, the king of Syria in Damascus, and asks him to honour the covenant that existed from the time of their fathers. Benhadad sends an army against Israel which means that Baasha has to stop building Ramah and return to defend his own country. When he does this, Asa calls on the whole of Judah to take away the stones and the timber from Ramah, which he uses to build Geba in Benjamin and Mizpah. After this, we are simply told that he had a disease in his feet in his old age, he died and that Jehoshaphat, his son, reigned in his place.
The narrative now returns to the reigns of the kings of Israel. Jeroboam survives until the second year of the reign of Asa, then Nadab reigns for two further years, before Baasha conspires against him and kills him. The record of Nadab's reign is simply that he did evil, he followed the same path as his father and, specifically, he continued in the same sin that his father had started. It is notable that, where there is a change of house in the kings of Israel, the last of the line generally reigns for two years. It is clear that the two years is a sign that the Lord has acted in judgement against the family of the king on these occasions. This is a pattern which underlines the significance throughout Scripture. The law asked for two or three witnesses in order to confirm the testimony; it is likely that the significance is  that the Lord has allowed the last of the family a period of time that confirms his refusal to accept the claims of God.
When Baasha takes the throne, he fulfils the prophecy of Abijah the Shilonite by killing all the house of Jeroboam so that there is no challenge to his authority as king. While he is fulfilling what the Lord had prophesied through His servant, it is also an indication of the insecurity that Baasha felt. He would fear that while there was any member of Jeroboam's family left, there would always be the possibility that they could raise a challenge to his position as king. The fact that he fulfilled what the Lord had said does not excuse him from the sin which he  performed. This is seen on a number of occasions as we go through the scriptures. While the Lord uses men to accomplish His purpose, knowing the way in which they would act, it does not remove the blame from them. The clearest example of this is at the cross when men took the Lord with wicked hands and crucified him; this was a fulfilment of the purpose of God, but Peter makes clear that they are responsible to the Lord for their actions. Men often say, 'The end justifies the means', but the Lord is clear in His demand that we must always act in a righteous way. The end can never be used as the reason why we acted in a certain way.
The Lord leaves a final record of His thoughts regarding Jeroboam. He was guilty of wilful sin, of leading Israel into sin and of provoking the anger of the Lord. If the Lord showed mercy to Judah because of David, He judged Israel because of Jeroboam. Nothing more is recorded about the reign of Baasha except for a warning that the Lord sends that we read in the next chapter.
Are we prepared to listen to the Lord and to trust Him at all times?

Memory Verse 'And he did evil in the sight of the LORD, and walked in the way of Jeroboam, and in his sin wherewith he made Israel to sin', 1 Kings 15. 34
June 27.	1 Kings 16. 1-20.
The Death of Baasha
The Lord sends Jehu, the son of Hanani, to warn Baasha about his conduct. He reminds him how the Lord has raised him out of the dust and made him a ruler in Israel, but he has chosen to follow the path of Jeroboam and to provoke the anger of the Lord by leading Israel into sin. This is a very similar warning to the one that was given to Jeroboam when he sent his wife to ask about their child who died. The warning ends with a statement that shows that Baasha faces exactly the same judgement as Jeroboam because of his wilful rebellion against the Lord.
Nothing else is recorded about the reign of Baasha, but he is succeeded by his son, Elah, who follows the same path for the next two years. The warning of Jehu is reiterated, but it is ignored. It is not clear whether the message included a warning about the hypocrisy of Baasha in that he executed the judgement of the Lord against Jeroboam, but then chose the same path, or if he killed Jehu because he did not like the message which he bought from the Lord. In either case, it is clear that Baasha and Elah are guilty of more provocation than ever by their actions.
At the end of two years, Zimri, who was a servant of Elah and the captain of half of his chariots, conspires against him as he is drunken in the house of his steward in Tirzah. He follows the example of Baasha and fulfils the prophecy of the Lord by killing everyone in the house of Baasha. He went further than Baasha in that he killed all the relatives and friends of Elah. On a natural level, it suggests a man who is determined to remove all opposition, but it is a further proof of the truth that the Lord rules over the kingdoms of men.
When the people hear what Zimri has done, they make Omri the captain of their army and come up against Zimri. We do not know any specific circumstances, but it is clear that the people did not want Zimri as king, even if they had accepted Baasha in the same situation. It may be that they did not like the way in which Zimri destroyed the house of Baasha and his friends. It may be that they did not perceive him to be a leader for their armies. It is sad to see the character of the nation as Omri comes with his army and besieges Tirzah where Zimri has set himself up in place of Elah. We are not given chronological details of all that took place at this time, however there is a four-year period from the time that Zimri kills Elah to the time that Omri finally takes the throne as the sole king of Israel. The first seven days appear to cover the time in which news arrives at the army and they decide to set up Omri as their king. The description of the death of Zimri suggests that he was not a man who would engage in a long battle, it appears more likely that he killed himself as soon as it was clear that the army would support Omri, not himself. His death is tragic, in that he burnt the king's house while he was in it. It appears that he was effectively telling Omri that if he could not rule then Omri would not have the palace in which to live. The record of Zimri ends with the statement that he sinned in the same way as Jeroboam. While we do not know how long he reigned, it was clearly long enough to expose his idolatry.
Are we careful never to go beyond the word of the Lord?

Memory Verse 'For his sins which he sinned in doing evil in the sight of the LORD, in walking in the way of Jeroboam, and in his sin which he did, to make Israel to sin', 1 Kings 16. 19
June 28.	1 Kings 16. 21-34
The Reign of Omri.
After the death of Zimri, the nation of Israel divided into two: half followed Omri and half followed Tibni. In total, the turmoil that started with the death of Elah lasted for four years until Omri was established as king after he had overthrown the army of Tibni and killed him. He continued for the next twelve years, for the first half of which he was in Tirzah, but then he bought the hill, Samaria, from Shemer and reigned there for the next six years. He built the city of Samaria on the hill and called it by the name of the person from whom he had bought the hill. We are not told any details of who Shemer may be, although the location of the hill suggests that it was a part of the land. This, in turn, suggests that Shemer did not value the inheritance of the Lord, a fact that should not surprise us when we consider that the nation has been following a path of idolatry in rebellion against the Lord since the reign of Jeroboam. Sadly, the progression continues as Omri is worse than all that came before him. All that we are told about his reign, other than the purchase of the hill and building Samaria, is that he continued in the sins of Jeroboam. It is clear that, even if the outward action of Omri was only the same as the early of kings, the way in which he did this was such that the Lord found more provocation than He had in the earlier kings. It is interesting to note in this context that the Lord did not send any prophet in the way that He had done to Jeroboam and Baasha. We have to think that this would be because Omri was acting in deliberate rebellion against the Lord and was not open to rebuke.
The declension continues with the son of Omri, Ahab. He exceeds the sin of his father in that he marries the daughter of the king of the Zidonians, Jezebel, and initiates the worship of Baal among the people. Up until this time, it appears that the people had followed a form of worship that acknowledge the Lord in measure, even if it practised idolatry which was forbidden by the law of God. Now, Ahab is leading the people into blatant idolatry which denies the Lord totally. As we read the later chapters of this narrative, there is a suggestion that Ahab may have been too weak to stand up to his wife, so he allows her to set up the idol worship that the people follow. Even if this is the case, the word of God makes clear that it is Ahab who is held responsible for what happens. This is true in that he is the man and therefore the head of the house. It is also true because he has chosen to defy the Lord by taking a wife from the nations that were forbidden to the people. Any consequences that may arise from this are a direct result of his sin.
Ahab compounds the practice of idolatry by building a house for Baal in Samaria, and by placing an altar in that house, indicating that he has given himself wholly over to the worship of a false god. He adds to this by making a grove in a way that provokes the Lord because it is a further blatant act of rebellion against the word of God.
The chapter ends with an incident which may appear unconnected initially, but is included to highlight the full extent of the rebellion against the Lord at that time. A man named Hiel from Bethel sets out to rebuild Jericho, something which was forbidden by the Lord through Joshua after the city was overthrown. As the Lord warned, he lost his firstborn son, Abiram, as he laid the foundation, and his youngest son. Segub, as he set up the gates. The fact that even this did not make Ahab think about his actions shows the evil of the man.
Are we careful to obey the Lord in the path that we take?

Memory Verse 'And Ahab the son of Omri did evil in the sight of the LORD above all that were before him', 1 Kings 16. 30
June 29.	1 Kings 17. 1-7
Elijah’s Prophecy.
The Lord now intervenes in the kingdom of Israel. He sends Elijah, the Tishbite, with a message. Elijah comes into the presence of Ahab fearlessly because he knows that the Lord has sent him. As he announces the message, there is a clear rebuke to Ahab. He starts with a reminder that the Lord is the God of Israel. Ahab may have chosen to follow idols, but the Lord will not be displaced readily. Elijah then reminds Ahab that the Lord is a living God, He is not like Baal whom Ahab has chosen to serve. More than this, Elijah has no fear of what Ahab might do, because he knows that he is standing in the presence of the Lord. This very statement should also alert Ahab to the fact that he is also answerable to the Lord for what he does.
The warning that comes from the Lord is that there will be neither dew nor rain until Elijah comes with another message from the Lord. This is not an arbitrary statement from Elijah, it is a fulfilment of the warning that the Lord gave to Israel through Moses: if they chose to rebel and follow idols, the Lord with send drought into the land.
As soon as Elijah has issued his message, the Lord tells him to go to the east and hide himself by the brook Cherith near the Jordan. It is interesting to note that the Lord does not tell Elijah where to go until he has come away from the presence of Ahab. This shows the faith of Elijah in that we would naturally want to know how we were going to escape from the consequences of delivering such a message. Elijah went into the presence of Ahab with no guarantee as to what the consequences would be. It may also be that there is wisdom in this because, if Elijah knew where he was going, he may have left an indication, even if it were by accident. As it is, Elijah left the presence of Ahab without any knowledge of where he would go, so there was nothing about his conduct that might have allowed Ahab to follow him.
The Lord promises Elijah that he can drink from the brook and that the ravens would feed him while he was there. It is easy to miss the significance of this statement: ravens would typically eat anything that they could see, they would be more likely to try to frighten others away than to give food to someone else. In addition, the law stated that if any touch their flesh, they became unclean. The faith of Elijah arises above all the difficulties that we may imagine to rest in the assurance that the Lord will do exactly what He has said.
For a period of time, the ravens come every morning and every evening with both bread and flesh to eat. This is an impossibility in the natural course of events, but it reminds us that we are trusting in a Lord and a God who can override the natural course of events in order to accomplish His purpose. Later writings in the Scripture, especially Job and Psalms, teach us that the Lord uses natural phenomena to accomplish His purpose.
After a while, the brook dries up because there had been no rain. We are not told how long this lasted, neither are we told about any reaction on the part of Elijah. The fact that the brook dried up would be no surprise. If Elijah did ask, it is likely that the only answer he would have received is to obey and to wait for the Lord to give new instruction.
How much do we miss by moving too quickly or too slowly?

Memory Verse 'And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the LORD God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word', 1 Kings 17. 1

June 30.	1 Kings 17. 8-24
The Widow of Zarephath
As the brook dries up, the Lord sends Elijah to Zarephath in Zidon. This is the very place where Jezebel came from, so it is the most unlikely place for Elijah to find help. More than that, the Lord sends him to a widow who would have no support for herself. As far as the record is concerned, Elijah rises up and goes where the Lord sends him without any question. At the gate of the city, he sees the widow gathering sticks and asks her to fetch a drink of water for him. As she goes he asks for a piece of bread. She tells Elijah that she is preparing a final meal for herself and her son before they die with the famine. Elijah tells her that, if she is prepared to make him a cake with the last of the flour, the Lord will ensure that the oil and her flour will not dry up until the drought ends. This is fulfilled, although it may be that Elijah leaves to face Ahab before the rain actually falls.
When Elijah spoke, the woman clearly recognised that he was a man of God because she speaks of 'the Lord thy God'. She also recognises that He is a living God. Elijah's answer takes her up on her profession: if Elijah's Lord is a living God, she has no reason to fear if she does what Elijah says. Her actions show that she is true to her profession. Here is the clear evidence of a woman, living outside of the nation that has received the promises, but who shows more faith than most, if not all, of the people in the nation. It may well be that the words of the Lord in Luke chapter 4 emphasise that the Lord could not find faith in the land of Israel, but had to go to Zidon to find someone who would sustain His servant. We are not told categorically, but this condemnation probably extended to Judah as well as the ten tribes of Israel.
The woman's son becomes sick to such an extent that there is no breath in him. As she sees the distress of her son, she turns to Elijah and asks if he has come to remind her of her sin. We are not told any details of this sin, a fact that highlights the character of the forgiveness of God. Whatever sin she may have committed, her faith, which is seen in the way she received Elijah, means that the sin has been forgiven. Another reason why the sin is not exposed may be to remind our hearts that we have a God who is prepared to forgive sins of every description. Clearly, there can be no forgiveness without faith to lay hold on the promise of God, but any who receive the word of God in faith and lay hold on what He has promised will be justified.
Elijah takes the boy to his room, lays him on his own bed and pleads with the Lord to give back his life. The Lord hears the plea of Elijah, who takes the child back to his mother. As far as we are aware, this is the first occasion when someone is raised back to life in this way. If the woman has shown her trust by the way in which she treated Elijah, Elijah shows his faith by the way in which he pleads for the life of the child. The drought was a direct warning from God that had been foretold in the law, so Elijah had every reason to pray with the expectation that the Lord would answer. On this occasion, he had no direct Scripture to confirm that the Lord would hear his plea, but he expected the response because he knew that the Lord was merciful and ready to forgive.
Where is our trust for our daily needs?

Memory Verse 'For thus saith the LORD God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the LORD sendeth rain upon the earth', 1 Kings 17. 14

July 1.	1 Kings 18. 1-20
Elijah and Obadiah
In the third year, the Lord tells Elijah to go and show himself to Ahab because He is going to send rain on the earth. This highlights the fact that, while Elijah is the messenger, it is the Lord who is in control. If He has decided to send rain, nothing that Elijah can do will stop it. We are not told how long Elijah had prayed before the drought came, but we can be certain that he only went to Ahab after the Lord had told him there would be no rain. It is even more clear that he hid himself until the Lord told him there would be rain again. This is an indication of the mercy of the Lord, because there was a severe famine in Samaria. There is no indication that the famine had affected the conduct of Ahab or the people, but the Lord would not let them perish completely, so He chose to send rain again.
At this point, we are introduced to Obadiah who feared the Lord, so that he had hidden hundred prophets and fed them with bread and water. Ahab sends him to search out the land for some water that night be used to preserve the horses and mules that had survived this time. It is sad to think that Ahab showed more concern for his animals than he did for his people, but it is still true today that we can meet people who are more concerned with animals than with other people.
As Elijah returns, he meets Obadiah who confirms his identity. Elijah tells Obadiah to find Ahab and to tell him that Elijah is waiting to meet him. Obadiah is afraid because no one has been able to find Elijah, Ahab has even taken an oath under threat of death from people to confirm that they do not know where he is. He is well aware that, if Elijah does not meet Ahab, his life will be forfeit. This exchange is sad in at least three respects. Firstly, it is clear that Ahab's bitterness against the servant of the Lord is so great that he will kill others if they mislead him regarding the location of Elijah. Next, Ahab threatens the messenger of the Lord because he does not like the message which he has told, an act that shows the rebellion of Ahab against the Lord. Finally, we are told that Obadiah fears the Lord greatly, but this does not force him to leave the employment of Ahab, neither does it mean that he will take the message that the Lord has sent without question. The last of these is easy to highlight from a distance, but it is something of which all are guilty at some time. However much we may acknowledge the Lord, it is very easy to be affected by the circumstances, so that when we see dangers around us, we take more account of them than we do of the fact that the Lord is greater than any circumstance and is in complete control of every situation.
When Ahab meets Elijah, he accuses him of being the one who has brought all this trouble on Israel. Elijah has no fear of Ahab, but rather points out that it is his rebellion against God to follow Baal which is at the root of the famine and drought. He sets out a challenge to Ahab: he can call all four hundred and fifty prophets of Baal and the four hundred prophets of the groves who eat at Jezebel's table. These can combine their powers in an effort to show all that they can accomplish. Elijah will stand alone in the power of the Lord to show that the Lord is greater than all the idols in which Israel are trusting. Ahab accepts the challenge and calls all the children of Israel with the prophets to mount Carmel. No doubt, he thinks the challenge is one-sided, but not in the way that it will prove to be.
Are we living by faith or by sight?

Memory Verse 'And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the LORD, and thou hast followed Baalim', 1 Kings 18. 18

July 2.	1 Kings 18. 21-46
The Challenge of Elijah
When the people were gathered together, Elijah puts the challenge to them that they should follow the true God. If the Lord is God, they may follow Him, but if Baal is a true god, they should follow him. The people cannot answer. Elijah now sets out the terms of the challenge: he is the only prophet of the Lord, but there are four hundred and fifty prophets of Baal. They can choose a bullock and prepare it is a sacrifice without setting fire to it. He will do the same to a second bullock. The true God will be the one who answers the prayer of His prophet and sends a fire to consume the offering.
From the morning until noon, the prophets of Baal call on him, leaping on the altar, but there is no response. At noon, Elijah begins to mock them, he suggests that they all may be talking, on a journey or just sleeping. They respond by shouting and cutting themselves until blood gushes out. Nothing happens until the time of the evening sacrifice, around three in the afternoon.
At the time of evening sacrifice, Elijah repairs the altar of the Lord and takes twelve stones, one for each of the sons of Jacob, and builds the altar with a trench round about it. He tells them to fill four barrels with water, pour it on the burnt offering and on the word, he then repeats this two more times until the water saturates the altar and fills the trench around the altar. At the time when the offering should be presented, he prays to God as the Lord God of Abraham, Isaac and Israel, and he asks Him to show that He is truly the God, so that the people who have turned their back on Him might recognise their folly. As Elijah prays, the Lord sends fire which consumes the offering, the wood, the stones, the dust and the water in the trench. As the people see it, they are quick to acknowledge that the Lord is the God.
Elijah tests the reality of their confession by telling them to take the prophets of Baal and to kill them without letting any of them escape. They are killed at the brook Kishon under Elijah's direction. The Lord has publicly vindicated Elijah in such a way that Ahab cannot argue. He dare not make any attempt to capture Elijah because the people are convinced that the Lord has spoken through him, so they would resist Ahab or his men.
Elijah tells Ahab to eat and drink because there is the sound of an abundance of rain. It is clear from what follows that there was no sign of a cloud in the sky when Elijah spoke, but he knew that the Lord will not fail. He goes to the top of the mountain and prays on the ground. He sends his servant seven times to look towards the sea. It is only on the seventh occasion that the servant sees a cloud about the size of a man's hand. Here we see the faith of Elijah. Even if we had dared to challenge Ahab, most would begin to doubt before the servant returned for the seventh time.
When he reports the cloud, Elijah tells him to hurry so that the rain does not stop him. By the time he has spoken, there heaven was black with clouds and wind and there was a great rain. The Lord helps Elijah such that he is able to run ahead of Ahab to the city of Jezreel.
Are we halting between two opinions?

Memory Verse 'And Elijah came unto all the people, and said, How long halt ye between two opinions? if the LORD be God, follow him: but if Baal, then follow him. And the people answered him not a word', 1 Kings 18. 21

July 3.	1 Kings 19. 1-21.
The Flight of Elijah.
Ahab tells Jezebel all that Elijah has done and she sends a messenger to tell Elijah that she intends to ensure that he is dead by that same time the next day. Here is a clear indication of the power behind the throne of Israel at this time; Ahab may concede defeat, but Jezebel is not prepared to concede even in the face of such a demonstration of the power of the Lord.
When Elijah hears the message, he leaves for Beersheba in order to save his life. He leaves his servant there while he continues a further day's journey into the wilderness. He sits down under a juniper tree and asks the Lord to take away his life because he is no better than his fathers. It is easy for us to criticise Elijah for this response, but it is comment to find that a great triumph is followed by apparent weakness. This may be because a triumph will tempt us into pride, it may be simply that we are less watchful once the obvious danger has passed. Whatever the reason may be, we need to be aware of the fact that we face an enemy who knows our weakness and will take full advantage of it. Elijah's request includes a warning for all of us: he says that he is no better than his fathers, something that we all need to remember at all times.  Anything that we accomplish will occur because the Lord has chosen to use us, none of us will ever merit this of ourselves.
The response of the Lord is to send an angel who tells Elijah to rise up and eat. He does what the angel says and lies down again. The angel rouses him again and tells him to eat because the journey is too much for him. This time, Elijah obeys the instruction and goes for the next forty days to Horeb, the mount of God. When he arrives, the Lord asks him what he is doing there. Elijah tells the Lord what he has done and the opposition that he has faced, until now he feels that he is alone and his life is threatened as the last testimony to the Lord in the land. The Lord tells him to stand on the mount. As he stands there, the Lord passes by with a great and strong wind to tear the mountains and break the rocks; He follows with an earthquake, then a fire, but the Lord does not reveal himself in these. Finally, the Lord speaks in a quiet voice such that Elijah goes out to the entrance of the cave in order to hear. The voice asks him again what he is doing there and he gives the same answer. This time, the Lord tells Elijah to go all the way back to the other side of the country, to the wilderness of Damascus  where he must anoint Hazael to be king over Syria, he must also anoint Jehu the son of Nimshi to be king over Israel and Elisha the son of Shaphat to be the prophet of the Lord in place of Elijah. The Lord assures Elijah that these three men will work together to ensure that no one escapes from the judgement of the Lord. He also reassures Elijah that He has seven thousand men who are reserved to Him and have not bowed in worship to Baal. This comes as an encouragement to our hearts if we think that we are struggling to maintain the witness in weakness; the Lord knows the hearts of men and, while we may appear to be alone, the Lord has many to do His work.
Elijah starts on his journey back and finds Elisha who was ploughing with twelve yoke of oxen. As always, the Lord chooses a man who is working hard. He will not use those who are sitting idly waiting for others to do the work. Elisha is ready to follow quickly, as soon as he has spoken to his parents. He is also ready to serve Elijah before the time that he fulfils the ministry to which the Lord has called him.
Are we prepared to trust or do we look for the great signs of the Lord’s power?

Memory Verse 'Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him', 1 Kings 19. 18
July 4.	1 Kings 20. 1-21.
The King of Syria
Benhadad, the king of Syria, gathered an army together with thirty-two kings, horses and chariots. He then laid siege to Samaria and sent messengers to Ahab to lay claim to his silver, gold, wives and children. When Ahab offered to concede, Benhadad threatened to go further by sending servants to take whatever they wanted out of his house. This proved to be too much for Ahab to take, so he consulted with the elders of the land who agreed that he should not concede to this request. Here we see a picture of the enmity which faces the child of God. It does not matter whether we consider the world, the flesh or the devil, they will all take whatever they can claim and still ask for more, like a fire that is not satisfied. It is easy for us to be tempted to think that we can concede a little in order to gain something for ourselves, but the reality is that every concession will only lead to greater demands.
When Ahab sends his response to Benhadad, Benhadad threatens to destroy Samaria as an act of revenge for Ahab's refusal. Ahab replies that the time to boast is after the battle, but in reality he does not have any answer to the threat of Benhadad. The Lord intervenes and sends a prophet to assure Ahab that He will deliver the army of Benhadad into the hand of Ahab. The reason is that Benhadad took an oath by his gods, so the Lord chose to vindicate His own name, despite the idolatry and rebellion of Ahab. This is a principle which is often seen through the scriptures. Sometimes, as here, it means that the people of God are helped even if their conduct is not true to the word of God, sometimes it means that the people of God are defeated by an enemy who may appear more sinful. It is all of the grace of God that Ahab finds help from the Lord at this time. The Lord does not simply promise that He will give the enemy into the hand of Ahab, He gives clear direction as to how this would be done. Ahab asks who should lead the battle and the Lord tells him that he must lead the army.
Ahab prepares the people with two hundred and thirty-two princes and seven thousand men which might well appear to be nothing in comparison to the army of Benhadad. At noon, they go out to battle, but Benhadad and the other kings with him were more concerned in drinking than in the battle. Benhadad was so confident of his success that he told his people to take the princes alive, whether they intended to fight or not. The result was that Israel came against an army which was not prepared for battle. Benhadad was so certain that Ahab would not fight that he did not even consider that there was a real possibility that the princes who came from the city might have the intention of fighting. He certainly did not expect them to come out in a confident way which would mean that they would engage his people quickly. There is little doubt that the army of Israel were energised by the promise of the Lord. It is clear that the king who gave himself over to idolatry recognised his idols had no power against the army of Syria, but that the Lord whom he had rejected could be trusted to accomplish what He said. It may be that this indicates the true character of Ahab as a man who recognised the power of God and the weakness of idols, but who allowed his wife to influence him against his better judgement. This would not commend Ahab, rather it would only serve to increase his judgement.
The Lord fulfils His Word and Syria are routed and slaughtered in the battle.
Are we aware of the danger of compromise with the flesh?

Memory Verse 'And, behold, there came a prophet unto Ahab king of Israel, saying, Thus saith the LORD, Hast thou seen all this great multitude? behold, I will deliver it into thine hand this day; and thou shalt know that I am the LORD', 1 Kings 20. 13
July 5.	1 Kings 20. 22-43.
The Second Attack.
The prophet returns to the king of Israel with another message. He cannot afford to rest on his laurels because the king of Syria will attack again at the end of the year. This message is one which we need constantly; the time of greatest danger for the child of God is when a victory has been accomplished, we often allow ourselves to relax instead of watching and the enemy attacks.
At the same time, the king of Syria is in conference with his servants who suggest that they lost the battle because the God of Israel is a God of the hills, if they fight in the plain, they suggest they might win the battle. In addition, they point out that the army was led by kings instead of captains. Apart from the fact that they have ignored the Lord, the servants of Benhadad have not addressed the fact that he was drinking with his kings when they should have been engaged in battle.
As the Lord said, as the new year dawns, Benhadad comes up to Aphek to fight with Israel. The writer draws a vivid contrast between the two armies: Israel was like two little flocks of kids while the Syrians filled the country. The picture suggests that Israel were weaker in terms of number and fighting expertise; it was a hopeless situation, one which might have made Ahab consider some compromise. Once again, the Lord sends a man of God to tell Ahab that He will fight for him because the Syrians are claiming that He is only God of the hills. There is no merit in Ahab, the Lord is vindicating His own name which the Syrians have belittled.
The result of the battle is exactly the same, this time we are told that one hundred thousand Syrians are killed in the battle and twenty-seven thousand are killed by a wall in Aphek when they try to hide. Benhadad hides himself in an inner chamber in the city. His servants suggest that he tries to obtain mercy from Ahab, so they go in sackcloth to negotiate for the life of their king. When they come to Ahab with his plea, Ahab speaks of Benhadad as his brother. Immediately, the servants recognise the heart of Ahab, who then tells them to bring Benhadad to him. Where Benhadad had made demands of Ahab, he now comes in a spirit of meekness, ready to negotiate by offering to restore the cities which is father had taken away from Israel. Ahab agrees a covenant with Benhadad and sends him away in peace.
One of the sons of the prophets is instructed by the Lord to carry out an action parable to highlight what Ahab has done. He tells a man to smite him and when he refuses, the prophet warns that he will be killed by a lion for refusing to obey the word of the Lord. He asks a second man to do it and this man leaves the prophet wounded. The prophet then waits in disguise for the king to pass. As the king passes, he tells a parable of how a prisoner for whom he was responsible had escaped while he was busy. He had been commanded to keep the prisoner under threat of his life. The king refuses to show mercy, but says that the prophet must pay the price that has been exacted. The prophet removes his disguise and points out that Ahab has done exactly what the prophet had said. By his own words, he has passed sentence on himself. He has left to go home in distress and displeasure because the victory has sealed his own judgement.
Do we fully obey the word of the Lord at all times?

Memory Verse 'And he said unto him, Thus saith the LORD, Because thou hast let go out of thy hand a man whom I appointed to utter destruction, therefore thy life shall go for his life, and thy people for his people', 1 Kings 20. 42
July 6.	1 Kings 21. 1-29
The Vineyard of Naboth.
This chapter highlights the character of Ahab and Jezebel. Even after the events of the previous chapters, where the Lord has demonstrated His power so clearly, Ahab has not changed his path of rebellion against the Lord.
A man named Naboth has a vineyard in Jezreel alongside the palace of Ahab. Ahab wants the vineyard for a garden of herbs alongside his house. He is prepared to give a better vineyard or the value of the vineyard in money. To the natural mind, Ahab has made an offer which would be hard to refuse, but Naboth shows true spiritual character. This is the inheritance that the Lord has given to Naboth and his family. He is not prepared to give this because it would show a lack of appreciation of all that the Lord has given.
Naboth's response leaves Ahab so upset that he goes to his bed and will not eat. This is the last reaction that we would have expected from a king. He is like a child who is sulking when he cannot get his own way. When Jezebel hears the reason for Ahab's sulking, she decides to take matters into her own hands. If Ahab shows the character of a child, Jezebel shows the character of a dictator. She asks Ahab if he is really ruling the kingdom, but the answer is evident. She is the person who is ruling the kingdom, Ahab is only a figurehead.
Jezebel sends letters to the elders and nobles of the city in which she commands them to order a fast and raise a false witness against Naboth. Here we see the depth of evil in the heart of Jezebel. The fast suggests a desire for dedication to the Lord, while her intention is to destroy a man who is faithful to the Lord.
The instructions are carried out, exactly as Jezebel specified, and Naboth is stoned in light of the testimony of two evil men who accused him of blasphemy. Once again, the action and the true character are in direct opposition to each other. The faithful man dies because of the testimony of evil men who deserved death. Naboth has taken the path that the Lord Himself will take at a later day.
Ahab goes to take possession of the vineyard, but he soon learns that he cannot escape from the Lord. Elijah meets him and passes on the judgement of God against both Ahab and Jezebel. Every man in the family of Ahab will be killed because he has provoked the Lord to anger and has led Israel on a path of sin. Ahab himself will be left to die in the very place that he has claimed falsely. Jezebel will also die and both will be left for the dogs to eat. All of Ahab's family will be eaten by dogs or by fowls because he has sold himself to wickedness and Jezebel is the one who has instigated this.
Finally, Ahab recognises that he cannot escape from the Lord. The Lord has showed His power and His mercy, but Ahab would not listen. Now, the Lord has spoken in judgement and Ahab appears to listen to such an extent that he rends his clothes, covers himself with sackcloth and fasts. The Lord recognises a degree of repentance in Ahab, so he gives Elijah a further message: the judgement will not be executed in the lifetime of Ahab, but rather his son will suffer the judgement of the Lord. Sadly, any repentance on the part of Ahab seems to be in complete, and his sons did not heed the warning that their father was given.
Do we realise the value of our inheritance in Christ?

Memory Verse 'And Naboth said to Ahab, The LORD forbid it me, that I should give the inheritance of my fathers unto thee', 1 Kings 21. 3

July 7.	1 Kings 22. 1-28
Ahab and Jehoshaphat
For three years there was no war between Syria and Israel, then Jehoshaphat, the king of Judah, comes down to Ahab. While he is there, Ahab reminds his servants that Ramoth in Gilead is still held by Syria and they have done nothing to reclaim it. It may be that this is one of the cities of which Benhadad spoke after the previous battle. Ahab asks Jehoshaphat if he is willing to go with him into the battle. Jehoshaphat agrees to join with Ahab, but then suggests that they should ask advice from the Lord. 
Ahab calls four hundred prophets together to ask counsel and they all assure him that the Lord will deliver the city into the hand of the king. For some reason, Jehoshaphat has qualms about the advice that is given and asks for another prophet to be brought. It may be that the four hundred give exactly the same advice, so Jehoshaphat perceives a conspiracy rather than a genuine prophecy. The only other prophet is Micaiah and Ahab is reluctant to ask him because he never tells Ahab what he wants to hear. If Jehoshaphat was not warned by the evidence of conspiracy in the four hundred, Ahab's answer should have alerted him to the danger that he is dealing with a man who is only interested in having his own way. All that he does is to rebuke Ahab gently, advising that he should not speak in that way. The king of Israel calls for Micaiah, but Zedekiah and the other prophets all continue to affirm that Ahab can safely go up against Syria. Zedekiah makes horns of iron to illustrate the way in which he says Ahab will achieve his victory. 
The messenger meanwhile tells Micaiah all that the other prophets have said, implying that he must give the same message. When Ahab asks, Micaiah says what Ahab wants to hear, but Ahab recognises that he is not speaking openly. He challenges him to tell exactly what the Lord has said. Micaiah tells of the vision which he saw. He saw that the nation of Israel would be scattered as sheep which do not have a shepherd, but the Lord orders them to be permitted to return to their own homes in peace. Ahab immediately recognises that Micaiah as prophesied his death in the battle. Micaiah answers by telling of the vision which he saw in which the Lord speaks of enticing Ahab to go to his destruction. After many different suggestions had been offered, a lying spirit offers to persuade the prophets to tell the same story so that Ahab goes. The Lord acknowledges that this will be successful and tells him to go ahead with his idea. We need to understand that this does not mean that the Lord condones the lies, but He does allow lies to go unchallenged on occasions if men commit themselves to a path of rebellion against Him. This explains why He permitted this here, it also illustrates why men can put forward their own ideas that contradict the word of God and they are accepted while the truth of God is rejected.
Zedekiah strikes Micaiah on the cheek and challenges him as to how he can confirm the truth of what he says. While it may sound as though he is convinced of the truth of what he has said, it is also true that he must maintain any deception in order to avoid suspicion. Ahab orders that Micaiah is put in prison and fed with bread and water until he returns. He is not prepared to consider the possibility that Micaiah may be right in what he says, however Micaiah is so certain that he challenges everyone who is listening to note that, if Ahab does return, the Lord has not spoken through him.
Are we aware of the dangers of compromise with the world in all its forms?

Memory Verse 'And Jehoshaphat said unto the king of Israel, Enquire, I pray thee, at the word of the LORD to day', 1 Kings 22. 5 
July 8.	1 Kings 22. 29-53
The Death of Ahab.
Ahab and Jehoshaphat go up to battle, but Ahab disguises himself so that Jehoshaphat is the only king to be seen in the ranks of Israel. Once again, there is a clear warning that Ahab is afraid of the truth of the words of Micaiah. While he has maintained an outward appearance of calm, the way in which he challenged the prophets and the way in which he disguises himself now serve to show his true thinking. Sadly, Jehoshaphat appears to be unaware of all that is happening. In the meantime, the king of Syria commands his captains that they should only fight with the king of Israel. When they engage in the battle, the only man dressed as a king is Jehoshaphat so he is nearly killed. When he sees the danger, he calls on the Lord, who hears his cry and ensures that the captains of the Syrian army realise that they are attacking the wrong man before they harm him, so they turn away. In the meantime, an archer fires an arrow and strikes Ahab. The king of Syria only wanted his captains to fight with Ahab; the Lord has decreed that Ahab must die. Ahab is in disguise, but the Lord still guides the arrow to its appointed target. Ahab turns away from the battle, but remains in his chariot until the evening when he dies and the people return home. As the chariot returns, the dogs lick the blood of Ahab in the inheritance of Naboth. The word that the Lord spoke through Elijah must be fulfilled. 
The rest of the chapter summarises the reigns of Jehoshaphat and Ahaziah, the son of Ahab. As far as Jehoshaphat is concerned, he reigned for twenty-five years and followed the example of his father, Asa. They did what was right in the eyes of the Lord although the people still offered sacrifices and burn incense in the high places. He also made peace with the king of Israel, an act of compromise when he took the daughter of Ahab as a wife for his son, Jehoram. He did, however, remove the sodomites from the land. He built ships to go to over for gold but they were broken at Eziongeber, after which he refused to join with Ahaziah in a shipping venture. The record in Chronicles suggests that the shipwreck may have occurred because the Lord intervened to break the league between Jehoshaphat and Ahaziah.
As far as a Ahaziah is concerned his reign lasts for two years, although on this occasion he has not the last of the family to reign. He takes no notice of what happened to his father, but he reverts to the character that had marked both his father and his mother. This should not be a surprise, what a person learns in their youth will influence their lives. We need to be careful to ensure that the example that we give to our children is one that is good in the sight of the Lord. While there was a measure of change in Ahab, it is clear that this was too late to influence Ahaziah. This is apart from the fact that we have no reason to believe that Ahab would have resisted any influence that Jezebel may have given, or that Ahab changed his ways in any significant detail. What we do read of Ahaziah here is that he served and worshipped Baal; the order is interesting because it indicates the nature of religion, where works take precedence over worship. In contrast, the spiritual order that the Lord expects is that worship will always take precedence and service come an overflowing from a heart of worship.
What form of peace do we seek after?

Memory Verse 'And he walked in all the ways of Asa his father; he turned not aside from it, doing that which was right in the eyes of the LORD: nevertheless the high places were not taken away; for the people offered and burnt incense yet in the high places', 1 Kings 22. 43
July 9.	2 Kings 1. 1-18
The Death of Ahaziah
After the death of Ahab, Moab rebels against Ahaziah. He falls through her lattice and fears for his life, so he sends messengers to Baalzebub in Ekron to ask if he would recover. The angel of the Lord tells Elijah to meet the messengers and challenge them as to why he has sent them to Baalzebub, rather than to the Lord. He questions them to consider if there is a God in Israel. He sends them back with the message that Ahaziah has sealed his own death by this action. As soon as he has passed on the message, Elijah leaves the messengers because he has done what he was told to do.
The messengers return and Ahaziah asks why they have come back. They tell Ahaziah what Elijah has said, although they do not know who was speaking to them. Ahaziah realises, from their description, that it is Elijah who has intercepted the messengers, so he sends a captain with fifty men to bring in Elijah to him. The captain goes out to meet Elijah with his men and finds him sitting on the top of the hill. He issues a command to Elijah as a man of God, telling him to come because the king has ordered it. Elijah replies by calling fire from heaven to consume the men who have been sent to take him. The captain may have acknowledged Elijah as a man of God in word, but he did not acknowledge him by his actions or he would not have issued a command in the name of the king. His actions and his manner of speech show the reality of his thinking. This is something for us to consider. We often question where power has gone in preaching but the reality is that we may often present a message which is accurate scripturally, but our lives do not present the same truth as we speak. It is only when our manner of life, and especially our heart, is consistent with what we say that we will know the power of the Lord in our lives.
These events are repeated a second time with the same result, but when a third captain is sent, he recognises the reality of what is happening. This man  approaches Elijah in a spirit of reverence, getting down on his knees to plead for the lives of himself and his men. He shows that, not only does he know what happened to the other captains, but he realises that it is a just judgement on men who are more interested in promoting the authority of a king who is given to idolatry than in honouring the name of the Lord.
The angel of the Lord tells Elijah to go with these men without any fear. It is clear that he had every reason to fear a captain with fifty soldiers, especially as he was defying the king, but the Lord has set his fear on these men so that they will not harm in Elijah.
Elijah goes with the captain into the king and reiterates the message that he gave to the messengers at the beginning of the narrative. It is one thing to send messengers to the king with such a message, it is another to say it directly to his face. The difference for Elijah is that Elijah speaks as someone who is standing in the presence of the Lord. He knows that there is more reason to fear the consequences of disobeying the Lord than the king. Ahaziah dies as Elijah said and, because he has no son, his brother Jehoram takes the throne of Israel.
Are we careful to seek our help from the Lord?

Memory Verse 'And he said unto him, Thus saith the LORD, Forasmuch as thou hast sent messengers to enquire of Baalzebub the god of Ekron, is it not because there is no God in Israel to enquire of his word? therefore thou shalt not come down off that bed on which thou art gone up, but shalt surely die', 2 Kings 1. 16

July 10.	2 Kings 2. 1-15
The Translation of Elijah
These verses record the last journey that Elijah and Elisha took together, because the Lord was about to take Elijah into heaven by a whirlwind. The journey mirrors the path of life for a Christian who wishes to serve the Lord. It starts at Gilgal, the place of the first camp that Israel made in the land after they had crossed the Jordan. It is a place where they renewed their dedication to the Lord by circumcising all the males who had not been circumcised in the course of the wilderness journey. It reminds us of the need to mortify the deeds of the flesh. It also reminds us that, in Christ Jesus, we should be circumcised in heart because we belong to a people who have been delivered from the power of sin. Elijah suggests that Elisha should stay where they are on each occasion that he moves forward, but Elisha will not leave the older man. This is a good example for us to follow; there are many saints who are near the end of their pathway in this life. The spiritual man will recognise the value of learning from them before the Lord takes them to heaven.
From Gilgal, they travel to Bethel. Bethel is the house of God and it reminds us that a basic characteristic of the true believer is that he will desire fellowship with the Lord's people in a place where the Lord is present. The house of God should always be the place where Divine government is acknowledged in this world. The sons of the prophets join Elijah to suggest that Elisha should stay there because the Lord will take Elijah away that day. Once again, Elisha refuses, so the two men travel on to Jericho. Here is the place of conflict for the people of God; it suggests the idea of a world that is in open defiance of God, initially because the walls defied attack, but subsequently because it was built under the curse of God. It reminds us of the character of the world in which we are called to bear witness to the name of our Lord. The god of this world has blinded the minds of them which believe not, so it should come as no surprise when we cannot appear to make any inroads as we tried to witness to the name of our Lord. It takes the power of God to shine into darkened hearts, and we need hearts enlightened by the Lord to accomplish this.
From Jericho, they cross the Jordan. On this occasion, fifty of the sons of the prophets stand to watch from a distance. After they cross, Elijah offers Elisha the choice of what he wants. Elisha's response is to ask for a double portion of the spirit of Elijah. It may be that he is only wanting to be a faithful follower of Elijah, but the later record shows that it is a request which is fulfilled literally, as Elisha accomplishes more than Elijah in his life. The only stipulation that Elijah gives is that Elisha must see him taken up into heaven. As they go on, talking, a chariot and horses of fire separate the two men and Elijah is taken up in a whirlwind into heaven. Elisha sees it, but does not see Elijah any more. He recognises what God has done and takes up the mantle of Elijah after tearing his own clothes. For some time, Elisha has been content to be a servant to Elijah. We do not know how long it is since Elijah called him when he came back from Horeb, but Elisha has been in no hurry to take his place. Now he returns to Jordan in the full assurance that the Lord who was with Elijah will now stand by him so that he can serve as a prophet of the Lord in the same way as Elijah. The Lord confirms this by opening the Jordan to him in exactly the way that He did for the two as they travelled to the point where Elijah was taken.
Are we expecting satisfaction from the world?

Memory Verse 'And it came to pass, when they were gone over, that Elijah said unto Elisha, Ask what I shall do for thee, before I be taken away from thee. And Elisha said, I pray thee, let a double portion of thy spirit be upon me', 2 Kings 2. 9
July 11.	2 Kings 2. 15-25
Elisha at Jericho
The sons of the prophets who had waited at Jericho recognise that the Lord has replaced Elijah with Elisha, and has given the same spirit to the younger man. Unlike Elisha, they are not ready to accept that the Lord has taken Elijah finally. Sadly, this is something which is often reflected among the people of God. We are content to allow older men to fulfil their service for the Lord without ever becoming exercised about our responsibility and the fact that we will have to face the day when their mantle falls on us. Elisha understood what the Lord was doing, so he would not be distracted from his journey with Elijah. The result is that Elisha is ready to undertake the work, while the sons of the prophets want to try to find Elijah. A second warning in these verses is the danger that, as well is being unprepared in ourselves, we may be reluctant to accept that others have been called because they were ready to do the work. Elisha tries to dissuade them, but when they urge him, he concedes to their request and they spend the next three days trying to find Elijah. Finally, they accept what has happened.
As they come back to the city of Jericho, the men of the city tell Elisha that, while the city is a pleasant place in which to live, there is no refreshment and no food because the water is worthless and the ground is barren. It is interesting that they did not raise this issue with Elijah when he passed through with Elisha. The reason is simple; in typical terms, Elijah speaks of the claims of the law on the flesh and these can never be satisfied. Elisha speaks of the man who is living in the power of the resurrection of Christ. This is the man who will have an answer to the world and its emptiness. The order is also important: the failure of the water is first, not only because water is essential to life, but also because unless we are living in the enjoyment of Christ for ourselves, we can never accomplish anything for Him in the world. Water would speak of the enjoyment of Christ in the word of God through the ministry of the Spirit of God. This must be real in our hearts before others will appreciate it for themselves. The answer of Elisha emphasises this point. He tells the people to bring a new cruise with salt; he takes it to the source of the water and pours it into the spring with the assurance that the Lord would heal the waters. Salt purifies and preserves, so the lesson for us is that we will only live for our Lord in the world if our lives are purified from sin and kept from the influence of worldly things. We are living in a day when some believers will raise a plea for us to avoid separation from the world. While it is true that we must not isolate ourselves, it is equally true that we must avoid the things of the world which lead to sinful behaviour. There must be a clear distinction in the character of the believer and the character of the world.
As Elisha goes to Bethel, he is mocked by children because of his bald head. While this may appear to be something of no consequence, it is a lack of respect. In today's language, the children are a picture of those who suggest that we should accommodate the youth on their terms rather than expecting them to learn and to follow the ways that the Lord sets out in His Word. The fact that Elisha turns and curses them in the name of the Lord is not an act of anger, but rather an indication of the serious nature of their actions. We must be  careful not to turn from the truth of God to accommodate others. The result will be that, like the children, we and they become a prey to the enemy.
Are we living in the enjoyment of the Lord?

Memory Verse: “And he said, Bring me a new cruse, and put salt therein. And they brought it to him”, 2 Kings 2:20.
July 12.	2 Kings 3.
The Rebellion of Moab.
Jehoram, the son of Ahab, reigns in place of his brother, Azariah, for twelve years and does not follow the excesses of his father and his mother, however he does still maintain the sins of Jeroboam the son of Nebat. He decides that the time has come to take action against the king of Moab, Mesha, who has rebelled against Israel since the death of Ahab. Jehoram prepares his army, then sends to Jehoshaphat to request his assistance in putting down the rebellion of Moab. On this occasion, Jehoshaphat appears to agree without question. It is sad to think that, even after the near calamity when he joined with Ahab, Jehoshaphat now appears to be even more willing to join with Israel. It may be that he will argue that they have put away the idols of Baal, but they are still following a path of idolatry so there is no place for any agreement.
They decide to go up through the wilderness of Edom and, it appears, Edom joins with them as they travel for seven days through the wilderness without water for the men or for the cattle that were with them. At the end of seven days, the king of Israel bemoans the fact that the Lord appears to have brought the three nations together only to destroy them all by the hand of Moab. It is a tragic alliance in that we have a nation who are led by a family that the Lord has chosen, a nation who have refused the Lord and turned away to idolatry and a nation who have consistently chosen the ways of the flesh in preference to the way of God. As we look at this, there should be no ground for compromise but, as often happens, the reality is that they are all prepared to compromise so that they can achieve what seems to be best for them.
Jehoshaphat wakes up to the serious nature of the problem and also to the fact that the only answer is in the Lord. He asks if there is a prophet to be found and one of the servants of Jehoram recognises that Elisha, the man who had ministered to Elijah, is among them. This is the answer for which Jehoshaphat was waiting, he has no doubt that the Lord will speak through this man, so the three kings go together to speak with him. Elisha refuses to speak with the king of Israel but, when he is pressed, he agrees to speak because Jehoshaphat is among the company. He asks for a minstrel and, while the minstrel plays, the Lord gives the answer for which they are waiting; they must dig ditches throughout the valley and the Lord promises that He will fill the ditches with water for the men and their cattle, then He will deliver the Moabites into their hand. Once He has done this, they must be prepared to destroy every city, every tree, every well and every field.
When the morning comes, the Lord fills the ditches with water. As the Moabites prepare for the battle, they see the reflection of the sun in the water and think that the red is the blood of the three enemies who came against them. They come into the camp without expecting any opposition, so they fall prey to the three armies that face them. The Israelites break down the cities, cover the ground with stones, stop all the wells and cut down all good trees as the Lord had said. The king of Moab tries to escape through the army of Edom, but the path was blocked. Finally, he offers his oldest son as a burnt offering but the strength of Moab is brought to nothing. Once again, the Lord has shown mercy to Jehoshaphat when he finds himself in an awkward situation of his own making.
Are we looking to the Lord at all times, or only in our extremity?

Memory Verse 'For thus saith the LORD, Ye shall not see wind, neither shall ye see rain; yet that valley shall be filled with water, that ye may drink, both ye, and your cattle, and your beasts', 2 Kings 3. 17
 July 13.	2 Kings 4. 1-17.
The Widow and the Shunammite.
A widow, whose husband had been one of the sons of the prophets, comes to Elisha when a creditor comes to take her two sons as servants in order to pay her debts. Elisha asks what she has in the house and she replies that she has nothing more than a pot of oil. He tells her to borrow as many vessels as she can find from her neighbours. Once she has done this, she must shut the door so that only herself and her sons are in the house, then she must pour the oil that she has held of her own vessel into the vessels from her neighbours.
She takes Elisha at his word and asks her sons to bring the vessels. She continues to pour the oil out of the vessel until all the vessels that she has are filled. Only then does the oil stop flowing. Elisha then tells her to take the oil and to sell it, pay her debt and live from what is left after the debt has been paid.
Here is a clear picture of the ministry of the Holy Spirit in the life of a believer. He will minister in a way that breaks the power of sin, pictured in the debt that the women owed, and provide the power to live a life that is free from the claims of sin. This incident shows the contrast between the teaching of Romans chapter 7 and 8. In Romans chapter 7, we are seen as slaves of sin, unable to free ourselves from the bondage. Every effort that we make is futile, and only serves to highlight our weakness. When we come to Romans chapter 8, the Spirit of God ministers Christ to our hearts and lives in a way that answers the demands of sin and brings us into the liberty of the sons of God.
 Elisha moves on to Shunem where a great woman brings him into the house to eat. This is repeated on every occasion that he passes by the house. Eventually, the woman sees that Elisha is a man of God and pleads with her husband to make a room for him so that he has somewhere to stay whenever he passes. They put four items of furniture in the room: a bed, a table, a stool and a candlestick. Elisha now has a place to rest, somewhere to eat and light. This suggests the full range of needs for a man of God. Paul explains the picture when he tells Timothy that all the man of God will need is food and raiment. The idea of raiment has the thought of shelter and rest, which is consistent with the room that has a bed in it. The table and stool suggest a place to eat, which implies that food is available for him. The light reminds us of the word of God and the person of Christ, which should be the first desire of the heart of the believer.
After all this has been provided, Elisha wants to repay the Shunammite for her kindness, so he asks Gehazi to call her. When she comes, he asks if she would like him to say a word on her behalf to the king or the captain of the army. She replies that she is living among her own people, indicating that she has no desire for any form of promotion as far as this world is concerned. If the woman was marked by discernment in recognising a man of God, she now shows similar discernment in recognising that she has all that she needs. Elisha then asks Gehazi if there is something that he can do. Gehazi recognises that the woman does not have any son and that the age of her husband means this is unlikely to occur. Elisha asks for the woman to listen to him again and promises her that she will bear a son at the set time.
Are we resting in the sufficiency of the Spirit?

Memory Verse 'Then she came and told the man of God. And he said, Go, sell the oil, and pay thy debt, and live thou and thy children of the rest', 2 Kings 4. 7
July 14.	2 Kings 4. 18-44.
Death Defeated.
We now move on to a time when the boy has grown and is ordered not to go out to his father as they are bringing in the harvest. While he is there, he complains about his head and his father arranges for a lad to carry him back to his mother. She nurses him until noon when he dies. She takes him up to the bed of the man of God, shuts the door on him and goes to her husband to ask for him to send her with a young man and the donkey so that she can find the man of God and bring him back with her. He asks why she wants to do this, but she simply answers that it will be well. She has the faith to believe that Elisha will be able to raise her son, even though she has no evidence to support this. She sends the servant ahead and tells him not to slacken his pace unless she tells otherwise. They come to mount Carmel where they find Elisha. He sees her coming and sends Gehazi to ask why she is coming at this time. He tells Gehazi to ask if all is well with her, her husband and her son, but she just replies that it is well to each question. When she reaches Elisha, she holds him by the feet and Gehazi comes to send her away. He has completely failed to recognise the concern of the woman. This is a warning to us. It may be that he could see her desire for a son, but he did not discern her distress at this time. We need to be alert, especially to the fact that someone may not give a clear answer to the question that we ask. It appears likely that Gehazi took her answers at face value, whereas Elisha recognised an underlying concern. The woman now accuses Elisha of deceiving her when he offered her a son. We do not know the reason for her distress, but we do need to show the same characteristic as Elisha when he looks beyond her accusation and understands the cause.
He sends Gehazi with the instruction that he must go without taking time to greet anybody who may meet him in the way. Elisha tells him to place his staff on the face of the child when he reaches the house. The woman refuses to leave Elisha, so they follow. Gehazi obeys Elisha implicitly but, when Elisha and the mother reach the house, the child is still dead on the bed. Elisha goes into the room with the child alone, lays himself on the child until the flesh starts to warm. He walked up and down for a while, then repeats the action and the child sneezes seven times. By his actions, Elisha has shown complete identification with the child, an illustration of the work of Christ in identifying with us in death.
When Elisha comes to Gilgal, they complain about dearth and he tells the servant to make pottage for the sons of the prophets. They go into the field to gather herbs and one of them brings a wild gourd which he cuts up into the pot and no one realised what had happened. As they eat, they soon recognise the danger, so they cannot eat. When they bring the matter to Elisha, he orders them to throw meal into the pot, a picture of Christ as the answer to all that would bring death to His  people.
A man comes from Baalshalisha and brings twenty barley loaves and Elisha tells his servant to feed the people. The twenty barley loaves would probably not feed ten men, so his man asks but Elisha tells him to do as he has been told because the Lord has promised that there will be enough for all and food left over. It is easy to see how this anticipates the time when the Lord himself would feed five thousand with five barley loaves and two fishes.
What concern do we show for those around us?

Memory Verse 'But he said, Then bring meal. And he cast it into the pot; and he said, Pour out for the people, that they may eat. And there was no harm in the pot', 2 Kings 4. 41
 July 15.	2 Kings 5.
Naaman
The chapter starts with a man who has everything that the world can offer, yet he is in a hopeless situation. He was great, honourable, powerful, respected and valiant, but he was a leper. This disease left him in a hopeless state; all his honour, power and position were of no value when he was faced with the prospect of becoming an outcast with no future but death. In reality, he is a picture of every person in this world in their natural state. It does not matter how much wealth, honour or power a person may have during their life, it will all be left behind when they die; it will count for nothing in the sight of God. As Solomon points out, the rich and the poor will meet together in the sight of God.
When Naaman had led the Syrian army against Israel, he brought back a maid to wait on his wife. She heard of Naaman's illness and tells her mistress that there is a prophet in the land of Israel who could heal her master. We are not told that any leper had ever been healed at this time, and the Lord appears to confirm that this was the case, but the maid has no doubt about the power of the Lord to heal through His servant.
The king of Syria sends Naaman with a letter to the king of Israel, who immediately thinks that he is trying to stir up another conflict. He tears his clothes in distress, probably because he knows that he cannot win any battle with Syria. Elisha hears what has happened and tells him to send the man to him and he will learn that there is a prophet in Israel. Here is a common mistake, Naaman, like many others, thinks that position is power.
As Naaman comes to the house, Elisha sends a messenger tells Naaman that he must go to the Jordan and wash their seven times. If he is prepared to do that, his flesh will return and he will be clean. Naaman turns away in a rage. This is a second common mistake, Naaman thinks that he deserves respect rather than the truth that he must respect the Lord.
Naaman's servants plead with him gently and convince him to wash in the Jordan. It seems that he was ready to do anything that would enhance his standing, rather than bowing to the word of God, which is the only answer to the question of sin. When Naaman obeys the commandment of the Lord, his flesh is restored. His attitude changes immediately in that, where he had been proud and wanted his own way, he now saw that he must accept the word of God without question. When Elisha refuses his gift, he asks for earth so that he can worship the Lord in Syria, even if he has to go into the idol house with his master.
While Elisha refuses any reward, Gehazi decides to take some of what Naaman has brought. He follows Naaman, tells a story to justify the change of heart and hides the goods before he returns to Elisha. Elisha knows exactly what has happened and challenges Gehazi to confess. Gehazi adds to the lies that he has told Naaman by lying to Elisha. Elisha has to point out that this is no time to receive a reward. This is echoed by Paul in 1 Corinthians chapter 9, but rather that the leprosy of Naaman will fall on Gehazi and his family for ever. This is reflected in the words of Peter to Simon the sorcerer in Acts chapter 8. While we may not see such clear demonstrations of the Lord's displeasure today, it does not lessen His disgust when we act in this way.
Are we a fit vessel for our Lord in every circumstance?

Memory Verse 'Then went he down, and dipped himself seven times in Jordan, according to the saying of the man of God: and his flesh came again like unto the flesh of a little child, and he was clean', 2 Kings 5. 14

 July 16.	2 Kings 6. 1-33.
The Axe and the King of Syria.
The sons of the prophets want to build a bigger place for them to live because the place where they were was too small. They suggest that they go to the Jordan with every man taking a beam, and that they build a house there. Elisha agrees to their suggestion. They ask him to go with them and he agrees to this as well. As one of the men is cutting his beam, his axe head falls into the river and he is upset because it was borrowed. Elisha asks where the axe fell, cuts down a stick, throws it into the water and the iron comes up. There is a picture here of the reality of the death of Christ. The borrowed axe is a picture of someone who is living in the good of the experience of others rather than his own experience of Christ. This is always a recipe for trouble in our spiritual life. The stick which Elisha threw into the water is a picture of the cross. The only way in which we will be able to build anything for the glory of God and for the blessing of His people is when we are living in the good of the cross.
After this, the king of Syria decides to attack Israel. On more than two occasions, Elisha tells the king of Israel exactly where the king of Syria will camp. The king assumes that one of his servants must be passing the information to the king of Israel. When he asks who it is, they point out that it is Elisha the prophet and that the Lord is able to tell him what the king says in the privacy of his own bedroom. The king learns that Elisha is in Dothan and he sends his army to take him. They surround the city at night and, when Elisha gets up in the morning, his servant asks what they can do. Elisha tells him not to be afraid because there are more to fight for them than there are against them. He then asks the Lord to open the eyes of his servant and he can see that there are horses and chariots of fire to fill the mountains and to defend Elisha. This is a picture for us of the defence that the Lord provides for those who trust Him; we can always echo the words of Elisha or John as they point out that the One Who is for us is greater than all that are arrayed against us.
Elisha next asks the Lord to blind the army of Syria and he then leads them to the king of Israel. Elisha tells the king to send them away in peace after he has fed them. The result is that  Syria does not attack Israel for some time.
After a time, Benhadad the king of Syria besieges Samaria and the extent of the siege is so great that the people will pay a small fortune for a donkey's head or dove's dung. A woman  calls for the king to help her and tells how she had agreed to eat her son one day on the basis that they would eat a neighbour's son on the next day. When it came time to eat the neighbour's son, he could not be found. The king tore his clothes and walked in sackcloth, then threatened to kill Elisha. Once again, we see the folly of a man who refuses the power of God, then blames the messenger who delivers the word of God to him. The king sends messengers to bring Elisha, but Elisha is warned that he is coming and tells the elders who are with him to keep the door closed fast. The king should have realised that the God, who told Elisha where the king of Israel should send to defend himself, will tell Elisha what the king is plotting against him. Sadly he does not consider the claims of God on his life, so he ignores the warnings that the Lord is giving.
Are we living in the good of the cross every day of our lives?

Memory Verse 'And the man of God said, Where fell it? And he shewed him the place. And he cut down a stick, and cast it in thither; and the iron did swim', 2 Kings 6. 6

July 17.	2 Kings 7. 1-20
The Siege Raised.
Elisha sends back a reply to the king: by that time on the next day, the siege will be lifted and the people will be able to buy fine flour and barley without problem. One of the lords of the king mocked the message that Elisha gave, suggesting that the Lord would need to open windows in heaven to let it happen. Elisha's reply was that the man would see, but he would not eat of the bounty that the Lord provides.
As the night drew on, four lepers were at the gate of the city and they decided that they may as well go to the camp of the Syrians. Where they were, there was no food to eat and, if they went into the city, there was still no food to eat, so the only prospect was death. If they went to the camp of the Syrians, the worse that could happen is that the Syrians kill them, so they would die. There was always a possibility that the Syrians might spare them, in which case they would be better off than they were at the gate of the city. When they reach the camp, they find that there is no one in the camp. They did not know, but the Lord made a noise as if chariots were coming to attack the Syrian army. When they heard the noise, the Syrians decided to escape for their life because they assumed that Israel had hired the Hittites and the Egyptians to attack them. They were so frightened that they did not even think to take their tents or their animals with them. The lepers started to go into the tents and eat what they found, then they hid the silver, gold and clothing which was left. After a while, they realised that this was not the right thing to do. They had news for the city which they were keeping to themselves, they also realised that if they waited until the morning, the people may punish them for not passing on the good news which they had. We need to take the challenge of these men to heart. We are in a world that is under the sentence of death and we have the only answer for men. We must do all in our power to take that message to the people around us before it is for ever too late.
The men come to the gate of the city and tell the keeper what has happened, but the king suspects that it is a ploy by the Syrians to draw Israel out of the city. One of his servants suggests that they take five horses and check the Syrian camp. At the worse, they would lose a few men and horses who were going to die anyway. At best, they would confirm the message that the lepers have brought. The messengers go and find clear evidence all the way to the Jordan that the Syrians have fled for their lives, so they return to the king with the message. The result is that the people go out and spoil the camp of the Syrians. The abundance that has been left means that the prophecy of Elisha is fulfilled with a measure of fine flour and two measures of barley each being sold for a shekel. The king decides that someone should manage the distribution of the bounty, so he appoints the lord whom he had sent to Elisha the previous day. As so often happens, the exuberance of the people at the news of the spoil from the camp means that they are not ready to be restrained. The man may try to order the distribution of the food, but he is trodden down by the people and killed. Once again, the word of the Lord is accurate. There was an abundance of food by the beginning of the day as the Lord had said, but the man who mocked dies as a direct result of the answer. We must always remember that God is not mocked.
Do we leave the people to starve when they could enjoy the bounty of the Lord?

Memory Verse 'Then they said one to another, We do not well: this day is a day of good tidings, and we hold our peace: if we tarry till the morning light, some mischief will come upon us: now therefore come, that we may go and tell the king’s household', 2 Kings 7. 9
 July 18.	2 Kings 8.
Hazael
The chapter starts with Elisha telling the woman of Shunem to take her family and find a place to stay because there is going to be a famine for seven years. She obeys the word that Elisha gives and remains in the land of the Philistines for those seven years. At the end of that time, she comes back and goes to the king to ask for her house and her land to be restored to her. The Lord guides in every circumstance because she arrives at the palace as the king is speaking to Gehazi about Elisha and Gehazi is telling the king about her. It is sad to see that a man who was a servant of Elisha, now appears to be linked with the king of Israel. The Lord uses this so that the king orders one of his officers to ensure that the woman not only receives her land, but she also receives all the fruit that has come from the day that she left.
Elisha now goes to Damascus and Benhadad, the king of Syria, is sick. When he hears that the man of God has come, he sends one of his servants, Hazael, to ask whether he would recover from the disease. Hazael takes a present which includes the best that Damascus can offer, to such an extent that it takes forty camels to carry it, and he asks the question that Benhadad has raised. Elisha gives a very precise answer to this question; he tells Hazael that Benhadad certainly should recover from his illness, however he is going to die. As he passes on the message, Elisha struggles until he bursts into tears. When Hazael asks why Elisha is weeping, he tells him that it is because of all that Hazael would do to the land of Israel. He foretells the way in which Hazael will take the strongholds of Israel and burn them with fire, kill the young men with the sword, destroy their children and even attack the mother with child. Hazael cannot understand how he would be in a position to do this. He appears to be appalled at the prospect of what Elisha has said. It is sad to think that this is an example of the way in which power corrupts man in the flesh. Something which is unthinkable when he has no power, becomes something which he does when he is able to exercise the power. It reminds us that we all need to appreciate that we are not immune from the temptations of the flesh. We may read of horrendous events, but we all have the same flesh in us. Hazael returns to his master, tells him that the Lord has said that he will recover, but then suffocates him with a cloth dipped in water, so that Hazael becomes king.
Around this time, Jehoram, or Joram, the son of Jehoshaphat becomes king of Judah alongside his father at the age of thirty-two and reigns for eight years. His wife was the daughter of Ahab and he follows they example of the kings of Israel and the house of Ahab, but in his mercy the Lord does not destroy Judah even if the power of the country is reduced. Edom rebels against the authority of Joram and sets up his own king, even though Joram defeats their army. Libnah also rebels at the same time. There appears to be nothing else of note about the reign of Joram. He is replaced by his son Ahaziah who only reigns for one year, and follows the example of Ahab because of the influence of his mother. He goes to fight with Joram the son of Ahab against the Syrians and, when Joram is injured in the battle, he goes to see him in Jezreel.
Are we living our lives before the Lord?

Memory Verse 'Then spake Elisha unto the woman, whose son he had restored to life, saying, Arise, and go thou and thine household, and sojourn wheresoever thou canst sojourn: for the LORD hath called for a famine; and it shall also come upon the land seven years', 2 Kings 8. 1
July 19.	2 Kings 9. 1-17.
The Anointing of Jehu.
Elisha sends one of the sons of the prophets to Ramothgilead with a box of oil to anoint the next king of Israel, Jehu. He is told to do this secretly in an inner chamber, but to tell him that the Lord has anointed him. As soon as he has done this, he must run without any delay. It is interesting to note that, although the Lord told Elijah to anoint both Jehu and Hazael as kings in Israel and Syria respectively, we are not told that this was done until Elisha fulfils this as recorded in the previous chapter and this chapter. Somewhere between fourteen and thirty years have passed since the commandment was given. It may be that no one knew about the instruction, it may be that it had been forgotten by men, but the Lord must fulfil His Word.
He comes to Ramothgilead and tells the captain that he has an errand to perform; when Jehu asks whom he wants to address, he tells him that it is he. He then pours the oil over his head, telling Jehu that he is anointed as king of Israel. He tells him that he must execute the judgement of the Lord against the house of Ahab to avenge the blood of the prophets and servants of the Lord who have been killed by Jezebel in the name of Ahab. Every man in the house of Ahab must be cut off in the same way that the houses of Jeroboam and Baasha were destroyed. Jezebel herself will be eaten in the portion of Jezreel that she took for Ahab from Naboth, no one will be able to bury her. As soon as he gets the message, the prophet opens the door and runs for his life. The rest of the company ask Jehu what he wanted with him and, when he tells them, they raise a cry that it is false. Jehu reiterates the message that the Lord had given through his servant from Elisha. At this time, they appear to understand the reality of the message and gather a company together to announce that Jehu is king. It appears that Jehu had been left in command of a garrison in that place which Joram was defending against an attack from Hazael, the king of Syria. Joram had returned to Jezreel because he had been wounded in battle with Hazael.
Now that the people have announced their allegiance to Jehu, he tests it by commanding them to hold the city and not to let any escape to Jezreel. The reason for this is that Jehu wants to take the city by surprise so that he can attack Joram when he is unprepared. It is clear that Jehu is a worthy captain, in that he shows quick thinking and a grasp of strategy, even in unexpected circumstances.
Jehu now takes his chariot and goes to Jezreel because this is where Joram was, Ahaziah the king of Judah has come there to visit. Both men share a relationship to Jezebel. She was the mother of Joram, but she was also the grandmother of Ahaziah in that her daughter, Athaliah, had married Jehoram the son of Jehoshaphat and father of Ahaziah.
As Jehu approaches, a watchman in the tower of Jezreel sees the company coming and raises the alarm. When Joram hears the message, he tells them to send a horsemen to ask if the company are coming in peace. It appears that he is assuming that they are coming with a message for the king, his concern is if the message is that Hazael has attacked again or that there is some other circumstance of note to pass on, possibly a victory against the Syrians.
Are we careful to wait for the Lord’s time to see His Word fulfilled?

Memory Verse 'Then take the box of oil, and pour it on his head, and say, Thus saith the LORD, I have anointed thee king over Israel. Then open the door, and flee, and tarry not' 2 Kings 9. 3
July 20.	2 Kings 9. 16-37.
Jehu at Jezreel.
When the watchman sees Jehu approaching, Joram sends out a message on horseback to ask if there is peace. Jehu replies by asking what he has to do with peace, then telling him to ride behind Jehu and his men. The watchman sees the messenger arrive, but adds that he is not returning. He also noted that the charioteer appeared to be Jehu the son of Nimshi who is noted for his furious driving. It is only at this time that Joram suspects that there is something wrong and orders his chariot to be prepared. He goes out to meet Jehu and asks if he comes in peace. Jehu replies that they can be no peace while his mother is allowed to continue with her immorality and witchcraft which fill the land. Joram recognises danger, turns to flee and warns Ahaziah that there is treachery. As he does this Jehu draws his bow and strikes Jehoram between his arms so that the arrow goes into his heart. He tells Bidkar, his captain, to throw the body of Jehoram into the field of Naboth. Jehu remembers the prophecy of Elijah; it is interesting to notice that both Jehu and Bidkar had heard the words of Elijah., presumably, at that time. Given that Jehu reigns for twenty-eight years, this means that, by the time he died, more than forty-two years have passed since he heard the words of Elijah against the house of Ahab.
While it is good to see the way in which Jehu has remembered and noted the word of the Lord through Elijah, it is sad to notice that he does not follow the ways that the Lord sets out in his later life. This is probably a reflection of the corruption of the nation of Israel, as it suggests that they have lost all thought of the word of God, and are only interested in the traditions that Jeroboam established. This is a warning to us in that we can all be guilty of the same mistake; there are many practices which may be good in their place, but they are only the ideas of men; the danger is that we give them the same authority as the word of God.
After he has killed Jehoram, Jehu follows Ahaziah and kills him at Megiddo, although he does allow Ahaziah's servants to take his body to Jerusalem for burial.
When Jehu comes to Jezreel, Jezebel hears and prepares herself by painting her face and braiding her hair. Only then does she look out of the window and challenge Jehu with a reminder of what happened to Zimri, the man who preceded Omri the father of Ahab. Jehu answers by calling on her servants to choose whom they will serve as king. When two or three of her eunuchs look out of the window, he challenges them to show their allegiance by throwing her onto the ground below. He then reads her underfoot and celebrates his victory by eating and drinking in the palace. After a time, he tells his servants that they should bury Jezebel because she is a king's daughter. When they go out to find her, they can only find her skull, her feet and the palms of her hands. Once again, Jehu recognises that the prophecy of the Lord has been fulfilled. The dogs have eaten the flesh of Jezebel in the portion of Jezreel so that there will be no memorial to her, something which would seem impossible for the wife of the king who was also the daughter of the king of another country. Sadly, all these evidences of Jehu's memory serve to increase his condemnation, because he does not heed the word of the Lord for himself.
Are we resting in the certainty that the Lord’s word will never fail?

Memory Verse 'Wherefore they came again, and told him. And he said, This is the word of the LORD, which he spake by his servant Elijah the Tishbite, saying, In the portion of Jezreel shall dogs eat the flesh of Jezebel', 2 Kings 9. 36

July 21.	2 Kings 10. 1-14.
The End of the House of Ahab
Ahab has seventy sons in Samaria, so Jehu writes to the elders of Samaria and Jezreel and tells them to prepare to defend their city against his people. He tells them to choose which son of Ahab they want to be their king, so they can fight to maintain their position. When they receive the challenge, the rulers are afraid because the king of Israel and the king of Judah could not stand in the face of Jehu. They realise that they are in a hopeless situation, so they ask Jehu what he wants them to do. He sends a second letter to them in which he tells them that he wants the heads of the seventy sons of Ahab by that time on the next day. As soon as they receive the letter, they fulfil the request of Jehu without question. They send a messenger to tell Jehu that they are bring in the heads of Ahab's sons. He tells them to place them into piles by the gate of the city until the morning. 
When he goes out in the morning, he shows the people their heads and challenges them to answer as to who has killed these sons of Ahab. He then adds the assurance that every word that the Lord has spoken must be fulfilled. He shows respect for Elijah in the words that he speaks although he does not appear to ask for the advice of Elisha when it comes to ruling in his own right. He is one of those sad examples of men who can apply the truth of God to the circumstances of others, but fail to allow it to have its impression on their own lives.
Everything about Jehu at this time suggests that he is a man who will honour the Lord in the way in which he reigns. This is a warning to us as to how careful we need to be in our judgement. There are many people who will make a show of devotion to the Lord and obedience to His Word when it is for their advantage, but the reality of their character will only be exposed as they continue. Paul warns Timothy about this when he tells him not to lay hands on any in haste; he has stated earlier in 1 Timothy that the elder must not be a novice. The two of these statements must be seen together and the reason for them is clear from the example of Jehu. We are told clearly in 1 Timothy chapter 3 that a new believer may be swallowed up in pride and become a target for the devil. The additional statement in chapter 5 of that epistle highlights the fact that there may be a danger with older saints as well, if care is not taken to ensure that the character which they appear to show is a genuine example of what they are rather than what impression they want to give to others.
Jehu goes back to Samaria and comes by the shearing house on the way. While he is there, he meets the brothers of Ahaziah, the king of Judah whom he has killed, and asks who they are. When they tell him who they are and what they are doing, he orders them to be taken and then kills the forty-two of them at the shearing house. In this action, he ensures that the word of the Lord through Elijah is fulfilled to the letter. As the brothers of Ahaziah, they would be the grandchildren of Jezebel and Ahab, so they would come under the sentence that the Lord passed on the family of Ahab. It is only the mercy of the Lord that Joash was too young to be with his brothers, so the seed of David was preserved although it had been contaminated by the marriage of Athaliah and Jehoram. It is sad to consider how the act of Jehoshaphat in joining affinity to Ahab had such tragic repercussions, with more that are seen in the next chapter.
Do we live in the fear of the Lord?

Memory Verse 'Know now that there shall fall unto the earth nothing of the word of the LORD, which the LORD spake concerning the house of Ahab: for the LORD hath done that which he spake by his servant Elijah', 2 Kings 10. 10

July 22.	2 Kings 10. 15-34
The Feast of Baal.
Jehu meets Jonadab the son of Rechab and asks if his heart is right. He calls him to join him in the chariot as he shows his zeal to obey the Lord. They come to Samaria where Jehu kills all who are left to Ahab in fulfilment of the word that the Lord spake through Elijah. He then takes steps to eliminate the worship of Baal from the nation. He proposes a feast to Baal and tells the people to ensure that there is nobody missing from those who worship or serve the idol. He wanted to be certain that every worshipper of Baal was in one place so that he could execute judgement against them. The message is sent throughout the country until all have been gathered to the feast that Jehu has announced. In order to be completely certain that his desire is fulfilled, Jehu provides special clothes for the people to wear so that there is no doubt about their identity. He also calls on the people to ensure that only worshippers of Baal are amongst the company. It is possible that there would be people who think that they might gain favour with the new king by appearing to worship Baal. Jehu wants to be certain that no one dies because they acted out of a wrong motive.
Once people have gone into the house of Baal to celebrate the feast, Jehu appoints eighty men to guard the house so that no one is allowed to escape. He is rigorous in this, he tells these men that their life will be forfeit if they allow anyone to escape.
It appears that Jehu himself goes through the appearance of bringing a sacrifice to Baal so that the people are not suspicious about his motives. Once he has offered his sacrifice and burnt offering, he instructs the guard and the captain that has been appointed to kill all the people inside the house without allowing anybody to escape. While we may commend the zeal of Jehu in removing the idolatry, we need to appreciate that this is not how the Lord expects His people to behave. It is another example of the thinking of men who suggest that the end justifies the way in which it is reached. We are dealing with a holy God who expects His people to act in a way that is consistent with His holiness at all times. Some may argue that, if Jehu had simply executed judgement against those who were known to be worshippers of Baal, some would have been missed so the work would not be complete. While this may be true, it would have been the correct way to proceed and, if any escaped at that time, they could be judged as soon as their allegiance to Baal became apparent.
The Lord commends Jehu for what he has done, but He also notes what he has not done. He may have judged Baal, but he still follows the sins of Jeroboam. Some may argue that he did not know better because of the time for which the idols of Jeroboam had been worshipped in the land. This is no excuse because he should have reverted to the word of God to test all that he did. It is both notable and sad that, while Ahab achieved notable victories in his reign despite his idolatry, the Lord begins to execute judgement against the nation of Israel during the reign of Jehu. We might think that this is the wrong way, but it stands as a warning to us that the Lord will execute judgement against those who make a show of obedience without seeking Him from a true heart, and this may appear to be more severe than what happens to those who outwardly rebel against the Lord blatantly. It is not our place to pass judgement or to grade success or failure in our pathway before God.
Let us never forget that the Lord judges according to truth, not appearances.

Memory Verse 'But Jehu took no heed to walk in the law of the LORD God of Israel with all his heart: for he departed not from the sins of Jeroboam, which made Israel to sin', 2 King 10. 31
July 23.	2 Kings 11. 1-21
Athaliah and Jehosheba
These verses highlight the influence of women for good and for bad. When Athaliah sees that Ahaziah is dead, she attempts to kill the remainder of the royal family so that she can reign as queen.
Her plot is thwarted by another woman, Jehosheba, the daughter of king Joram and sister of Ahaziah. She takes her youngest nephew, Joash, and hides him with his nurse so that he is not killed with the rest of his family. For the next six years, she hides him in the house of the Lord with her and her husband, Jehoiada the priest. In this time, Athaliah reigns but, in the seventh year, Jehoiada fetches the rulers, captains and guard and makes a covenant with them before showing them that there is a son who has been preserved to the line of David. He then arranges for Joash to be set in place by splitting the people who go into the house on the Sabbath into three groups. The first will guard the king's house, the second will guard the gate of Sur, while the third will stand behind the guard to keep watch and ensure that the house is secured. The remainder are divided into two parts to keep watch over the house of the Lord around the king. They must maintain their position with their weapons at the ready so that if anybody approaches the king, they will be killed in order to defend him.
The captains listened to the commandments of Jehoiada and they took their men into the positions that he had specified. The captain's themselves were given the spears and shields of David which had been kept in the house of the Lord. They stood guard across the width of the temple by the altar and the temple.
When everybody was in place, Jehoiada brought Joash out and put the crown on his head. He gave him the copy of the law that the king was expected to obey and all the people raised a cry of rejoicing as Joash was anointed.
When Athaliah heard the noise, she came to see what was happening and found Joash standing by the pillar where the king would be expected to stand. As she saw all that was taking place, she rent her clothes and cried that it was an act of treason. It is typical of her that she raises a cry of treason when the rightful king is installed in his rightful place, but she has no qualms about killing the royal family in order to lay claim to a position that was never hers by right. While she is particularly evil in the way in which she laid claim to the throne, her attitude is no different to the common attitude of people who can see flaws in others but failed to recognise their own shortcomings. Jehoiada orders the captains and the officers to take her away from the confines of the Temple and put her to death.
Once Joash has been established, Jehoiada makes a covenant between the Lord, the king and the people in which it is set down that they will be the Lord's people. The first action that they take to fulfil this is to break down the house of Baal, destroy his altars and images throughout the land and to kill Mattan, the priest of Baal.
Joash then comes with the rulers, captains, and all the people from the house of the Lord to the king's house and sits on the throne. He is only seven years old.
Are we careful to continue in the ways of the Lord?

Memory Verse 'And Jehoiada made a covenant between the LORD and the king and the people, that they should be the LORD’S people; between the king also and the people', 2 Kings 11 17
July 24.	2 Kings 12. 1-21
The Reign of Jehoash.
We now have the details of the reign of Joash, or Jehoash as he is called here. He reigns for forty years in Jerusalem, but his reign is divided into two parts. As long as Jehoiada is alive to advise him, he does what is right in the sight of the Lord. We are not given any details of the remainder of his reign on this occasion, but Chronicles indicates that he was turned away by his officers after the death of Jehoiada. The exception that is noted again is that the high places are not taken away. It appears that, while Israel went into blatant idolatry, Judah were still guilty of failing to obey the Lord fully in going up to the place that He had established.
Jehoiada orders the priests that any money which is brought into the house of the Lord is put towards repairing the breaches that have appeared in the house of the Lord. This is done for free will offerings and for any payments that may be exacted. Sadly, twenty-three years into the reign of Jehoash, the house is still in need of repair. Jehoash told Jehoiada that the priests must ensure that the money is delivered to the repairers. It may be that they had still been taking their portion rather than giving all that is received to the house. When they hear the instruction, the priests agree that they will not receive money from the people so Jehoiada takes a chest and sets it beside the altar and the priests took the money and paid it to those who repaired the house.
If there appears to be a question about the way in which the priests handled the money in the early part of Jehoash's reign, it is good to see that this is not the case for the workmen who repaired the house; there was no need to reckon with them because they were faithful in all that they did. This is an example for all of us to follow; we should be known as people who are faithful in every detail of our lives. Both the Lord and James remind us that there should be no reason for us to take an oath, because we should be known for our honesty. This must be true, not only in respect of words that we speak, but also in respect of the way in which we work. We ought to be known as those who can be relied upon to do whatever our work expects from us. It is not an excuse to say that we were using time when we should be working to speak for the Lord; this is an instance where our actions deny our words.
The account here is interesting in that it tells us how Hazael the king of Syria took Gath in the reign of Jehoash. As far as the record here is concerned, we might have thought that this was unjust however, when Hazael moves towards Jerusalem, Jehoash uses the hallowed things that have been dedicated by his fathers and by himself to bribe Hazael so that he does not attack Jerusalem. While we can understand the reason for his actions, it shows that Jehoash did not have a personal faith in the Lord which allowed him to stand against the enemy. This is a challenge to each of our hearts. In the case of Jehoash, it is likely that the root of his problem was that he depended on the faith of Jehoiada rather than any personal faith. This will always lead to failure at some later date. We need to ensure that our lives are based upon a personal conviction regarding the truth of God so that we are ready to withstand the attack of the enemy. The book of Chronicles will outline further examples of this failure in the life of Jehoash.
Are we faithful to the Lord at all times?

Memory Verse 'Moreover they reckoned not with the men, into whose hand they delivered the money to be bestowed on workmen: for they dealt faithfully', 2 Kings 12. 15

July 25.	2 Kings 13. 1-25
The Death of Elisha.
Jehoahaz replaces his father as king of Israel in the twenty-third year of the reign of Joash and reigns for the next seventeen years. He is evil in the sight of the Lord because he follows the sins of Jeroboam and the anger of the Lord is aroused against Israel such that He gives them into the hand of Hazael and Benhadad his son, kings of Syria. Jehoahaz does, at least, plead with the Lord for help and the Lord saves them, but the people do not heed the word of the Lord and turn from their idolatry. This is a sad reflection on the heart of man: we are all prone to seek the Lord for help in times of trouble, but fail to recognise that we could have avoided the trouble by seeking Him earlier or that we should show our gratitude by seeking Him in future.
We learn the extent of the oppression of Syria when we read that Jehoahaz was left with no more than fifty horsemen, ten chariots and ten thousand foot soldiers. It is little wonder that Elisha wept when he foretold the reign of Hazael. The extent of the devastation can be estimated by the fact that the nation of Israel numbered around half a million soldiers at the time when they broke away from Judah. While the numbers had been reduced before the reign of Jehoahaz, it is still likely that there were less than one tenth of the original army of Jehoahaz by this time. In addition, the kings of Syria had carried out their devastation in such a way that they threshed the chariots to dust. There was no mercy in their action, it was only the intervention of the Lord that allowed the people to continue in the land. Once again, we see the mercy of the Lord even in a time of judgement; we can appreciate why Habakkuk could offer the prayer, In wrath remember mercy.
Jehoash or Joash replaces Jehoahaz as the king of Israel and reigns for sixteen years, but is no different to his father in that he still follows the sins of Jeroboam. The only event of his reign which is worthy of note here is that he fought against Amaziah the king of Judah and even this is a passing reference to an event which is recorded in detail in the Chronicles.
He is replaced by Jeroboam however, before that event, a significant act takes place which would have lasting repercussions both for Israel and for Judah. Elisha is sick and about to die, so he calls Joash the king of Israel and tells him to take up a bow and arrows. The two men hold the bow together and fire an arrow which Eli show calls the arrow of the Lord's deliverance from Syria. He tells him that he will smite the Syrians until they are consumed, but he must show his acceptance by striking the remaining arrows on the ground. Joash does this three times and then stops. Elisha warns him that this means he will only know the deliverance of the Lord on three occasions, rather than the complete deliverance that the Lord had offered.
After the death of Elisha, the Moabites attack, so Israelites who were burying a man act in haste and lay the body onto the bones of Elisha. Immediately the man comes back to life.
Jehoash recovers cities out of the hand of Benhadad the son of Hazael. On three occasions, he defeats the Syrians to recover the cities, but he does not obtain the complete victory that the Lord desired to give if only he had obeyed implicitly.
Are we careful to obey the Lord, and not to hold back until He stops us?
Memory Verse 'And the man of God was wroth with him, and said, Thou shouldest have smitten five or six times; then hadst thou smitten Syria till thou hadst consumed it: whereas now thou shalt smite Syria but thrice', 2 Kings 13. 19
July 26.	2 Kings 14. 1-14.
The Warfare of Amaziah.
Joash has hardly begun to reign in Israel when his namesake in Judah is succeeded by his own son, Amaziah. He follows the example of his father Joash in obeying the Lord, but he does not follow the example of David. He still does not remove the high places, but he does judge those who have killed his father. He is careful not to take his vengeance too far, so he does not kill the children of the murderers. He also defeats Edom and Selah in war. All of this is commendable. It may be that the fact that his mother has been named in the record is an indication of the influence that she had in his upbringing. It is notable that the occasions when the mother is named indicate the influence of the mother, something which can never be underestimated in the upbringing of any child. The example that they see in the mother will generally give a far stronger lesson to the child than words which may be spoken either by the mother or the father. What is clear is that Amaziah did not follow his father's example in listening to those who led him away from the path that the Lord had decreed.
After his victory over Edom, Amaziah sends messengers to Jehoash in Samaria in which he challenges him to battle. When we read of the situation in which Israel had been left at the end of the reign of Jehoahaz, this may appear to be a reasonable action because the army had been decimated by the Syrians. It is clear that the king had rebuilt his army after the time when the Lord intervened to defend Israel from destruction by Syria, however they might still appear to be relatively weak compared to Judah.
Jehoash answers Amaziah by telling him not to interfere with his kingdom. He recognises that Amaziah is acting out of pride because he has defeated Edom. If Amaziah is content to remain at home, he will be able to bask in the glory of the victory that he has achieved. If he insists on attacking Israel, he is opening himself to the danger that he will be shamed in defeat and even leave his whole kingdom in danger of falling.
Amaziah refuses to heed the advice of Jehoash, so they go up to battle at Bethshemesh. The result of the battle is exactly what Jehoash suggested. It may be that Amaziah fought in his own land, but this did not allow him to secure  a victory or even to escape from humiliation in defeat. Judah was left to flee to their tents in disgrace, while Jehoash took Amaziah at Bethshemesh and brought him to Jerusalem where he broke down the wall for a distance of four hundred cubits from the gate of Ephraim to the corner gate. He also took all the gold, silver and vessels from the house of the Lord and from the treasures of the king's house in addition to hostages which he took back to Samaria.
The record here stands as a warning against the pride of men who think that, because they have won a great victory, they can go forward in their own strength to face another enemy. The Chronicles indicate more reasons why Judah suffered at this time, but the silence here reminds us that this is sufficient reason for defeat in spiritual warfare. There are two serious errors which Amaziah makes on this occasion: he allows himself to be motivated by pride and he goes forward without the direction of the Lord. Either is enough to bring defeat.
Are we careful to walk in obedience to the leading of the Holy Spirit?

Memory Verse 'And he did that which was right in the sight of the LORD, yet not like David his father: he did according to all things as Joash his father did', 2 Kings 14. 3
 July 27.	2 Kings 14. 16-29
Azariah and Jeroboam.
Jeroboam takes the throne in place of his father Jehoash, but Amaziah continues to reign in Judah for the next fifteen years. At the end of this time, there is a conspiracy against him in Jerusalem, he flees to the Lachish to escape, but his enemies follow him and kill him there. They bury him with his fathers in the city of David in Jerusalem. We are not told anything about the circumstances that raised the conspiracy in either account. It seems strange that, if it was a result of his attack against Israel, it took so long for this to occur, but both records ended their details with that event. It is clear that, whatever the thinking of men may have been, the Lord wants us to understand that we cannot escape from the consequences of any disobedience even if we appear to escape for a long time. 
His son, Azariah, reigns in his place. He built Elath and restored it after his father's death. We do not know if he is the only son of Amaziah, and it may be that the people thought that they would be able to manipulate a king who is only sixteen years old. It is certainly true that Azariah returns to the first ways of his father and is commended by the Lord for this.
Jeroboam reigns for forty-one years in Israel, but he continues in the path of his namesake. He does restore the coast of Israel from Hamath to the sea of the plain. Once again, we see the evidence that the length of reign and the apparent success in battle are no indication of the true nature of the king in the eyes of the Lord. This was a direct fulfilment of a message that the Lord gave through Jonah. It is interesting to see that, while we remember Jonah as a prophet of judgement against Nineveh, the Lord also used him to bring a message of good for the nation of Israel. We do not know the exact timing of the two events that are recorded, however we can understand from his prophecy that he might be happy to give a message of deliverance to the people of God. We are not told the full content of this message. What is sad is to see the suggestion of partiality. He appears to give a message of deliverance for Israel without serious qualm, even though they were not walking according to the commandment of the Lord, but he tries to avoid the duty to bring a message of repentance to the enemy because he appreciates that it may avert the judgement. We need to be careful to see that we deliver every word that the Lord gives us without question. 
It is sad to think that Nineveh repented at the preaching of Jonah, while Israel continued in the path of rebellion against the Lord. We should be ready to heed whatever the Lord says to us and to obey it implicitly.
The Lord notes again that Israel do not have any to help them. It is notable that we are told that the Lord did not say that He would blot out the name of Israel because of their sin. It may be that Ezekiel points us forward to a coming day, but he records the promise of the Lord that He will revive and restore the twelve tribes to the land that He has promised.
We are not given full details, but we are told that Jeroboam recovered Damascus and Hamath from Judah. Once again, the record shows that the Lord does not work in the way that we might think. When Judah has a good king, they lose cities to Israel who are ruled by a king who disregards the truth of God because their heart is not right.
What is the record of the Lord concerning our life?

Memory Verse 'And the LORD said not that he would blot out the name of Israel from under heaven: but he saved them by the hand of Jeroboam the son of Joash', 2 Kings 14. 27

July 28.	2 Kings 15. 1-22.
The Reign of Azariah.
We now have the details of the reign of Azariah. He reigns for fifty-two years although the Lord struck him with leprosy before his death so that his son Jotham had to rule the land. It is only in the Chronicles that we find out why he was struck with leprosy.
For most of the reign of Azariah, Jeroboam is the king of Israel, but after thirty-eight years, Zachariah his son takes the throne for six months. He follows the example of his fathers in worshipping at the golden calves that Jeroboam the son of Nebat had set up. Nothing more is said about him, but Shallum the son of Jabesh takes the throne, fulfilling the prophecy of the Lord to Jehu, where He said that Jehu's sons would reign to the fourth generation. On this occasion, it is fulfilled to the letter but the fourth generation is quickly displaced.
Shallum does not even last as long as Zachariah, because Menahem conspires against him he comes up from Tirzah to Samaria and kills Shallum. He follows the sins of Jeroboam in the same way as his predecessors, but he sets up his kingdom in the most horrendous fashion. He tries to take the region from Tirzah as far as Tiphsah. They do not accept him, so they shut the city against him. He takes the city and destroys it, even to the extent of taking the women who are bearing children and cutting them open. It is hard to see justification for this when it is done against an enemy, it is far harder to understand why any would want to do this to their own people. As we go through the prophets, we find that this was a relatively common occurrence among the Assyrians. We do not know if he was influenced by them at this time. What is clear is that the Lord allowed the people to be taken by an enemy who would treat them in exactly the same way as their own king had treated his own people. It is a solemn reminder that we will always reap what we sow and that we should not judge others without taking care to judge ourselves first. 
This is the sorry end of the kings of Israel, as Menahem becomes little more than a puppet ruler for the Assyrians. Pul, the king of Assyria, attacked the land of Israel and Menahem gave him are thousand talents of silver in order to bribe him so that he did not attack. We are now moving into a new characteristic of the dealings of God. When Menahem paid this money to Pul, he would doubtless have thought that it was the end of the matter. He did not reckon with the fact that it was a sign of weakness to the Assyrian which would mean that he was aware that the nation of Israel was open to attack at whatever time he chose.
Menahem shows his character further by exacting the money from his own people. All who had the wealth to be able to assist him paying this bribe were forced to give fifty shekels of silver so that the king of Assyria went away from the land at that time. We are not told what strength of army Menahem had, but the fact that the wealthy men appeared to concede to his request without raising any rebellion may suggest that there was no army to speak of, and certainly not any army that might have fought against the Assyrians.
Although Menahem reigns for ten years, nothing more is said about him in this record. It appears to be a wasted life with little accomplished, and nothing for the glory of God. This brings a challenge to us as to what record would be left concerning our lives as far as God is concerned. It does not matter what men think, His judgement is all that counts.
Are we careful to follow the example of godly elders?

Memory Verse 'And he did that which was right in the sight of the LORD, according to all that his father Amaziah had done', 2 Kings 15. 3
July 29.	2 Kings 15. 23-38
The Times of Jotham.
Pekahiah, the son of Menahem, takes the throne in place of his father for the next two years but he is no different to his predecessors. He continues in the sins of Jeroboam until he is killed in Samaria by Pekah the son of Remaliah, one of his captains. After the successful conspiracy, Pekah takes the throne for the next twenty years, but he too continues in the way of Jeroboam. Tiglathpileser the king of Assyria starts to take cities from Pekah, who is no more than a puppet ruler for Assyria and has no power to resist the onslaught. This is now the fifth family who have lay claim to the throne of Israel, some for two generations, some for four, but none have listened to the voice of the Lord as He has warned them that He will not tolerate their idolatry. It is now two or three hundred years since the kingdom was divided, but the character of the people is exactly the same as it was from the first. The Lord has given every opportunity to repent, but they have failed to heed His warnings. This has two important implications for the present day. It stands as a warning to us that the Lord does take account of what men are doing and will call to account. We may think that the Lord is not dealing with matters in the way that we would, but we can be certain that He is dealing with things according to His own perfect knowledge. In addition, it is an answer to their who ask why the Lord does not intervene. He knows every action that every individual is taking: He may appear to turn a blind eye, but he will call to account and no one would want to be caught in their sin when the time comes.
In contrast to Israel, Jotham the son of Uzziah begins to reign over Judah for the next sixteen years. His mother is Jerusha, the daughter of Zadok. The only Zadok who is listed in the record of God is the priest from the days of David and Solomon. He is the one who is faithful at all times. Unlike Abiathar, he did not turn aside in the conspiracy of Adonijah, so his testimony continues right to the time of Ezekiel's prophecy concerning the future kingdom when the sons of Zadok will execute the priesthood. If we set this alongside the character of Uzziah, we see something of the pedigree of Jotham. We are not surprised to read that he did right in the sight of the Lord, although he still does not remove the high places from the land of Judah. He did build a higher gate for the house of the Lord, suggesting the esteem in which he held the honour of the Lord.
Even with a king such as Jotham, the Lord still acts in judgement against the nation. There is a clear suggestion from the prophecy of Isaiah especially that the reason for this is that the people did not follow the lead of their king. This is an important principle for us. Even if things may appear to go well as far as the outward appearance is concerned, we answer to Someone Who sees the heart. He will not condone our shortcomings even if we maintain a right appearance as far as our outward actions are concerned. It is interesting to note that the two kings who come against Jotham are the same two who come against Ahaz later. It is also notable that Pekah attacks Judah to the south of his land, even when he is under attack from the Assyrians to the north. We may find it hard to reconcile that a nation which is under the chastisement of the Lord itself be used to chastise another nation because of their sin. The fact that the Lord does this does not condone the sin of such a nation.
Are we laying claim to all that is ours in Christ?

Memory Verse 'Five and twenty years old was he when he began to reign, and he reigned sixteen years in Jerusalem. And his mother’s name was Jerusha, the daughter of Zadok', 2 Kings 15. 33

July 30.	2 Kings 16.
The Reign of Ahaz
Ahaz replaces his father Jotham as king of Judah seventeen years into the reign of Pekah. He reigns for sixteen years, but his reign is marked by rebellion against the Lord. He walks in the example of the kings of Israel and he even makes his son to go through fire in the way that the heathen did. It is not clear whether this was something which the kings of Israel also did, or if it is evidence that he went further in his rebellion than they did. Rezin, the king of Syria, and Pekah, the king of Israel, besieged Ahaz in Jerusalem but they could not overcome him. Syria does however recover the city of Elath from the hand of Ahaz. Once again, we can see the way in which the Lord tests the people in that He allows a king who is clearly in rebellion against His Word to withstand the enemy, even when those who are to all appearances more faithful have failed. 
Ahaz recognises his weakness against Syria, so he sends to Tiglathpileser and asks him to deliver him from the kings of Syria and Israel. He speaks of himself as the servant and the son of the king of Assyria, titles which show that he is ready to accept the authority of the king over him. He uses the silver and gold from the house of the Lord as well as his own treasures as a bribe to pay the king of Assyria for his service. Tiglathpileser is happy to go against Damascus and take the people captive. He kills Rezin in this attack and Ahaz goes to meet him at Damascus. While he is there, he sees an altar which appeals to him, so he sends the details to Urijah the priest and asks him to make an identical altar for himself in Jerusalem. This is not only idolatry, but also blatant folly, in that  he is building an altar to a god who has failed his own people.
Urijah arranges for the altar to be made by the time Ahaz returns from Damascus. As soon as Ahaz returns, he offers his burnt offering, meat offering, drink offering and peace offering on the altar. It is clear from the description that the altar is far more impressive to the eye than the praise an altar that was in the court of the temple, so Ahaz orders that all the offerings should be presented on this altar. It appears from the description that they offered a burnt offering in the morning and a meat offering in the evening. The Lord commanded that both of these offerings should be offered on both occasions. We do not know whether this was the idea of Ahaz only, or whether it is a tradition which had come down from an earlier generation, but it is clear that the commandment of the Lord had been displaced by the ideas of men even before Ahaz changed the altar. He only retained the brazen altar as a place where he could enquire from the Lord, suggesting that he recognised the weakness of his system, even if he preferred it to the commandment of the Lord. As well as displacing the brazen altar, he also removed the laver and the bath from the court indicating that he did not accept the requirement for holiness in the presence of the Lord.
His final action was to redirect the path that had been made for the king to approach the house of the Lord, so that it was suitable for the king of Assyria. His action clearly showed that he was trusting in the king of Assyria rather than in the Lord God of Israel. Here is a man who has set aside every vestige of obedience to the word of God and trust in the Lord.
Are we careful to check our thinking against the word of God?

Memory Verse 'But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the LORD cast out from before the children of Israel', 2 Kings 16. 3

July 31.	2 Kings 17. 1-23
The Captivity of Israel.
In the twelve year Ahaz, king of Judah, Hoshea takes the throne of Israel for nine years. He is the last of the kings of Israel and is evil in the sight of the Lord, although he does not go to the excess of his predecessors. Sadly, he proves to be a man who will trust in others and who is willing to play one off against another in order to secure his own position.
He accepts the rule of Shalmaneser, king of Assyria, and pays for his protection, even if it means that he accepts the place of a slave. Eventually, he decides to break away from this bondage, so he sends messengers to Egypt and asks the king, So, for help. When he does this, he fails to pay his tax to the king of Assyria, who comes against Israel, takes Hoshea captive, overruns the land and besieges Samaria. In the ninth year of Hoshea, Samaria and the remainder of Israel is taken captive in to Assyria and put in Halah and Habor by the River Gozan and in the cities of the Medes.
We are given the reason for this: the children of Israel sinned against the Lord, they chose to turn their back on Him despite what He had done for them and to follow the idols and the practices of the people from the land where the Lord had brought them. This was a direct denial of the commandment of the Lord, who had told them to destroy every enemy and to make no agreement with them because they would do exactly this.
The character of their sin was such that they secretly practice things that the Lord forbade as well as setting up high places, idols and groves all their cities, and every high hill and under every green tree. Clearly they were marked by blatant idolatry as well as hidden sin. They show by their actions that they had no thought for the word of God.
The Lord responded by sending prophets and seers to warn them of the danger of their  path. They were acting in a way which would bring the judgement of God upon them, but they refused to heed any warning. They showed the character of the fathers who had died in the wilderness because they refuse to listen to the voice of the Lord. They were lifted up in pride, thinking that they were above the judgement of the Lord. It may be that they chose to ignore the claims of God; it may be that they thought that the Lord would not judge them because they were his people. Whatever the reason may be, they did not listen when the Lord spoke. While there is a consistent testimony to the sin of Jeroboam, it is clear that the people practised idolatry in a far wider way. They worshipped all the hosts of heaven and they served Baal, they made their children go through the fire, they practised witchcraft. In every detail of their life, they gave themselves over to practices which were directly against the word of God. The result is that the Lord removed all except the tribe of Judah, but even this did not speak to the people of Judah. They followed the same practices as Israel. The time would come when the Lord would take them all away. He had warned the house of Judah by breaking the kingdom into two. He left a testimony throughout the centuries until He took away Israel, but none of it served any purpose as far as change in the heart of the people was concerned. Israel was taken out of his sight into Assyria, but none of this changed their heart or the heart of the tribe of Judah who was left for the next hundred years, until the Lord took them away to Babylon.
Are we careful to remember that the Lord is Holy, and must punish sin?

Memory Verse 'And the LORD rejected all the seed of Israel, and afflicted them, and delivered them into the hand of spoilers, until he had cast them out of his sight', 2 Kings 17. 20
August 1.	2 Kings 17. 24-41.
The Land of Israel after the Captivity.
If the king of Assyria places the captives of Israel to the east of his land, he brings people into the land to populate the cities of Samaria. It is clearly his thinking that he will displace his captives so that they are not as likely to rebel because they have no direct association with the place where they are.
When the people come into the land, they have no thought of the Lord so they show no fear for Him. He upholds the honour of His name by sending lions against the people and some of the people are killed. The people recognise that this is a judgement from the Lord, so they send messengers to the king to ask him for men who will be able to teach them how to serve the God of the land. It is sad to note that, while Israel had been in the land for over two hundred years since the time of Jeroboam and did not heed the voice of the Lord when He spoke directly, those who are brought in by the king of Assyria immediately recognise the hand of the Lord and ask how they can serve Him in a right way. It is often true that the zeal and devotion of false religion may appear greater than that of true believers. We need to ask our own hearts how devoted we are to the service of our Lord.
The king of Assyria commands that one of the priests of Israel should go back to the land and teach the people how they should worship the Lord. He comes back to Bethel to teach them the ways of the Lord, although we are not told whether this is according to the word of God or after the pattern of Jeroboam. The people then follow a compromise in that they appear to have a central place of worship at Bethel where they worship the Lord, but they still worship their own gods in their own houses and cities. In the record lists five nations and seven idols whom they worshipped. As with Jeroboam and the kings of Israel, they make the lowest of the people into priests for their high places. Here is the tragedy of the religion of men; they will put on a show of following the true God, but will mingle with it every form of idolatry and abomination that the Lord has condemned in His Word. It is described in terms which appear like a contradiction at first: we are told that they feared the Lord and served their own gods, but then we are told that they did not fear the Lord. This is no contradiction because the first statement is what they thought in themselves, while the second is what the Lord saw in their actions. It is a warning to us that no amount of show will ever satisfy the heart of God. We may do many things which we think show that we fear the Lord, but if the heart is not right, it will count for nothing in His sight.
Once again, the Spirit of God reiterates the basis on which the Lord for the people into the land. It starts with the demand that they neither fear the idols of men, nor worship them, nor serve them. It is the Lord who brought them out of Egypt with His power so He has the right to demand that they do not give the honour that is due to Him to any others.
The final testimony is that they did not listen to the Lord, but followed their previous customs. This was true of Israel, it is now true of the people who have been set in the land in place of the nation of Israel. They make a profession of fearing the Lord, but they serve the idols of the past. Sadly, this is seen in the history of those who profess the name of Christ. We need to be true to His Word at all times.
Are we careful to seek the Lord from a true heart?

Memory Verse 'And so it was at the beginning of their dwelling there, that they feared not the LORD: therefore the LORD sent lions among them, which slew some of them', 2 Kings 17. 25
August 2.	2 Kings 18. 1-16.
Recovery under Hezekiah.
In the third year of Hoshea, Hezekiah the son of Ahaz begins to reign over Judah. He is the first king to have the commendation that he followed the example of David rather than that of an intermediate generation. For the first time, the high places are removed as well as the idols and groves. In addition, he breaks the serpent which Moses had made into pieces. It appears that the people had been worshipping this until the time of Hezekiah. We are not told when this began, nor where the image had been stored over the centuries.
The key to Hezekiah's reign is that he trusted in the Lord God of Israel in a way which set him apart from every other king of Judah. This does not mean that there were no other kings who earned a commendation from the Lord, but it does mean that his faith rose above that of the other kings. They may have been marked by a different characteristic, such as obedience, but the faith of Hezekiah means that he was prepared to follow the Lord in every detail of his life without question. It is clear on this occasion that the prosperity which marked the reign of Hezekiah was a direct result of his faith. We are told categorically that the Lord was with him, so he prospered wherever he went.
The extent of his faith is such that he refused to accept the bondage of Assyria. Ahaz had entered into a covenant with Assyria which means that they were expected to pay tribute. Hezekiah determined that this was not consistent with the testimony of the power of the Lord to preserve His people, so he refused to pay the tribute.
Hezekiah led Judah against the Philistines and recovered the cities as far as Gaza and its borders. We do not read much of the Philistines after the time of David, but it appears that they did recover something of their power over the intervening time, but this is now reversed in the reign of Hezekiah.
In the fourth year of his reign, Shalmaneser king of Assyria besieged Samaria until he was able to capture the city and take the nation of Israel into captivity as has been recorded in the previous chapter. The contrast is drawn between the obedience of Hezekiah and the rebellion of Israel, who refuse to obey the voice of the Lord and broke His covenant. They refuse to hear what the Lord had to say and certainly they would not do it.
About five years after the capture of Israel, Sennacherib king of Assyria came against Judah and Jerusalem. He took the cities of Judah and when he reached Lachish, Hezekiah centre message to say that he would pay what Sennacherib levied against him. He set a figure of  three hundred talents of silver and thirty talents of God. Hezekiah had to give all the silver from the house of the Lord and the king's house as well as gold from the doors of the temple and the pillars in order to meet the demand.
It is clear that Hezekiah allowed the circumstances to govern his actions at this time, but the Lord has every intention of putting him to the test. It is easy for us to say that his faith fails, but the later verses will show that the Lord read his heart and saw something different. He does not judge by outward appearance, even if it appears evident, because the reality in the heart is often different as the later verses will show.
How strong is our faith?

Memory Verse 'He trusted in the LORD God of Israel; so that after him was none like him among all the kings of Judah, nor any that were before him', 2 Kings 18. 5
August 3.	2 Kings 18. 17- 37
The Assyrian Challenge.
The king of Assyria is not content with what Hezekiah has offered to pay, so he sends an army that is led by three officers: Tartan, Rabsaris and Rabshakeh against Jerusalem. They come up to the conduit in the fuller's field and are met by Eliakim, Shebna and Joah, who come to represent the king.
Rabshakeh speaks on behalf of the king of Assyria and challenges him to ask Hezekiah in whom he is trusting. He speaks as the representative of 'the great King the king of Assyria' a title which is designed to strike fear into the heart of the enemy. This is a man who has come through the lands, overcoming all in his path and taking captive any who defy him. There is no mercy with this man, people are scattered across the kingdom. As far as Rabshakeh is concerned, he assumes that Hezekiah will be trusting in Egypt in the same way as Hoshea did when Assyria came against Israel. He points out that Pharaoh is like a broken reed which will break and pierce the skin of any who try to lean on him. He has no power against the Assyrians. Rabshakeh recognises that Hezekiah may be trusting in the Lord, but he cannot understand this because Hezekiah has taken away all the high places and altars that were across the land and has commanded that the people come to Jerusalem  to worship the Lord. He offers to give the people up to two thousand horses, if they can find the people to ride them. He is used to a religion that is based on show, so he measures devotion by the number of altars or idols that can be seen. This is the logic of human reason, the more outward evidence there is, the greater something must be. This logic fails in every respect, but never more so than in spiritual matters where we trust in a God who has said that it is not by might, nor by power but by His Spirit. Rabshakeh thinks that the least of his captains will be able to overcome an army of two thousand horsemen from the people of Judah. He even blasphemously claims that the Lord has sent him against the city.
Hezekiah's three officials suggest that Rabshakeh speak to them in the Assyrian tongue, so that the people cannot understand what is said. It is likely that they want to negotiate some compromise with the Assyrians, but they do not want the people to report back to Hezekiah so they will deal with the Assyrian representatives in their own language. Rabshakeh shows yet more pride as he answers this; he seems to appreciate that he will get no response from Hezekiah, so he addresses the people directly and warns them of the dreadful fate which the Assyrians intend to inflict on them. He openly defies Hezekiah himself and the trust that Hezekiah has in the Lord. He offers the people the opportunity to enter into agreement with them, by which they will receive abundant blessing. It is interesting to see that he uses the language which the Lord uses of the reign of Solomon and about the future blessing which he has prepared for Israel. He also uses language which reflects the offer that Ahab made to Naboth, say and that they will take them to a better land. He ends by defying the Lord, because none of the idols of men have been able to deliver their people  from the attack of the Assyrian. He refuses to accept that the Lord is a living God and, as such, he cannot be compared with the idols of men. The people heed the charge of Hezekiah and refused to answer the challenge of the Assyrian officers, while Eliakim, Shebna and Joah rend their clothes and report all that Rabshakeh has said.
Are our prayers based on a desire for the honour of our Lord?

Memory Verse 'And Rabshakeh said unto them, Speak ye now to Hezekiah, Thus saith the great king, the king of Assyria, What confidence is this wherein thou trustest', 2 Kings 18. 19
August 4.	2 Kings 19. 1-19.
The Prayer of Hezekiah
When Hezekiah hears the challenge of the Assyrians, he recognises that the only answer is to be found in the Lord, so he clothes himself in sackcloth and goes into the house of the Lord. He sends Eliakim and Shebna with the elders of the priests in sackcloth to Isaiah the prophet. The message that Hezekiah sends is that they are faced with trouble, rebuke and blasphemy; the only hope that he can see is that the Lord will hear what Rabshakeh has said and will uphold the honour of His name. He asks Isaiah to join in prayer for the remnant that have been left in the city.
When the servants of Hezekiah come to Isaiah, he sends them back with a message of hope from the Lord. The servants of the king of Assyria have blasphemed the name of the Lord, so He will uphold His own honour. The way in which the Lord will do this is that He will cause a message to come to tell the Assyrian so they are being attacked by another country, then they will return to their own country where the king of Assyria will be killed.
When Rabshakeh returns to the camp of the Assyrians, he finds that the king of Assyria had moved from Lachish to Libnah and that he is now engaged in battle against Libnah. When he hears that Tirhakar the king of Ethiopia had come to fight against the Assyrians, Rabshakeh sends a message to Hezekiah to tell him not to be deceived. He says that they will return to fight against Jerusalem and that nothing that the Lord can do would prevent it. He claims the history of Assyria as proof of this; he can list nine nations who had fallen to the Assyrians as evidence that there is no power that can withstand them. What he chooses to ignore is the fact that Hezekiah is trusting in the living God, a God who is not limited in the way that the idols of men are limited.
Hezekiah recognises that there is only one answer to such a challenge. Unlike the idols of men, the Lord is more than able to uphold His own honour. Hezekiah does not take the words of the Assyrians as a slight against himself, he lays them before the Lord so that the Lord can see the way in which the Assyrians have slighted His name. He acknowledges that the Lord is the only God in the kingdoms of men, He made the heavens and the earth so no man will be able to withstand when He moves to uphold His honour. All that he needs to do is to ask the Lord to hear what men act saying about Him and to see the way in which they act. He acknowledges that the claims of the Assyrians are fully justified; there is no power that has been able to withstand them, but this is because the enemies of Assyria have trusted in idols which are not true gods. They were nothing more than the work of men's hands in wood or stone, so they can easily be overcome.
Where many would see a difficulty, Hezekiah sees an opportunity for the Lord to glorify His name at the expense of the Assyrians. Reason says that there is no power to withstand the enemy, faith sees that the triumphs of Assyria only mean that the Lord will be honoured even more highly when He brings them down. It will demonstrate beyond any doubt that there is one true God and that there is no power on earth that can withstand Him. This is why the Lord gives Hezekiah the commendation that his faith exceeds all those who went before him.
What spirit marks us in our prayers?

Memory Verse 'Now therefore, O LORD our God, I beseech thee, save thou us out of his hand, that all the kingdoms of the earth may know that thou art the LORD God, even thou only', 2 Kings 19. 19
August 5	2 Kings 19. 20-37
The End of Sennacherib.
Isaiah sends a reply back to Hezekiah indicating that the Lord has heard his prayer. He will call the king of Assyria to account for his blasphemy. Rather than the might of Assyria holding Judah in derision, the Lord will turn events so that the Zion despises and derides Assyria. All the might that they have mustered is of no value against the Lord. They have added to this because they have blasphemed the name of the Lord. It is not simply that they have scorned Judah and Jerusalem, they have scorned the Lord Himself, so the Lord will answer their mockery. They have boasted in their chariots and their expertise to besiege and to cut off support for the city, but they have not taken the Lord into account.
The Lord starts His response by pointing out that all these things are His workmanship. He knows every detail about the land and He knows every detail about the enemy. They have come through other lands and He has permitted them to destroy their enemies so that all can see the power of the Assyrians. The countries did not have the power to resist them, but the Lord is in complete control. He has noted the anger which they have displayed against the Lord and, because of this, He will send them back where they came in such a way that they cannot attack the city. They will be forced to return by the same path that they took to come.
The Lord gives a promise to Judah that they will eat what grows of itself for the first year, then that they will eat what grows from that in the next year, but by the third year they will be able to sow, reap, plant and harvest so that they can eat the fruit of their own labour. The Lord will ensure that there is a remnant who will escape from Jerusalem and that the king of Assyria will not come up against the city to shoot an arrow or to besiege it.
In the same night, the angel of the Lord killed one hundred and eighty-five thousand of the Assyrian army. This is a foreshadowing of the triumph of the Lord when He returns in power; the army of the Assyrians was not as large or is well armed as the army will be in that day, but the defeat will be even more swift. On this occasion, they die in the night, but on that occasion, they will die in an instant as the Lord describes in the prophecy of Isaiah. No doubt, He has allowed this situation to arise so that His people can be certain that He is able to fulfil His word in that future day. It should also bring an encouragement to our hearts because we can be certain that there is no power that can ever be laid against us that  is too great for our Lord. It may be that we are engaged in spiritual warfare against unseen, spiritual powers, but the power of the Lord is still far greater than the power of the devil and all his hosts, even if they should combine against us.
Sennacherib has to leave Jerusalem and return to his own country. It is not simply that he has been forced to concede to Jerusalem, his army has been decimated to such an extent that he can no longer continue his onslaught against any country.
When he returns, he goes into the house of his idol, Nisroch, where two of his sons, Adrammelech and Sharezer, kill him with the sword and escape into Armenia. A third son, Esarhaddon, takes the throne from his father, but Assyria will no longer threaten Judah.
Are we careful to trust in the Lord alone?

Memory Verse 'Therefore thus saith the LORD concerning the king of Assyria, He shall not come into this city, nor shoot an arrow there, nor come before it with shield, nor cast a bank against it', 2 Kings 19. 32
August 6.	2 Kings 20. 1-21.
Hezekiah's Sickness.
At the time in Jerusalem was threatened, Hezekiah was sick and the Lord sent Isaiah to warn him that he should set his house in order because he is about to die. This was almost exactly half way through the reign of Hezekiah and, had he accepted the Lord's word, his reign would have been an unqualified success as far as the history of Judah was concerned. What he does is to turn his face to the wall and pray for the Lord to heal. This is almost the exact description that we read of Ahab when Naboth refused to sell his inheritance and the attitude is similar: Hezekiah is showing displeasure at the word of the Lord. He weeps and asks the Lord to remember all that he has done. This is always a precursor to trouble, as soon as we plead our own merits instead of the honour of the Lord, we open ourselves to the attack of the enemy. It does not matter how favoured or pleasing our past may be, we will fall as soon as we trust in ourselves rather than in the Lord.
Isaiah has only reached the middle court of the house when the Lord sends him back with the message that Hezekiah will recover in three days and He will add fifteen years to his life. Perhaps the most significant part of this message is that the Lord will deliver Hezekiah and the city out of the hand of the king of Assyria for the Lord's sake and for David's sake. This is in stark contrast to the prayer of Hezekiah and it highlights his folly. It may be that the Lord would have desired that Hezekiah might recognise the language and understand how foolish his prayer is. Sadly, he does not. Isaiah places figs on the boil so that Hezekiah recovers. He still asks for a sign that he will go up to the house of the Lord on the third day and Isaiah offers the choice between the sun moving forward or backwards by ten degrees. Hezekiah recognises that it is harder for the sun to go backwards, so he asks that this may happen. Isaiah asks the Lord for this and it is fulfilled. It is perhaps significant again that the test of its fulfilment was the dial of Ahaz. Of all the kings to be associated with this event, Ahaz would be the last of the kings of Judah that we might choose. While many of these associations may be insignificant in themselves, the combination of them should have alerted Hezekiah to the danger. The same is true for us when we follow a path that goes against the mind of the Lord. There will be warnings which we ought to recognise, but that we may ignore at our peril.
The first clear evidence of Hezekiah's failure follows: Berodachbaladan sends messengers from Babylon because he had heard that Hezekiah was sick. When they visit, Hezekiah shows the messengers all his precious things and his armour. It may be that Hezekiah saw this as an opportunity to gain help from a common enemy of the Assyrians. It is certainly true that Judah and Babylon would attack Assyria from opposite sides, but Hezekiah was supposed to be trusting in the Lord. It is also certain that there was an element of pride on the part of Hezekiah, showing all of the Lord had given to someone who might appear to be too far distant to be of serious concern. As they leave, Isaiah comes to tell Hezekiah that this nation will take everything that he has shown them away, including his own sons who will be eunuchs in the palace of Babylon. Sadly, all that appears to concern Hezekiah is that this will not happen in his own day, he does not show a shepherd heart for the people.
Are we prepared to trust or do we seek for our own wishes above the Lord’s purpose?

Memory Verse 'In those days was Hezekiah sick unto death. And the prophet Isaiah the son of Amoz came to him, and said unto him, Thus saith the LORD, Set thine house in order; for thou shalt die, and not live', 2 Kings 20. 1
August 7.	2 Kings 21. 1-26. 
 The Reign of Manasseh.
Manasseh succeeds his father Hezekiah as king of Judah. He is only twelve years old when he begins to reign and his reign is the longest of all the kings of Judah. Sadly, he does not follow the example of his father. His mother is Hephzibah, which means my delight is in her, and it may suggest that she was a woman who enticed Hezekiah into ways that were not according to the Lord. Certainly, Manasseh follows the abominations of the people who had populated the land before Israel and Judah. It may be that the people only turned in an outward way under the direction of Hezekiah and they persuade Manasseh to go back into the idolatrous ways which they appear to favour. The chapter outlines the extent of the idolatry of Manasseh in that he builds altars for all the hosts of heaven throughout the whole of the house of God. In addition, he deliberately flouts the law of God by making his son pass through fire and by using enchantments, familiar spirits and wizardry. He even desecrates the house of the Lord itself by placing a graven image there. The extent of his evil is such that the Lord notes that he seduced Judah to do worse than the people whom the Lord had driven out.
The Lord sends prophets to warn Manasseh and the people that their rebellion means that He will deliver them into the hand of their enemies in the way that a plate is turned upside down and wiped clean. The implication is that there will be no mercy shown to the people when the Lord acts in judgement because they have provoked Him in this way. It is notable that He goes right back to the time of the Exodus. It is only His mercy and long-suffering which has allowed them to continue this long. His desire is that they would repent rather than bring judgement on themselves.
The sin of Manasseh is compounded by the fact that he has shed so much blood that he has filled the city with the blood of innocent people. We are not told anything about when he did this; it may be that he killed the prophets who tried to warn him about his actions. We do not read directly of any prophets at this time, but it is clear that the Lord did send  him a warning.
When Manasseh finally dies, he is buried in the garden of his own house, not in the place where kings are buried. This indicates that the people did not honour him in the way in which they would honour most kings.
Amon takes the throne in place of his father and follows in the same way as his father. He serves and worships all the idols that his father served and walks in a way that is contrary to the law of the Lord.
After two years, the servants of Amon conspire against him and kill him in his own house. The people take his murderers and kill them in accordance with the law of the Lord, they then make Josiah, his son, king in his place. It is sad to see another reign with nothing of consequence achieved. There is more to be recorded in the books of Chronicles, but as far as this record is concerned, he has died and he is buried in his own garden like his father. Once again, this is a mark of shame on a king who is not worthy of being identified with his predecessors.
Are we careful to foresee the consequences of our actions even beyond our life?

Memory Verse 'Therefore thus saith the LORD God of Israel, Behold, I am bringing such evil upon Jerusalem and Judah, that whosoever heareth of it, both his ears shall tingle', 2 Kings 21. 12
August 8. 	2 Kings 22. 1-20.
 The Reign of Josiah.
Josiah is eight years old when he begins to reign. His mother is Jedidah which indicates someone pleasing to the Lord. The character of Josiah in his reign suggests that she had an influence on his life because he obeys the Lord, despite the example of his father. We read that he did not turn aside in any way although it is the eighteenth year of his reign before we have any details left for us. It may be that the earlier years of his life were spent in a form of obedience which was based on what the people remembered, but at this time he repairs the house of the Lord. He starts by sending Shaphan the scribe with a message for Hilkiah the high priest to count the silver that is brought into the house of the Lord and ensure that it is passed on to the workers so that the breaches are repaired. Once the money was delivered to the workers, no check was made because they were faithful in what they did.
At this time, Hilkiah tells Shaphan that he has found a copy of the book of the law in the house of the Lord. He gives him the book and Shaphan reads it. He returns to the king and tells him that the money has been found and given to the workers, he then tells him about the book which Hilkiah has given him. It appears that he does not even recognise what the book is although Hilkiah had told him.
He starts to read the book to the king who appreciates the importance of the message which it contains. It appears that the others had not paid too much attention, but Josiah is open to hearing what the Lord has to say. He sends a message to Hilkiah, Shaphan and others to determine if the Lord is going to fulfil what He has said. He understands that the law has been broken and that the people face an outpouring of wrath from the Lord because their fathers have not listened to what the Lord has said. The officers go to Huldah a prophetess. She sends them back with a message that the Lord will do all that He has said against the city and the people, because they have provoked him by their actions. She adds that it will not come in the days of Josiah because he is prepared to listen to the word of the Lord and humbles himself when he understands what the Lord had said. She reiterates the severity of the judgement that is going to come on the city, but reassures Josiah that he would die in peace and will not see the judgement of the Lord which is coming on the place.
It is sad to see that the messengers have to go to Huldah; the priests were expected to uphold the word of God, so they should have been able to answer directly. There are only six prophetesses named in the Scripture and only two, Huldah and Anna, pass on a direct message from the Lord. On both occasions, the circumstances suggest that the nation is in a state of slumber and not ready for a message from the Lord. It is good to see a woman who is listening when the rest of the people are deaf to the word of the Lord. It is also sad to see that the Lord knew the heart of the people and recognises that they will not repent, even if they make an outward show of change at the commandment of Josiah.
Are our hearts tender when reading the Word of God?

Memory Verse 'Because thine heart was tender, and thou hast humbled thyself before the LORD, when thou heardest what I spake against this place, and against the inhabitants thereof, that they should become a desolation and a curse, and hast rent thy clothes, and wept before me; I also have heard thee, saith the LORD', 2 Kings 22. 19

 August 9. 	2 Kings 23. 1-14
 The Reformations of Josiah.
Once Josiah receives confirmation that the Lord will not judge in his days, he sets out to draw Judah back into the ways of obedience to the Lord. He gathers all the elders together, then he goes up into the house of the Lord in the sight of all the people of every description and reads all the words of the Lord to them. His actions are important: he starts with those who should set an example, but he ensures that every person hears so none can make an excuse  for themselves because of any failure on the part of others. In addition, he ensures that all the words are read, so no one can accuse him of being selective in his obedience to the Lord. This should be true of all that we do; it is not enough to obey the Lord in certain respects if we fail to listen to what he asks in others.
Josiah makes a covenant before the Lord in the face of all the people. He promises to walk in obedience to all that the Lord has said with his whole heart and soul. The people follow the example of the king and stand to the covenant. It is interesting that we are not told that the king commanded the people what to do, this is an example of spiritual leadership in that Josiah sets the example and the people follow.
The next active Josiah is to remove every vestige of idolatry from the house of the Lord. It appears that there were many vessels and idols in the Temple precincts, but every one of them is removed at the order of the king. He takes the grove out to the book Kidron, burns it, stamps it to powder and scatters it on the grave of the people who lead in idolatry.
Josiah follows this by dealing with the abomination of the sodomites. It appears that this was directly linked with the idolatry of the grove, so it needs to be put away, especially those houses which were near the temple. He also deals with the high places that existed throughout the land. It is interesting that we have read many times of kings who did not remove the high places; the Lord recognised that their heart was right, even if they still allowed high places. Josiah is not content to follow the example of such men, he goes back to the word of God and removes everything that is contrary to what God has said. Those priests who had been associated with the high places were not allowed to officiate in the temple of God, although they were allowed to share in the unleavened bread that belonged to the priests and their families.
Josiah finally removes every example of the idolatry that his fathers had set in place. He takes away the altars from the chamber of Ahaz, the altars that Manasseh had built, and even the altars which Solomon had built for his wives. This is something which has clearly been allowed to continue from the time of Solomon, but Josiah is careful to see that there is nothing left which would offend the Lord. Three of the abominations of those who preceded Israel in the land are listed; these have been permitted from the time of Solomon, but they are utterly destroyed and, it appears, that those who presided over such idolatry were judged according to the law of God.
Are we prepared to stand for the truth of God in the face of any opposition?

Memory Verse 'And the king stood by a pillar, and made a covenant before the LORD, to walk after the LORD, and to keep his commandments and his testimonies and his statutes with all their heart and all their soul, to perform the words of this covenant that were written in this book. And all the people stood to the covenant', 2 Kings 23. 3

 August 10.	2 Kings 23. 15-37.
The End of Josiah.
As Josiah continues his reformation of the country, he goes out as far as to Bethel where he finds the altar that Jeroboam had built when he initiated the idolatry in his kingdom. He breaks down the altar, burns the high place and the grove and stamps the residue to powder. As he turns, he sees sepulchres in the mount and he sends men to take the bones from the sepulchres and burn them on the altar, exactly as the Lord had foretold by the man of God in the days of Jeroboam. As they do this, he sees that one of the sepulchres has a title associated with it. When he investigates, he finds that it was the sepulchre of the man of God who had foretold what he would do, even to the extent of naming him. When Josiah hears this, he orders the people to leave his bones alone with the bones of the prophet from Samaria who had confirmed his prophecy and arranged his burial.
Once he completes the purge of the land, Josiah orders that all the people should keep the Passover as it is written in the covenant of the Lord. When he does this, it is a time which surpasses everything that had been known from the time of the judges; it was not even surpassed in the days of David and Solomon. This took place in the eighteenth year of Josiah's reign.
The final act that is recorded from the reign of Josiah before his death is that he takes away any who were linked with idolatry and wizardry in any form from the land of Judaea and Jerusalem. He is careful to ensure that he fulfils every demand of the law of God as it was written in the book that Hilkiah found in the house of God. If Hezekiah was marked by a faith that surpassed others, Josiah is marked by obedience that surpassed all who had gone before. It is an obedience which is not simply outward, but it comes from the heart. For all this, the wrath of God was not turned away from Judah. We are told here that the provocation of Manasseh was so great, even if we do learn that he repented. It is also clear from the prophets that the people did not follow the example of their king. As soon as Josiah dies, they readily return to their old ways.
The death of Josiah is in sad contrast to his life. Pharaohnechoh, the king of Egypt, goes up to fight with the king of Assyria. For some reason which we are not told, Josiah decides to go out against him into battle. From the language both here and in Chronicles, it appears that there was no threat to Judah, but rather that Pharaohnechoh is fulfilling what the Lord wanted from him. This appears to be the end of the dominion of the Assyrian, as the later events relate to Babylon. Josiah dies in the battle and is brought back to Jerusalem and buried in his own sepulchre. Jehoahaz takes the throne after his father dies for three months but Pharaohnechoh taken captive, places the land under tribute and makes Eliakim, the brother of Jehoahaz, king in his place. He calls him Jehoiakim and forces him to pay tribute which he collects from the people of the land. He is no better than his brother, but the Lord gives him eleven years in which to prove himself. In reality, the land is effectively in bondage by this time as every ruler after Josiah is set up by a foreign power. It may be more than twenty years before they are taken, but there is no liberty from this time. All the king does is to choose which power he will turn to for help.
Are we guilty of interfering in matters which do not affect us?

Memory Verse 'Surely there was not holden such a passover from the days of the judges that judged Israel, nor in all the days of the kings of Israel, nor of the kings of Judah', 2 Kings 23. 22

 August 11.	2 Kings 24. 1-20.
Nebuchadnezzar's First Approach.
Nebuchadnezzar comes up against Jerusalem while Jehoiakim is king and Jehoiakim becomes his servant for the next three years. At the end of this time, he decides to rebel against Nebuchadnezzar and the Lord sends the Chaldeans, the Syrians, the Moabites and the Ammonites against him as He had foretold by the prophets. We are told that it is for the sin of Manasseh specifically when he filled Jerusalem with innocent blood, which the Lord would not pardon.
Despite the continual onslaught, Jehoiakim survives for eleven years until he dies and his son, Jehoiachin. It appears that Jehoiakim had been aided by the king of Egypt, but by the time Jehoiachin takes the throne, the king of Egypt cannot leave his own land because the king of Babylon has taken all the land to the river of Egypt that marked the border of the country. This leaves Jehoiachin exposed to the attack of Nebuchadnezzar. Sadly, he does not recognise that his only hope is in the Lord. He chooses to follow the path of his fathers and do evil against the Lord. The army of Babylon comes up against the city to besiege it. Jehoiachin goes out with his mother and officers, and they are taken captive by the king of Babylon. We are not told here, but we do learn elsewhere that this was an act of obedience to the word of the Lord by Jeremiah. In this respect, Jehoiachin does show a measure of submission to the Lord, even if it is not in the spirit that the Lord desires.
Nebuchadnezzar takes away all the treasures of the house of the Lord and of the king's house and destroys the vessels of the temple as the Lord had foretold. This puts some of the prophecies that we read into a true perspective. Even when it is clear that foreign powers are choosing the king for the country and the temple has been desecrated to such an extent that most of its vessels have been taken away, it still appears that the people boast in the fact that they have the house of the Lord in the midst of the city. This is a challenge to our hearts because we can be equally guilty of boasting an outward form of religion when our heart is far from doing what the Lord really wants.
In addition to the treasures, all the princes, the mighty men and the craftsmen are taken away at this time. In total, Nebuchadnezzar takes ten thousand captive and only leaves the poorest people in the land. The reference to eight thousand later may suggest that he killed two thousand of the captives, possibly as a warning to the rest as to what would happen to them if they tried to rebel against his authority. It appears that he preserves those whom he sees to be of benefit to him. He keeps seven thousand mighty men, probably in the hopes that he may be able to use them in his own army, and a thousand craftsmen and smiths who would be of value for him in providing goods that he may require.
Finally, Nebuchadnezzar takes Mattaniah the brother Jehoiakim, and makes him king in place of Jehoiachin. He is no better than his brother or his nephew, but he reigns for the next eleven years under the control of Nebuchadnezzar. All of this is designed to allow the Lord to execute his judgement against the nation because of their rebellion. Sadly, Zedekiah ultimately follows the path of his fathers in rebellion against the king of Babylon.
Do we believe that the Lord will always fulfil His Word?

Memory Verse 'Surely at the commandment of the LORD came this upon Judah, to remove them out of his sight, for the sins of Manasseh, according to all that he did', 2 Kings 24. 3

 August 12. 	2 Kings 25. 1-30.
 The Captivity of Judah.
The last chapter ended with Zedekiah rebelling against Nebuchadnezzar. As a result, he comes with his army against Jerusalem in the tenth month of the ninth year. For eighteen months, the Babylonian army besieges the city of Jerusalem until there is no bread for the people. At this time, the city is broken up and the men of war attempt to escape by night. They go out of the gate between the two walls of the king's garden, but the Chaldeans are surrounding the city. The king himself goes out towards the plain but the Chaldeans overtake him in the plains of Jericho and his army is scattered. It is sad to note that Zedekiah had asked Jeremiah what he should do and Jeremiah told him to go out to the king of Babylon. He refused because he was afraid of what others would say about this. Now, he tries to escape in desperation and he is taken captive with his sons. The result is that his sons are killed before his eyes and then Nebuchadnezzar takes out his eyes and carries him as a captive into Babylon. There is little doubt that Nebuchadnezzar works on the logic that living with the death of his sons would be a greater punishment than being put to death himself. This is the argument of human reason which denies the eternal soul. It is even more sad to think that Zedekiah lived with this and then, as far as we can tell, he went to answer to the Lord for his actions. There is no indication of any repentance, so we have to conclude that he died in his sins.
Four weeks after the siege ends, Nebuzaraden, the captain of the guard, comes to Jerusalem and destroys the house of the Lord, the king's house and all the houses of the nobility of the city with fire. There is a clear lesson being taught that any form of rebellion against the king of Babylon will result in destruction. They will leave people in the land to keep it,  but these are carefully chosen as those who will pose no threat to the authority of the king.
The record details all the vessels of the house of the Lord that were taken away. While there is a passing reference to the things of gold and silver, the vessels that are detailed appear to be the vessels of brass. The implication is that the gold and silver of the temple had already been taken, probably to pay the taxes that the king of Babylon had imposed on Zedekiah. Once again, it is sad to note that what was left was what could be seen, things which were inside the house had already been removed. This is a solemn reminder to us of the danger that we can make a show of external obedience and completely ignore the fact that there is nothing of any pleasure to God because the heart is not right.
Nebuchadnezzar makes Gedaliah the governor of the land. Ishmael, Johanan, Seraiah and Jaazaniah come to him and he tells them not to be afraid to serve the Chaldeans because the king has allowed them to live at peace in the land. Ishmael kills Gedaliah and takes the people into Egypt for fear of the Chaldeans.
After thirty-seven years, Evilmerodach brings Jehoiachin out of prison and gives him an honoured place at his table. He is the one of those who followed Josiah to listen to the advice of Jeremiah and to submit to Nebuchadnezzar. The result is that he is preserved in his captivity rather than coming under judgement or death.
Are we prepared to bow to the Lord in all things?

Memory Verse 'And all the people, both small and great, and the captains of the armies, arose, and came to Egypt: for they were afraid of the Chaldees', 2 Kings 25. 26
 August 13. 	1 Chronicles 1. 1-54.
The Origins of Man.
 The two books of Chronicles detail the history of the kings of Judah. After a few chapters which set the background with genealogies taking us back to Adam, there is a brief record of the death of Saul then the first book gives an account of the reign of David.
The first event of note relates to Nimrod, of whom we are told that 'he began to be mighty upon the earth'. He is the first ruler of note in the history of mankind. Sadly he was marked by rebellion against the Lord and there is evidence that many of the idolatrous systems in the world can be traced back to him. While we are not given details of times, it is very likely that the second event of note is a direct consequence of this: we are told that the Earth was divided in the days of Peleg. This is a reference to Babel when mankind joined in defiance of the Lord and built a city and a tower which they wanted to reach to heaven. It is likely that their idea was that they would displace God from all their ways. This is an action which is reflected in the attitude of men today as they work to create a unity among the nations with no reference to God but rather, in complete defiance of what happened at Babel. We should not be surprised by this because the Scripture is clear that the day is coming when Satan will unveil his masterpiece, a man who uses deception to claim what is only true of Christ and of God. As so often happens, men are reverting to the original ideas as if it were something which is new. They are only proving the truth of what Solomon says, 'there is nothing new under the sun'.
Nothing more is said about any of the families until we come to Abraham. This is a sad reflection of the fact that the Lord only saw rebellion wherever he looked in the world. The events of the flood and the division of the earth had no lasting impact on the thinking of men. The genealogies in Genesis suggest that Noah had scarcely died and that Shem, at least, was still alive when Abraham was born, yet it is clear that the Lord has once again decided that the earth is evil. On this occasion, rather than condemning the world to death, He calls out a people for Himself through whom He will reveal His ways to men. Even in this, the first three family groups to be named in detail are Ishmael, the sons of Keturah and Esau. The lesson here is that, even from the family of a man of faith who is called the friend of God, there will still be enmity for the saints of God because of the hostility of the flesh. Ishmael is the father of the Arab nations, who have been in opposition to the nation of Israel from the beginning. The Lord warned that Ishmael would be against every man. The sons of Keturah include Midian, whose family are a constant enemy of Israel at all times in their history. It is notable that Midian and Ishmael are both linked with the events that led to Joseph been sold into Egypt as a slave. Clearly, both families were happy to make merchandise of men for their own profit while bringing others into bondage. This is a clear picture of the work of the flesh.
The family of Esau is detailed, particularly the kings who reigned before there was a king in Israel. This shows the character of the flesh in setting up individuals rather than giving honour to the Lord alone. It is something which we need to avoid because it only leads us into greater bondage, fulfilling the desire of the flesh rather than the Spirit.
Are we constantly cultivating a life of faith?

Memory Verse 'And Cush begat Nimrod: he began to be mighty upon the earth', 1 Chr. 1. 10

 August 14. 	1 Chronicles 2. 1-55.
 The Families of Judah.
We now come to consider the families of Israel. The first chapter has dealt with all that the Lord wishes to record of the Gentile nations and their relationship with Himself. He is now going to detail His own people. He starts with a list of the twelve sons of Jacob or Israel, they are given roughly in line with their mothers so the six sons of Leah are listed first, the sons of Rachel are listed next although Naphtali is listed after Joseph and Benjamin rather than before, which would have been the sequence based on the record in Genesis.
The rest of the chapter deals with the family of Judah. Five sons are listed although the first two, Er and Onan, did not have any children. The first three were the sons of the daughter  Shuah the Canaanitess. Tamar, his daughter-in-law, bore the other two when he failed to give Shelah to her after the death of Er and Onan. The first family of Judah to be recorded is the family of Pharez, a son of Tamar. It is clear that the Lord honours her faithfulness in not turning aside to another man when Judah failed to give Shelah to her as her husband. Judah had to acknowledge that, despite the appearance of infidelity, she was more faithful than he in waiting for her husband. This may be the reason why the family of David and, from David the Lord, came from her offspring. It is a reminder to us that the Lord takes note of what we do, even if we may appear to be unnoticed in the eyes of men.
The first detail to be given in this list concerns Achan who is noted as the troubler of Israel because he transgressed at Jericho. It is sad to note how they are people whose only claim to historical relevance is the fact that they were an example of bringing shame to the Lord and His people. We need to take care that this will not be our record when we stand at the judgement seat of Christ.
Seven sons and two daughters of Jesse are listed here. It is interesting that Abishai, Joah and Asahel are included as the sons of Zeruiah, the sister of David. They are consistently referred to as the sons of Zeruiah, in the way that might suggest that Zeruiah was the father rather than the mother; we are never told who their father was. It may be that this explains why David did not act in judgement against Joab, but said that the sons of Zeruiah were too hard for him. If this is so, it stands as a warning of the danger of natural relationship. The prowess of the family is emphasised by the fact that Amasa, the captain of Absalom's army, was also a nephew of David by his other sister.
The next details concern the family from which Hur and Bezaleel came. The father of Hur was a son of Hezron and brother to Ram, from whom David's family came. At sixty years of age, Hezron took the daughter of Machir to wife and had a son Segub, who was the father of Jair, who inherited land in Gilead with the half tribe of Manasseh. He also had a son who was born after his death and he was the father of Tekoa.
The remaining verses of the chapter outline how the family of Judah grew and expanded, it details a number of men of whom we read in other places, such as Shallum and Elishama. It also notes the origin of Hebron, Bethlehem and Kirjathjearim. The influence of Judah is apparent from the earliest times of the history of the nation, even before David had been identified as the king of Israel.
Let us never forget that the Lord is looking for faithfulness to Himself.

Memory Verse 'And when Azubah was dead, Caleb took unto him Ephrath, which bare him Hur. And Hur begat Uri, and Uri begat Bezaleel', 1 Chr. 2. 19, 20

 August 15. 	1 Chronicles 3. 1-24.
The Sons of David.
We now have the details of the sons of David. Six sons were born in Hebron before David took the city of Jerusalem. The record of these sons is not one which would commend itself to us. David's firstborn, Amnon, was guilty of rape and incest with his sister, Tamar. The result of this was that Absalom, the brother of Tamar and third son of David, harboured his anger until he had opportunity to kill Amnon. Later, he attempted to usurp the throne from David who had to flee from Jerusalem in fear of his life because of the rebellion. At the end of his life, Adonijah,, the fourth son of David, attempted to take the throne which had been promised to Solomon.
In addition to the six sons that were born in Hebron, Bathsheba bare four sons and he had another nine sons by other wives. We are also told that there were sons of concubines who are not counted in this record. We do not know much about the history of these sons, but the trouble of which we do read that arose as a result of three out of the first four sons suggests the danger of multiplying wives. Seven wives are named in this list of nineteen sons. It is significant that the only one of the first four sons who is not named in any shameful event is Daniel, the son of Abigail the Carmelitess. The record in 2nd Samuel shows the character of the mother, so it is to be expected that her son would follow his mother's example. This serves to underline the importance of the mother's example and teaching in the upbringing of the children. It may also indicate that David did not take significant responsibility for his own children. This is something which should not characterise those who are raised up to lead the saints of God. The way in which they bring up their children is something which should mark them out as those who are suited to lead the saints.
The record then lists the direct generations of Solomon as far as Josiah. These were the kings of the line of David who reigned over the kingdom of Judah. It may be that this was recorded as the people returned from captivity in Babylon when they had to show their pedigree in order to claim the place which they wanted. As such, there would be no value in being able to trace their lineage to David by an indirect route, but those who could trace their lineage through Josiah would be in a position to claim a privileged position.
The writer lists four sons of Josiah, but we are told nothing of the first of these sons. There is also no mention of Jehoahaz who reigned for three months before Pharaoh decided to set up Jehoiakim in his place. According to the record of the history, Jehoiakim was two years older than Jehoahaz, so it may be that this was another name for Shallum, or it may be that he is not listed because he was taken into Egypt, and therefore had no family among the nation after the captivity.
It is interesting that, while Jeconiah and his sons are listed, Jeconiah  himself only reigned for six months before he was taken into Babylon at the age of eight. Clearly, any sons were born to him while he was in captivity. It is notable that he went out to Nebuchadnezzar in obedience to the instruction of Jeremiah, which Zedekiah failed to do at a later time. There is no record of any family that was born to him.
What pleasure does the Lord find in us and our family?

Memory Verse 'These six were born unto him in Hebron; and there he reigned seven years and six months: and in Jerusalem he reigned thirty and three years', 1 Chr. 3. 4
 August 16. 	2 Chronicles 4. 1-20.
More Sons of Judah. 
We now have a list of more sons of Judah, but in the middle of the list there are details that highlight the character of certain men. The first of these to be noted is Jabez; his name means grief and he was named in this way because his mother bore him with sorrow. We do not know the circumstances, it may be that she had a difficult time while carrying her child, it may be a difficult birth, it may be that there was something about him which made her think that he could never bring joy. Whatever the reason, his name is not one which many would choose. In contrast, Jabez shows us how any can rise above the circumstances to live a life for the honour of God. We are told that he called on the God of Israel, but we are not told why he called. His name suggests that it may well be that he had nowhere else to turn, he is seen as nothing but a source of grief, but he recognises that there is a God who is able to overcome any obstacle that may be in the way of spiritual progress. His first plea was that God would bless him and enlarge his coast. This appears to be selfish at first, but we need to recognise the context. The law showed a direct correlation between spiritual desire and material prosperity; if an Israelite walked in a way that pleased the Lord, he may expect to prosper, but if not, he might expect material loss. The continuation of the prayer shows the true heart of Jabez: he acknowledged that any blessing could only come if the Lord was with him and the character of his prayer indicates that he appreciates the need for a suitable spiritual character to justify this expectation. He states this explicitly as he asks for the Lord to keep him from evil so that it does not grieve him. It is little surprise to read the comment at the end that God granted him his request. Here was a man with a desire to honour God in his life and to show the fruit of obedience in the way that the Lord deals with him. This brings a challenge to our hearts. We must not be tempted into thinking that our spiritual condition should be reflected in our material prosperity today, but we should be looking for spiritual fruit in our lives which comes as a result of walking in a way that is pleasing to the Lord. The fruits that we might expect would be the character of Christ developing within us primarily, however we also ought to see some evidence of lives that are changed as a result of our testimony, whether it be believers who are helped in their Christian pathway or the lost being brought into the good of God's salvation. These are secondary in that they are a result of a sovereign work of God; it may be that faithful service does not see outward signs of blessing while others may be used in an outward way when there is clear evidence of infidelity. We must not be tempted to move in ways that appear successful, neither must we be tempted to set aside the truth of God because we do not see the results that we might hope. We must seek His face at all times.
The next family to be highlighted are the sons of Kenaz, including Othniel. This family are noted for their craft and set up the valley of craftsmen. Here was a family that was interested in maintaining the vessels and implements that were needed for the prosperity of the people. This is no surprise when we see the link with Caleb, one of the two men who left Egypt and arrived at Canaan. Clearly, the character of the father was seen in the later generations. Once again, we are not expected to give priority to material matters however Paul does remind Timothy that the good workman will be marked by rightly dividing the word of truth; this should be the aim for each of us.
Are we living in the fulness of the blessing of the Lord?

Memory Verse 'And Jabez was more honourable than his brethren: and his mother called his name Jabez, saying, Because I bare him with sorrow', 1 Chr. 4. 9

 August 17. 	1 Chronicles 4. 21-43.
The Sons of Shelah and Simeon.
The last sons of Judah to be named are the children of Shelah. The first two of these are identified with working in fine linen. It is notable that the first son to be named is Er, the name of Tamar's first husband. It shows that Shelah was content to allow his brother's name to be maintained in the genealogies. The link to fine linen suggests righteousness so it is a further indication of a family which was concerned with doing what was right in the sight of the Lord. This is a direct contrast with the first two sons of Judah.
The remaining children of Shelah are interesting because they had dominion in Moab, a fact that suggests those who could overcome the desires of the flesh. While the later details may link to the location where they lived, the names certainly suggest commendable features such as the provision of bread suggested by Jashubilehem, which may be a phrase indicating inhabitants of Bethlehem, wisdom suggested by the old things and potters. The idea that they lived with the king for his work shows the honour which was given to these people. It comes as a challenge to us: are we interested in overcoming the flesh, providing for the needs of others, walking in wisdom and in fellowship with our Lord.
We now come to consider the children of Simeon. We are told that they did not multiply like the children of Judah, but they did inhabit their cities until the time of David. The princes of other members of the family are listed and we are told that the house of their fathers increased greatly to such an extent that they had to go out to find pasture for their flocks. When they did this, they found good, fat pasture in a open land where there was little to threaten. It appears that this was a place that appeal to them and they continued there until the time of Hezekiah. Sadly, the description of these families is not altogether one which commends the people. While it is good to see those who will dwell in peace with others around them, it is important to ensure that the peace only arises without any compromise. It appears that these sons of Simeon may have been content to dwell in a place where they were not tested. The Scripture is clear that the faithful child of God will always expect to be faced with conflict because they are in a hostile environment. While we cannot make generalisations, we all need to ensure that any peace that we enjoy is not the result of our failure to bear a faithful witness for our Lord. It is interesting that the condemnation of Moab in the prophecy of Jeremiah indicates a country which had been content to enjoy the fatness of the land without ever facing conflict. It is clear that this is a characteristic of the flesh which should not be seen amongst the children of God. The fact that the peace was shattered in the days of Hezekiah may be an indication that, when there was a desire to get right with the Lord, the peace came to an abrupt end and those who had been content to enjoy a false peace found themselves a prey to the enemy. Some five hundred of those who suffered at this time destroyed the Amalekites who had escaped at the first and lived in their land until the time when this record was written. It is clear that there were those who were not consumed in the apathy of the people around them, but were rather prepared to fight for their inheritance. Again, this brings a challenge to our hearts as to whether we are content to live in a false peace with a world that is hostile to our Lord, or if we are truly prepared to fight to maintain the inheritance that the Lord has given.
Are we seen as those who enter into the battle for the Lord?

Memory Verse 'And they found fat pasture and good, and the land was wide, and quiet, and peaceable; for they of Ham had dwelt there of old', 1 Chr. 4. 40

 August 18. 	1 Chronicles 5. 1-26.
The Sons of Reuben.
We now come to the genealogy of Reuben, the firstborn of Israel. The record notes that he is the firstborn, but he lost his birthright. Because of his immorality, this was given to the sons of Joseph, and Judah earned the place of chief ruler. It is sad to reflect on the way in which Reuben lost his position. He defiled himself with his father's wife's handmaid, then he failed to give a lead to his brothers when they wanted to kill Joseph; he was prepared to engage in deceit rather than to reject their thinking openly. On the first occasion, he lost his birthright; on the second he forfeited the right to rule which Judah took, firstly by leading the sale of Joseph to the slave traders, then by stepping up to act as surety when Joseph demanded that Benjamin should be brought to Egypt.
The sons of Reuben are traced right down to the time of the captivity, when Tilgathpileser took them away to Assyria. It is interesting to note that Reuben took possession of the land as far as the River Euphrates because of the extent of their cattle. They made war with the Hagarites in the time of Saul and took possession of all the land in the east of Gilead. The sons of Gad possessed the land alongside them in Bashan as far as Salchah. These are listed from the time of Jotham, king of Judah, and Jeroboam, king of Israel.
The character of the men who inhabited the east of the land is notable, it is a picture of the character that the Lord desires from all of His people. The first feature to be noted is that they were valiant men, this is a requirement which every one of us can fulfil. We may not all be able to do the same as others, but there is no reason why any of us should stand back from doing what we can for our Lord in the conflict. The next feature is that they were able to bear the buckler, or shield, and the sword. This is a basic requirement of conflict in those days and it is carried forward into our conflict. Our shield is faith and our sword is the word of God; these are weapons which every child of God should be able to wield. It may be that we are not public teachers, but this does not hold us back from resisting the devil by holding fast to the truth of God and knowing the word of God so that the Spirit  of God can use our knowledge to answer the challenge of the enemy. The third feature is that they were able to shoot with the bow, this suggests the ability to see danger at a distance and to deter the enemy from engaging in conflict at close quarters. While it is good to be able to resist in close combat, it is better still to be able to anticipate the danger and to answer the attack before it reaches such a dangerous situation.
We are told how they overcame the Hagarites because they cried to God in the battle and He heard them because their trust was in Him. They took spoil of cattle, and camels, sheep, donkeys and men. Many of the Hagarites were killed because the war was from God. The two and a half tribes took possession of the land until the time of the captivity.
The chapter ends with the solemn account that, even after such help from the Lord, the people chose a path of wilful idolatry, following the gods of the people of the land who had been destroyed by God from before them. Because of this, He raised up the king of Assyria to take away the people into captivity; there is no escape from His judgement.
Are we careful to look for the Lord to help in times of conflict?

Memory Verse 'And they were helped against them, and the Hagarites were delivered into their hand, and all that were with them: for they cried to God in the battle, and he was intreated of them; because they put their trust in him', 1 Chr. 5. 20
August 19. 	1 Chronicles 6. 1-48.
 The Priests and the Singers.
The next family is the family of Levi. The first of his sons to be listed is Kohath, starting with the sons of Aaron who acted as priests. Only two of these have any additional information given: Azariah was the grandson of Ahimaaz and executed the priest's office in the temple which Solomon built in Jerusalem. Eight generations later, Jehozadak went into captivity at the hand of Nebuchadnezzar. Zadok is listed in this line, but no comment is made about him. He was a man who fulfilled the meaning of his name, indicating the righteousness of God, whereas Jehozadak may be a demonstration of the righteousness of the Lord in that he was taken captive when the people followed paths of idolatry instead of obedience.
Seven generations of Gershon are listed without any further comment, followed by the children of Amminadab, the son of Kohath. These are interesting in that Korah, Elkanah and Samuel all appear in the same line. Here is evidence of the way in which the Lord can restore those who fail. Korah is notable for the rebellion that he led against Moses and Aaron, yet Samuel is remembered as a man of prayer who judged Israel faithfully until the people wanted a king and Saul was crowned. Seven generations of Merari are listed. The significance of these names is highlighted as we are told that these are the people who led the singing of the congregation in the tabernacle of the congregation, then in the house of the Lord which Solomon built the house in Jerusalem. The language is significant: the nation boasted in the temple as the house of the Lord, but the Lord shows clearly that He was equally happy to identify Himself with the tent that David pitched for Him. While we appreciate the glory of the temple that Solomon built and the way in which it points forward to the glory of our Lord as He reigns over all creation, the Lord wants us to realise that He is more interested in a genuine heart of praise from His people than in any structure that men may build. David understands this when he acknowledges that every part of the house of the Lord must tell the glory of the Lord, Psa. 29. 9.
It is good to see the character of those who lead the praise of the people. The fact that they ministered with singing indicates the joy which filled their heart as they served the Lord. The fact that they waited on their office according to their order showed that they were ready to listen to the direction of the Lord without pushing themselves forward at the expense of others. The fact that their children waited with them as they served shows that they were an example to the next generation, leaving them without excuse if they failed to fulfil the service that the Lord expected from them.
Three men are particularly identified with the songs of the people. The first is Heman, the grandson of Samuel from the family of Kohath; the second is Asaph from the family of Gershon; the last is Ethan from the family of Merari. In this way, every family of the tribe of Levi was represented in those who lead the people in singing. It is interesting to see how the challenge that Korah raised against Moses has been clearly answered by the Lord when David establishes the orders of the singers. The lesson is clear: if we leave the Lord to lead in His time and in His way, everything will be fulfilled in a way that unites the people.
Are we leaving a legacy of obedience to the Lord?

Memory Verse 'And they ministered before the dwelling place of the tabernacle of the congregation with singing, until Solomon had built the house of the LORD in Jerusalem: and then they waited on their office according to their order', 1 Chr. 6. 32
August 20. 	1 Chronicles 6. 49-81.
The Dwellings of Levi.
While members of all three families of Levi are represented among the singers, it is only Aaron and his sons who are permitted to offer the offerings of the Lord on the altar of burnt offering or to offer incense on the altar of incense. It was their place to make atonement for Israel in the way that Moses had commanded by the Lord. It is important that each person fulfils their own responsibility and no one attempts to usurp another person's position. The eleven generations of Aaron until the time when the temple was established are listed here and we are told that they had an inheritance in Hebron in the land of Judah. The lesson is important for us to grasp: it is only those who are living in the good of fellowship with the Lord who will be able to serve in the sanctuary of the Lord and to present an acceptable offering to Him. While we may enjoy the truth that every believer is a priest, we need to balance this with the realisation that true worship will only come from those who are living in the enjoyment of fellowship with the Lord. As often happens with the scriptures, there is truth which relates to our position in Christ and therefore cannot be taken away, but there is parallel truth which relates to our lives in this present world which may mean that we do not enjoy all that the Lord has brought to us.
The record notes that Caleb also had his inheritance in the fields and villages of Hebron, a picture of the fact that those who are faithful to the Lord will enjoy fellowship with Him in every aspect of their life, not just by engaging in outward priestly activity such as prayer and praise.
The remaining sons of Aaron inherit other cities in Judah and Benjamin, the places closest to Jerusalem and therefore to the house of the Lord where they were expected to minister in their priestly capacity.
The remaining sons of Kohath enjoy a portion of ten cities from the half tribe of Manasseh who had not remained on the other side of Jordan. They also receive a portion from Ephraim and from the remainder of the tribe of Manasseh.
The sons of Gershon receive a portion from Manasseh on the far side of Jordan and also from Issachar, Asher and Naphtali. The sons of Merari have their portion from Zebulon, Reuben and Gad.
The way in which the land was divided amongst the Levites means that there are Levites from each of the families in every region of the land. While this fulfils the prophecy of Jacob, that they people would be scattered throughout the tribes of Israel, it also shows the importance of the service of the sanctuary in every aspect of the life of the nation. If the faithful servant, such as Caleb, enjoyed fellowship with the Lord as much as the priestly family, then the prosperity of the people is entirely dependent upon their relationship with the Lord, not on any ability of their own. The Levites are expected to teach the people the law of God so that they follow His commandments and enjoy His blessing on their lives. Sadly, it is something which they failed to do even in Judah after the kingdom was divided.
Are we enjoying our inheritance in the heavenlies in Christ?

Memory Verse 'And to the sons of Aaron they gave the cities of Judah, namely, Hebron, the city of refuge, and Libnah with her suburbs, and Jattir, and Eshtemoa, with their suburbs', 1 Chr. 6. 57
 August 21. 	1 Chronicles 7. 1-40
More Genealogies.
This chapter details the genealogies for the  remaining families of Israel. The first tribe to be listed is Issachar and we are told the names of the heads of their tribe with the fact that there were eighty-seven thousand valiant men of might reckoned to the tribe in the days of David the king. This brings a challenge to our hearts as to whether we may all be noted as those who are valiant for the truth of God  in every situation. It is interesting that we are not told about any specific ability that they had, the emphasis is simply that they were prepared to do what they could to the best of their ability.
The next details tell us the names of the tribe of Benjamin. We are given details of families for the three sons of Benjamin. Again, we are told that they were mighty men of valour. The first two sons had just over twenty thousand men in each of their families, the third had seventeen thousand, giving a total of just under sixty thousand men. It is interesting that the family of Jediael are singled out as being fit to go out to war and to battle. This may suggest a readiness in their character to engage in the battle, rather than simply being prepared to stand by others who fought.
The next two tribes to be detailed are Naphtali and Manasseh, but there is nothing of note that is said about either of these tribes. It is a tragic reflection on them that there appears to be nothing to commend, but it is a challenge to us as to what record our Lord will have of our lives and whether we will have earned any commendation from Him when we stand at the judgement seat of Christ.
The next tribe raises even more concern in that it tells of the family of Ephraim, but the event that is highlighted is when the men of Gath slew two of the children and Ephraim went into mourning for them for a prolonged period. While it is right that we should mourn the loss of life, it is something which we have to accept and we must fulfil our duties in our life. Eventually, Ephraim's brothers comfort him and his wife bears him another son whom he calls Beriah because of the trouble that has come on his house. It appears that even after his brothers have comforted him and he has a son to replace the dead, he cannot forget his sorrow at the loss of the other sons. There is also a note that he had a daughter, Sherah, who built the two cities, Bethhoron the nether and the upper, and Uzzensherah. It is a sad reflection on the families that the sister is the one who is responsible for building although we are told about the possessions of the other families. It appears that they are content to take what is given to them, rather than to build for themselves.
The final tribe to be listed in this chapter is the tribe of Asher. We are told about these that they were choice and mighty men of valour who took their place as the chief of the princes. This takes us beyond the commendation of those listed at the beginning of the chapter as we now see men who could be trusted in a way that exceeded others. It may be that there were not as many of these, only twenty-six thousand, but what we are told indicates that the lack of number was adequately compensated for by the character of those men. We ought to desire a similar commendation in our spiritual warfare.
Are we marked out as men of war in the spiritual warfare?

Memory Verse 'And their brethren among all the families of Issachar were valiant men of might, reckoned in all by their genealogies fourscore and seven thousand', 1 Chr. 7. 5
 August 22. 	1 Chronicles 8. 1-40. 
The Sons of Benjamin.
The last tribe to have their families listed is the tribe of Benjamin, the youngest of the sons of Israel. These appear to be marked by a degree of movement. The sons of Ehud are the heads of the inhabitants of Geba who are exiled to Manahath, while the next three sons are also exiled. Another son bears children in Moab after the others had been sent away. We are not told why these sons are exiled, so we do not know if they were at fault or if there was some other reason. What is clear is that the tribe is marked by contention, something that should not characterise the people of God.
Another family is listed with the commendation that they built Ono and Lod. This is something which we should all aspire to do for our Lord. He is always looking for those who build up, not for those who divide. In addition, two of the family are listed as the heads of the families of Aijalon. They are noted for driving away the inhabitants of Gath. This is perhaps most significant in terms of the fact that they had overcome the city from which Goliath arose, but when Saul was looking for someone to engage Goliath in battle, they were not to be found.
The rest of the Benjamites that are listed are divided between the cities of Jerusalem and Gibeon. This is significant because the account at the end of Judges tells how the Levite decided to bypass Jerusalem, which belonged to the Jebusites at that time, and to go to Gibeon, which was a city of Benjamin. Clearly, the Benjamites had failed to maintain their inheritance.
The account now details the family of the Gibeonites, whose mother was Maachah. This is the family from which Saul came. The fact that Israel chose a king from the city which had treated the concubine of the Bethlehemite so disgracefully is one of the clearest indications of the character of the nation at that time. When they heard what had happened, they were quick to act in judgement and went beyond what might be thought reasonable. When they realised the implications of what they have done, they were equally quick to ignore the nature of the sin of the people. While it is true that sin must be judged and that we must be ready to show forgiveness, we need to ensure that we act in a way which does not go to extremes in either direction. Sadly, there are many instances where an overhasty judgement has led to a reversal which was too lenient; we should be balanced in all our dealings.
The details for the family of Saul show the relationship between Abner and Saul. Both Saul and David had captains for their army who were closely related to them. This may have an advantage in that the natural relationship is more likely to encourage dedication in their service. It also has the disadvantage that it may exclude others who could be more worthy of a position.
One family is highlighted as a family of mighty men which was numerous, it was a family of archers. There is not much that is said of good about archers in the Scripture; archers shot and killed Saul, Ahab and Josiah. Jacob speaks of them attacking Joseph. This is perhaps the only time that we read of archers without some evil connotation.
What character marks our families?

Memory Verse 'And the sons of Ulam were mighty men of valour, archers, and had many sons, and sons' sons, an hundred and fifty. All these are of the sons of Benjamin', 1 Chr. 8. 40

 August 23. 	1 Chronicles 9. 1-24
The First Habitations.
We are now introduced to the first inhabitants of the land as far as Israel were concerned. It is likely that the idea of first in this context is speaking of status rather than time. This is emphasised by the numbers that are given for the inhabitants. The city of Jerusalem was divided between Judah, Benjamin and the two tribes of Joseph, again suggesting that this is an account of the time when Jerusalem had already become the capital of the country. We are also told, when the list is given, that these were all the chief of their families. In addition to the four tribes, there are also priests who live in Jerusalem because this was the place where the ark and, later, the temple were situated. Included in this list is the ruler of the house of God as well as the note that there were one thousand seven hundred and sixty men who were 'very able for the work of the service of the house of God'. It is interesting that we are not told about any military prowess among the inhabitants of the city, the feature that is significant is the spiritual standing; this emphasises the true character of the people and it applies for us today. We can become so occupied with external features that we forget our first responsibility is to be a people who are occupied in the service of the Lord and, most importantly, in ensuring that every aspect of our service is performed as an act of worship for the honour of our Lord.
The next group of people to be listed our the Levites. These lived in the villages of the Netophathites. Their place of service was in the gate of the king which was towards the east. This emphasises the need for ensuring that the honour of the Lord is upheld in every aspect, particularly in respect of the king. It is interesting that Shallum, who is listed as one of the keepers, comes from the family of Korah. He and his brothers are set over the work of the service and the keepers of the gate of the tabernacle, while their fathers were also keepers over the host of the Lord. The extent of their responsibility is emphasised by the fact that Phinehas, the son of Eleazar the high priest, is named as being one of the rulers in the past. He is the priest who intervened when the camp of Israel was threatened by the idolatrous and immoral relationship of one of the people with the family of Moab. This is an indication of the character that the Lord is expecting from those who take such a place in His service.
We are told now that there were two hundred and twelve porters who were set in place by Samuel and David. They had to be able to prove their pedigree by genealogy. The picture for us today is that those who would guard the house of the Lord and guide the people of God must show their pedigree, not in terms of natural relationship, but in a character of life which demonstrates that their primary affection is for the honour of the Lord and the things of the Lord.
The extent of their service is seen in that they had to guard in every direction: North, South, East and West. There was to be no excuse for any failure to ensure that the holiness of the Lord was maintained among his people. Sadly, the history of the kings shows that they failed in this, but we need care to avoid following the same path.
What value do we set on the House of the Lord?

Memory Verse 'And their brethren, heads of the house of their fathers, a thousand and seven hundred and threescore; very able men for the work of the service of the house of God', 1 Chr. 9. 13
 August 24. 	1 Chronicles 9. 25-44.
The Levites and Saul's Family.
The opening verses detail the service that the Levites had to perform in the house of God. In addition to the porters in the earlier section, others in the family came from time to time to serve for seven days with them. The four chief porters set over them had responsibility for the  rooms and treasurers in the house of God. This was so important that they had to stay in the vicinity of the house of God so that they were available to open it every morning. This was their duty and it included ensuring that all the vessels for the service were accounted for and available to be used. They also had to ensure that the flour, wine, oil, frankincense and spices were available although it was the duty of the sons of the priests to make the ointment from the spices. This is to ensure that the ointment was not imitated, as the Lord had instructed when He gave the law to Moses.
Mattithiah, the firstborn son of Shallum, was responsible for those things which were made in the pans while other sons of Kohath were responsible to ensure that the shewbread was ready to be placed on the table every Sabbath day. 
The chief of the fathers were employed as the singers to lead the praise of the people. They were to live in the rooms of the temple where their life was open to the view of all the people. Their work was one which never ceased, but they had to engage in this both day and night. This teaches us of the importance that the Lord attaches to the praise of His people.
It is interesting to note that, while we may rightly emphasise the importance of the blood sacrifices, the details here emphasise for us that the Lord is looking for reality in the life, He is not content with an outward profession. As far as we are concerned today, the picture suggests that any profession of faith should be marked by a change of life which is pictured in the things made in the pans, and enjoyment of fellowship with the Lord as pictured in the shewbread on the table and hearts that are continually full of praise for the Lord which is seen in the work of the singers, something which cannot cease either day or night.
From the Levites, we move back to Gibeon where the line of Saul is reiterated. It is most important to notice that there is no reference to the horrific events that took place at Gibeon as recorded at the end of the book of Judges. This does not belittle the sin of the people, but rather it highlights the mercy of the Lord. We can understand why Saul would object to the choice of him as king. He is certainly not from a pedigree that we would expect for the Lord's anointed, something which may be partially due to the fact that the Lord wanted to highlight the folly of the people, but still it is also evidence of His mercy. Some of them went to live in Jerusalem near others of the family. It is interesting to note that Saul has a son named Eshbaal or Ishbosheth, a man of Baal, while Jonathan has one son who is named here, Meribbaal, This appears to be another form of Mephibosheth and suggests one who argues against Baal and expels him. We are not told of any idolatry on the part of Saul, but the names certainly suggest an association with Baal which his son countered. It may be that this was something which was not apparent openly, but it reminds us that families will often reflect the true character of the parents.
What service are we doing in the House of God?

Memory Verse 'And they lodged round about the house of God, because the charge was upon them, and the opening thereof every morning pertained to them', 1 Chr. 9. 27
 August 25. 	1 Chronicles 10. 1-14.
 The End of Saul.
The historical narrative of the book now starts with the battle that ended Saul's life. This is because the subject of the book is primarily the kingdom of Judah and the house of God. Saul had no part in the building of the house of God, but it required the house of David to be established so that the Lord could fulfil His promises to the nation through the line that He had chosen.
The record of this chapter is almost an exact copy of the account at the end of the second book of Samuel. The eldest three sons of Saul are killed by the Philistines as the Philistines pursue Saul and his sons. It is clear that there is no way of escape as the battle goes against Saul. One of the archers hits Saul with an arrow. At this time, Saul realises that his life is forfeit and he asks his armourbearer to slay him so that the uncircumcised Philistines cannot abuse him when they find him. This may be a true indication of the character of the Philistines, suggesting people who were not content with simply defeating the enemy, but rather who would inflict whatever shame they could on them in the process. This is not a request that the armourbearer could fulfil, possibly because he would appreciate that to kill Saul in this way would be an act of murder. Sadly, when the armourbearer refuses, Saul takes his own life. It is sad to see how a man who stood out physically above the rest of the people could prove to be someone who would be guilty of cowardice as far as the word of God is concerned.  The Lord will never condone either a person who takes his own life or who arranges for someone to do it on his behalf. This is the position that Scripture gives in respect of any form of taking human life.
The result of the battle is that, not only is the family of Saul killed, but the army flees in disgrace and the people from the cities around the valley where the battle took place also have to flee and leave their homes for the Philistines. Saul's reign began with such promise, but it ends in disgrace. It started with a victory over the Ammonites when they threatened to humiliate the men of Jabeshgilead, but it ends with humiliation at the hand of Philistines because Saul chose to persecute his champion who had overcome the enemy. It is sad to see the people of God in bondage, it is far worse to appreciate that the bondage could easily have been avoided but for personal prejudice and pride.
The next day, the Philistines come to lay claim to the spoil of their victory and they find the bodies of Saul and his three sons in Mount Gilboa. They strip Saul, take his head and his armour and send a message through their land so that the people can rejoice and honour their idols. They bring the armour of Saul into the house of their idols and fasten his head in the temple of Dagon. It may be that Saul has escaped from the shame that he anticipated having to face at the hand of the Philistines, but it is equally clear that his actions have brought a greater shame to the name of the Lord. It is only the bravery of the men of Jabeshgilead that brings any honour to the events at this time. The testimony of the Lord is that Saul has died because he did not obey the word of the Lord and he turned to a familiar spirit, through the witch of Endor, rather than waiting for the Lord to answer his request. The result is that the Lord slays him and gives the kingdom to David the son of Jesse. We might think that the record in 2 Samuel differs, but the Lord testifies that the heart of Saul, as He saw it, did not change right to the end of his reign.
Are we walking by faith?

Memory Verse 'And enquired not of the LORD: therefore he slew him, and turned the kingdom unto David the son of Jesse', 1 Chr. 10. 14
 August 26. 	1 Chronicles 11. 1-14.
David's Mighty Men.
The Lord glosses over two years in which the house of Saul opposed the rule of David. We are taken directly to the time when the nation of Israel gathered to David at Hebron and choose him as their king. They acknowledge him as the same bone and flesh as themselves, something which they will quickly deny at the end of the reign of Solomon when they turn away from Rehoboam and choose Jeroboam as their king. The difference is that they remember the way in which David had led the people in the time of Saul. It is important to understand that the Lord expects those who take a lead among his people to prove that they are worthy of their position. Israel makes a covenant with David before the Lord and they fulfil the word of the Lord through Samuel that David must be the king.
The next event is when David takes the city of Jerusalem after the inhabitants had defied him. David appears to have made the promise that he would give the first place in the army to the man who led the people to triumph. Joab fulfils this and takes his place, even if the rest of his history suggests that he is not worthy of such a place. It may be that this is part of the reason why Solomon so wisely points out that a vow should not be made in haste. The rest of David's triumphs at this time are summarised in the statement that he grew greater and greater because the Lord of hosts was with him. This is the key to his success.
Two of David's mighty men are now singled out for mention. The first is Jashobeam, who is called an Hachmonite. The idea of this is a child of wisdom, the record in 2 Samuel uses a different form of the same word. It emphasises the importance of wisdom as far as the battles of the Lord are concerned. The source of this wisdom must always be in the Lord Himself, as Solomon points out, 'the fear of the Lord is the beginning of wisdom'. Sadly, Solomon did not always follow his own teaching, but Jashobeam clearly does. There is a subtle difference between the two accounts: here we are told that he killed three hundred men with his spear, in the other account we are told that he lifted up his spear against eight hundred; the difference is in the precision of the language. Iit appears that there were eight hundred men arrayed against him and, when he defied them, five hundred fled and left the other three hundred to die.
The second man of note as far as this account is concerned is Eleazar, the son of Dodo. He is one of three mighty men, but his act of courage was alongside David. The Philistines gathered together for battle and there was a piece of ground which was full of barley. When the people saw the enemy, they fled but David and Eleazar set themselves in the middle of the ground and defied the Philistine army. We are not told how many Philistines they defied but it is clear that this was an act of immense bravery in that two men stood up to a whole army when the rest of the people fled in fear. We might question the need to defend one field; human wisdom would suggest that the people who fled showed wisdom by giving themselves an opportunity to regroup and prepare for a proper defence. The spiritual man will understand that we cannot compromise and we certainly cannot concede ground to the enemy. It may appear wise in today's thinking to set aside certain things which are not as important in our eyes, but the Lord expects complete obedience in every detail.
Are we marked by our courage for our Lord?

Memory Verse 'These also are the chief of the mighty men whom David had, who strengthened themselves with him in his kingdom, and with all Israel, to make him king, according to the word of the LORD concerning Israel', 1 Chr. 11. 10
 August 27. 	1 Chronicles 11. 15-47. 
 David's Mighty Men.
We now come to the exploits of three more of David's mighty men who do not attain to the first three, but are still worthy of more honour than others. These three men are numbered among the thirty captain's of David's army and they show their love for David while he was in the cave of Adullam. There was a Philistine garrison between where David was in a hold and Bethlehem. No doubt, he longed for a return to his family life and this was expressed in the desire for a drink of water from the well of Bethlehem. Immediately, these three men broke through the Philistine army and brought the water to David. He would not drink the water, but poured it out as a drink offering for the Lord. He illustrates the fact that the heart is more important than the action. We might think that it is only water, but David appreciates all that was behind the water that was offered to him. He knew that the Lord would appreciate this far more than an offering of expensive oil and wine. It is the evidence of men with a true heart of devotion, not only to David as their leader, but also to the Lord who had already sent Samuel to anoint David as the next king.
The chief of these three was Abishai the brother of Joab, who had earned his honour by defying three hundred whom he slew with his spear. The difference between Abishai and Jashobeam appears to be in the number who attacked them at the first; Abishai only faced three hundred whereas Jashobeam faced eight hundred.
The second of these was Benaiah the son of Jehoiada who was notable for many exploits of which three are detailed here. Firstly, he fought with and slew two men of Moab who were like lions. This is significant because of the character of the men; while others have fought a larger company, they did not necessarily face an enemy of the same character as these two men. The second exploit is when he went into a pit to kill a lion in snow. This shows a great degree of courage in that the lion would be at its fiercest because of the pit and the snow. Either of these would enrage the lion, so both together would bring grave danger to any who tried to fight. In addition, the snow would mean that it is impossible to have a secure footing, so fighting would be very difficult. The third act of Benaiah is to fight with a giant from Egypt who was carrying a massive spear when all that Benaiah had was a staff in his hand. He managed to take the spear from the Egyptian's hand and to use it against him. It is hard to appreciate just what was involved in such an action although, of the acts that are recorded here, this is probably the easiest and might not have warranted mention if it were the only action. The writer is clearly emphasising the fact that Benaiah was doing exploits of this nature consistently throughout his time  in the reign of David. It is little surprise that one of the first actions of Solomon is to make him the captain of his army. Joab had proved himself unworthy of the position, although David did not judge him. This was, in part because he had lost the moral right and in part because of Joab's allegiance to David in the time when he was exiled.
The remaining mighty men of David are listed for us again, including Uriah the Hittite, but with no mention of Joab. It is sad to think that David had a captain over his army who was not worthy of mention among his mighty men.
How do our actions stand in the light of Divine scrutiny?

Memory Verse 'Benaiah the son of Jehoiada, the son of a valiant man of Kabzeel, who had done many acts; he slew two lionlike men of Moab: also he went down and slew a lion in a pit in a snowy day', 1 Chr. 11. 22
 August 28.	1 Chronicles 12. 1-22.
David at Ziglag.
We are now introduced to the men who joined David while he was that Ziklag, before he had been established as king. The first to be mentioned are from the tribe of Benjamin, the family of Saul. These were men who were able to fight in every circumstance; they could use the right or the left hand to throw stones or shoot arrows. As such, they were invaluable in the defence of David and his men because they could prevent the enemy from coming too close. They are described as helpers of the war, suggesting men who were ready to do whatever might be necessary in the service of their master.
The next group to be described in more than name are the Gadites. We are told that they separated themselves to David in the hold in the wilderness. This speaks of men who were not ashamed to be identified with David even in adversity. We also ought to be marked out as those who are separated to our Lord in our conduct. In addition, they were fit for the war and able to handle the shield and buckler. These were men who would ensure that the army was protected from the enemy's attacks. The fact that their faces were like lions suggests the idea of those who would not be turned aside for any reason. In addition, they are noted for their speed. This paints a picture of a company of men who were suited both to defence or attack as the need arose. We all need to be ready both to stand for the truth and to go out with the word of God in the enemy's territory.
Eleven of these men are named and we are told that the least of them was set over a hundred while the greatest was set over a thousand men. This is evidence of the esteem in which David held them as well as the character that gave rise to such commendation.
We are now told of what they did to earn such status: they were prepared to cross the river Jordan at the time when it overflowed its banks, so the enemy would not be expecting an army to come against them. When they cross, they go through the valleys and put the enemy to flight to the east and to the west.
The next group to come to David are children of Benjamin and Judah. David asked if they had come in peace and pointed out that, if they wanted to betray him to the enemy, they would find that they are fighting against God. The chief of these men was Amasai, who assured David that they had come to join with him and to fight for him with the desire that they might know the peace that comes to those who are trusting in God.
In addition to those who joined with David in his exile, some of Manasseh joined him at the time that the Philistines came to fight with Saul. We are told here that the lords of the Philistines took advice to send David away so that he did not fight for Saul in the battle. It appears that, at least seven of the captain's of thousands in Manasseh left Saul's army and joined with David as he went back to Ziklag. This was significant because it gave David extra men who would be able to fight against the band which had taken the wives captive while David and his men had gone to join with the Philistines.
There was a continual flow of men from Saul to David until he had a great host, ready for the time when the Lord would give him the kingdom.
Are we marked out as those who are valiant in spiritual warfare?

Memory Verse 'These were of the sons of Gad, captains of the host: one of the least was over an hundred, and the greatest over a thousand', 1 Chr. 12. 14

August 29.	1 Chronicles 12. 23-40
David at Hebron.
We now move from those who joined David in his exile to those who came to David to make him king of Israel while he was at Hebron. It is notable that all of these while men who were ready for battle, but each of the tribes are characterised by a different virtue which means that they would complement each other in the battle. This is a picture of how a local church is expected to function. No one has a monopoly of gift, but rather everyone is dependent on everyone else to fulfil the work.
Men of Judah are first and their characteristic is that they carried a shield and spear. Apart from the exploits that have already been seen with Jashobeam and Abishai as they each fought with three hundred men, the spear would be a weapon that could be used at a distance yet give a significant force on impact. Arrows might be fired for a further distance, but if they do not make their mark, they have little impact. Spears would disrupt an approaching army and allow the foot soldiers to get into their ranks. The lesson for us is that we need to be on our guard and ready to defy those who would seek to make inroads amongst the people of God.
The second tribe is Simeon; there are more of them than Judah and their characteristic is in that they are mighty men of valour. This description uses two words to convey the strength of the people, something that is no doubt intended to show us that they are far superior to the average man of war. It also conveys the idea of men who have strength and are ready to use it in the battle. This is the same idea as Paul urges on the Ephesians when he asks them to be strong in the Lord and in the power of His might.
The third tribe is Levi, of whom two captains are highlighted: Jehoiada and Zadok. Zadok is noted for his might and valour in much the same way as the tribe of Simeon.
The fourth tribe is Benjamin, specifically the family of Saul. These are not as numerous as the others because of the position they held in the house of Saul. It challenges us as to how far our associations may hinder our service for the Lord.
The fifth tribe is Ephraim which is represented by more than the previous four tribes could total together. More than this, they were not only mighty men of valour but their name was known to all the tribe. Once again, this is an example for us to emulate.
Issachar is noted for their understanding, while Zebulun was notable for their ability,  their  unity and their single-minded dedication. Naphtali is highlighted for the number of captains that joined with David, while Dan and Asher are both noted for their expertise in the battle.
There were also those who came from the two and a half tribes on the further side of the river Jordan. These were more numerous than any of the other tribes and we are told that they could all keep rank with a perfect heart, making them ideal soldiers for the army of a new king. The writer also adds that, while these have been enumerated, the rest of Israel were in agreement to such an extent that they had prepared a feast that lasted three days and to which Issachar, Zebulun and Naphtali added bread, meat, meal, cakes, raisins, wine and oil in abundance.
Are we consistent and united in the things of God?

Memory Verse 'Of Zebulun, such as went forth to battle, expert in war, with all instruments of war, fifty thousand, which could keep rank: they were not of double heart', 1 Chr. 22. 33
 August 30.	1 Chronicles 13. 1-14.
The Ark Leaves Kirjathjearim.
The second act of significance in David's reign, as far as this record is concerned, is when he agrees with his captains to bring up the ark of the Lord into Jerusalem. He ensures that all the congregation of Israel are involved in this because he recognises that the ark is central to Israel's prosperity. It is the symbol of the presence of the Lord among His people and, without doubt, David recognises that this is the only security that Israel have. He wants all the people to be gathered to Jerusalem to see the ark brought back, as it had not played any part in the role of the people throughout the reign of Saul.
The people all agree to come because they appreciate that David is right in what he says. As we read the later record of the kings of Judah, it becomes apparent that there are good kings, but they are frequently unable to lead the people with them. The record here makes clear that David is not only setting a good example for the people, but he is involving them in what he does so that there is a unity in the nation. This is an example for us to follow, in most cases where there are issues among the people of God, much of the problem can be seen to arise because the people do not appreciate the reasons for doing what is asked.
The ark is still at Kirjathjearim, the place where the Philistines returned it after it was taken in battle in the days of Eli and Samuel. While this does not mean that it was forgotten for the whole of that time, it does suggest that it was not given the place of importance that it should have, even in the days of Samuel. There is a challenge for us in this. It pictures a situation where there may be an outward form of listening to the word of God, as was true in the days of Samuel at the least, but the true devotion to the Lord from the heart was not to be found in the conduct of the people. We are called to serve the Lord with a true heart, this is more important than any outward form that we may undertake. As they bring the ark, David and all Israel show their joy by singing and playing instruments of music with all their might. 
The picture is one which appears to be everything that the Lord might want from his people: there is a desire to put Him in the centre of their lives, there is a clear expression of joy and rejoicing in the Lord. Sadly, while David may be right in the choice that he makes to bring the ark of the Lord to Jerusalem, he does not take care to obey the word of God in the way in which it is done. The children of Israel bring the ark of God from Kirjathjearim in exactly the same way as it arrived there from the land of the Philistines, using a new cart. While the Lord may overlook such an action on the part of the Philistines, He cannot overlook disobedience to His Word on the part of His people.
As they come to the threshing floor of Chidon, the oxen stumble and Uzza puts his hand out to save the ark from falling. Immediately, the Lord is angry and Uzza dies. David is upset and afraid when he sees what has happened. He does not immediately understand, so he is now afraid to bring the ark to Jerusalem for fear that it may bring some greater curse on the people. He arranges it for it to be taken into the house of Obededom, a Gittite. It stays there for the next three months, during which time the Lord blesses Obededom and his house because of his faithfulness to the Lord.
Are we careful to seek the mind of the Lord in His Word?

Memory Verse 'And let us bring again the ark of our God to us: for we enquired not at it in the days of Saul', 1 Chr. 13. 3
August 31.	1 Chronicles 14. 1-17.
David's Confirmation.
In this chapter, we read of two completely different reactions to the coronation of David. The first is Hiram, the king of Tyre, who sends messengers to David and provides timber, masons and carpenters to build a house for him. In this, David recognises that the Lord has given a confirmation that he is the rightful king of Israel. He has ensured that the kingdom is recognised by the nations around, however the record notes that this is because Israel is the Lord's people. We might look at the life of David up to this time and consider that he is worthy of all that the Lord has given to him, but the Lord wants us to recognise that no one, not even a man like David, could ever earn the favour of the Lord by his efforts.
The response of David to this is that he takes more wives and he bears more children, both sons and daughters. This is sad in at least two respects. Firstly, it highlights the fact that he is prepared to put his own desires ahead of the Lord. Secondly, and more significantly, it is evidence of the character that would lead to his adultery and murder of Uriah. The law had specifically commanded that the king should not multiply wives because they would lead him away from the Lord. David chooses to ignore this and the result is that he has another thirteen children born to him in Jerusalem. When we consider how much trouble came to David because of his own family, we can understand the reason for the commandment of the Lord and we can also see how David's weakness led to trouble for the nation.
The second reaction is that the Philistines decide that they will obliterate the name of David and, with it, of Israel. They come up to the valley of Rephaim and spread themselves out so that Israel can see a mighty army that defies them. David recognises that the answer to the Philistine attack will only be found in the Lord. He asks if he should go up and if the Lord will deliver them into his hand. It is clear that David wants to be certain that the Lord is going to fight for him. He knows that he cannot accomplish anything in his own strength. The Lord promises that he will deliver the Philistines into David's hand, so David goes up and overcomes the Philistines. He acknowledges that God has broken his enemies, which is the reference to Baalperazim. This is not directly linked to idol worship, it acknowledges that the Lord is sovereign over the idols of men. David ensures that all the idols that are left by the Philistines are burned with fire so that they are not a temptation to Israel.
The Philistines come back into the valley again and David asks the Lord what he should do this time. It is important to note that he does not assume that he must do the same thing as before. The Lord has power to choose exactly how and through whom He will work. If we assume that he is going to follow a set pattern, we are opening ourselves to disappointment and failure in our service. We need a fresh direction on every occasion. On this occasion, the Lord gives David very specific instructions as to how the Lord will show Himself in the battle. It is only when David hears the sound in the tops of the mulberry trees that he must go to the battle. This sound is the evidence that God has gone out to strike the Philistines down ahead of Israel. The only time it will be safe for David to go is after the Lord has already gone out. David obeys the commandment of the Lord and smites the army of the Philistines in such a way that all the nations around are afraid to attack. While we are not called to a physical battle, similar language is used for companies of the Lord's people by Paul, 1 Cor. 14. 25.
Are we careful to commit every detail of our lives to the Lord?

Memory Verse 'David therefore did as God commanded him: and they smote the host of the Philistines from Gibeon even to Gazer',1 Chr. 14. 16
September 1.	1 Chronicles 15. 1-15.
 The Ark Brought Up.
David now prepares a place for the ark of God by pitching a tent for it in the city of David. He understands that his initial attempt failed because only the Levites should carry the ark or minister to the Lord. He has learned that, while something may appear to be reasonable, it cannot be allowed to contradict the commandment of the Lord. The Lord made clear that the ark must be carried by the staves in the way that He directed. Human reason may say that the journey from Kirjathjearim to Jerusalem is too far for the priests and Levites to carry the ark; it may suggest that the cart would be a perfectly acceptable alternative and nothing of significance has been compromised. Faith takes God at His word and obeys implicitly. If he says that the ark must be carried, this is what must happen. The same principle must apply today; there may be things which appear to have been suited to an earlier generation; if they are set out in the word of God, it is not our place to change what the Lord has said. We need to take care  that we only apply this principle to things that are clearly taught in the word of God, not to things that are traditions that have been established by men.
Once again, David gathers the whole of Israel together so that they are all present when the ark is brought up into the place that he has prepared for it. He wants the people to see that this event is central to the prosperity of the kingdom. Unless the Lord has His rightful place among the people, there is nothing of value that could ever be accomplished even if we go through the motions of outward obedience to the word of God.
David pays particular attention to the priests and the Levites. He gathers the chief of each of the families with their brothers, a total of nearly nine hundred people. He tells the chief of the families to ensure that they and their families have all been sanctified before they undertake the work. If David was guilty of overlooking the commandment of the Lord on the first occasion, he is careful to go beyond what is written to ensure that the people are in a fit state morally and spiritually as well as physically. This is a reminder to us of the need for the heart to be right as well as our outward actions. There are many examples as we go through the scriptures where problems arise because something is done in a way which may appear right, but the heart is not right.
David now spells out the serious nature of what they are doing; it is because they did not follow the commandment of the Lord that the breach came in the first instance. It is clear that, when David considered the problem that arose and the blessing that came on the house of Obededom, he recognises that any problem is not a result of the Lord acting in a harsh way. The three months in which the ark remained with Obededom are clear evidence that the Lord desires to bless as long as the people obey His voice with a true heart.
The priest and the Levites obey the instruction of David and sanctify themselves to bring the ark from Kirjathjearim. Like David, they appreciate the need to be right in the sight of the Lord. They take care on this occasion to carry the ark on their shoulders with the staves that have been made for this purpose in the exact way that the Lord had commanded Moses and they bring the ark into the city of David where the people are waiting.
Are we careful to seek the Lord in the way He directs?

Memory Verse 'Then David said, None ought to carry the ark of God but the Levites: for them hath the LORD chosen to carry the ark of God, and to minister unto him for ever', 1 Chr. 15. 2
September 2.	1 Chronicles 15. 16-16. 6.
The Joy of the People.
David asks the chief of the Levites to arrange for singers with various instruments to lead the praise of the people so that the scene that greets the ark as it comes into Jerusalem is one of total joy. This is the greatest event that the children of Israel will ever see in the time of David and he wants to ensure that any who watched the events will recognise that this is how David esteems his priorities. Most kings want to see themselves honoured; many are happy to see their captains honoured as long as it does not compete with them; they might be prepared to honour those who have performed heroic acts. David is showing here that he appreciates that the presence of the Lord with His army and His people is more important than any of these. Nothing could be accomplished without the Lord, but with him nothing is impossible. This expression of joy shows that this is not empty words, but the reality of the heart of David as he surveys his kingdom.
Three men are appointed to lead the praise of the people: Heman, Asaph and Ethan. All of these men are linked with Psalms in the book of Psalms; Heman and Ethan are credited with the eighty-eighth and eighty-ninth Psalms, while Asaph is credited with twelve Psalms including the sequence of eleven from Psalm seventy-three to Psalm eighty-three. It is of note that thirteen of the fourteen Psalms in which these three men are named are from the third section of the book of Psalms, a section which corresponds with the priestly order as set out in Leviticus. In addition to the three who lead the singing, fourteen men are named as porters or door keepers, reminding us again of the importance that the Lord attaches to maintaining the honour of His Name. This is a lesson for us to appreciate: any who truly minister to the Lord for the glory of His Name will be noted for leading the praise of the people and for maintaining His honour.
We are now told the function of each man as they need the praise of the people: Heman, Asaph and Ethan sound the symbols of brass which would have the effect of raising an alert for the people so that they are ready when the music follows. Chenaniah leads the singing of the people, because that is his skill while others joined to accompany the singing with psaltery, harps and trumpets. Four men are named as doorkeepers, yet again showing the importance of guarding the place where the ark would rest.
As the act comes into Jerusalem, David joins with the elders and captains to lead the people in praise. He dances in front of the ark. Michal, David's wife and Saul's daughter, despises him as she sees how he conducts himself.
They bring the ark of God into the tent that David pitched and offer burnt offerings and peace offerings before the Lord to celebrate the day when the Lord is given his rightful place. Here is a picture of devotion and fellowship with the Lord which is the foundation of a true witness to the name of the Lord. David ensures that every person has food to eat and wine to drink. He then appoints Levites to undertake the service of the Lord and to leave the thanksgiving and praise to the name of God. The order is significant because it reminds us that we cannot truly serve the Lord if we do not acknowledge the needs of those around us.
How do we show our joy in the Lord?

Memory Verse 'And David spake to the chief of the Levites to appoint their brethren to be the singers with instruments of musick, psalteries and harps and cymbals, sounding, by lifting up the voice with joy', 1 Chr. 15. 16
September 3.	1 Chronicles 16. 7-22
The Psalm for the Day.
David celebrates bringing the ark back to Jerusalem by writing a Psalm which he gives to Asaph. It is a celebration of the joy that the people find in the Lord. It starts with a call to thanksgiving, prayer and witness. Here are three aspects of the believer's life that should be seen at all times. The order is important because everything must come out of a thankful heart, not least because this is a recognition of the ways of God. If we do not appreciate how the Lord is working, we will not pray as we should neither will we be able to witness faithfully to His Name. Every detail of our lives should give cause for thanks because of the way in which the Lord deals with us. The recognition of the ways of the Lord with us will lead us into more earnestness when we commit our future ways into His hand and it will also add reality to the witness that we bear. We may easily stand up and use words that tell of the greatness of the Lord, but it will not accomplish as much as it would if it is clear that we are enjoying Him in our souls. The result is hearts that are full of joy  overflowing with songs of praise as we consider the greatness of the Lord. It will be clear to all who see that our hearts are full of what He is doing and that all our confidence is in Him not self.
As we go forward, there is an appreciation that we need the strength of the Lord to uphold us and that this will only be found as we seek His face at all times. If we are in any doubt, we can look back and call to mind all that he has done and we can rest in the assurance that the One Who has kept us up to this point will not fail us. This will give rise to  a prayer of faith that expects the Lord to fulfil His word rather than an expression of requests without any real expectation that they will be fulfilled. The judgements of His mouth remind us that He will always be just in what He does and says, so we need not doubt any promise that He has given. Whether we think of Israel or ourselves, we can lay claim to the certainty that He has chosen us, so we do not need to fear that He will set us aside. We can also be certain that there is no place on earth where His Word does not hold sway. This means that there is neither a place nor circumstance over which He is not in complete control; David takes us to consider that His Word will stand for a thousand generations, meaning that time will never change what He has said.
David now reiterates the promise that the Lord has given. He gave His Word to Abraham, confirmed it to Isaac and then to Jacob, and made an everlasting covenant with Israel. As we read language like this, we cannot think that it may mean anything except what it says. The Lord has given a promise to the nation of Israel and nothing will stop Him until He has fulfilled every detail that He has set out in His covenant. As we read through the prophets, especially Ezekiel, we recognise that the Lord sees the failing of man and establishes the covenant on a new basis by writing His law in their hearts.
He gave the promise to the nation when they were very few, He moved them from nation to nation and through the kingdoms but all the time His hand was on them and he would not let any harm them despite the fact that they were among people who were far greater than they were. This is never more clearly seen them in the days of Abram when he delivers Lot from the hand of Chedorlaomer with only about three hundred men. How our hearts should rejoice in the assurance that the same is true today; no power can separate us from Him.
Are our hearts full of the praise of our Lord?

Memory Verse 'Remember his marvellous works that he hath done, his wonders, and the judgments of his mouth', 1 Chr. 16. 12

September 4.	1 Chronicles 16. 23-43.
The Psalm Continued.
David now widens his call to all the earth and calls on them to show the salvation of the Lord from day to day. There is no reason why any should be ignorant of the provision that the Lord makes for all mankind. Without His hand, there would be nothing for any. Men try to disguise this by claiming that creation is simply a result of chance, but the reality is that it is a declaration of the glory of God and the evidence of His power. If it is acknowledged, it demands that He should be the object of praise that surpasses anything else that might be deemed worthy of praise. Some will even acknowledge that this is the very reason why they will hold to the theories of men rather than accept the revelation of God.
The acknowledgement of the Lord means that He will be given the glory that He deserves, so men will have to come with an offering and worship Him in holiness. David calls on men to see the Lord with the assurance that the result will be that the world will be stable and there will be joy in heaven and earth because the Lord reigns. We can rejoice in the assurance that this day will come. Zechariah describes in detail how all the nations will bring their homage to the law. Isaiah tells us of a rule of righteousness and the result will be peace for all mankind; he also tells us of the day when the desert will blossom as a rose because the Lord is given his rightful place. There will be perfect harmony and the earth will return to the conditions that preceded the fall of man and the entry of sin.
David  raises the call for men to give thanks because the Lord is good and His mercy never fails. We can rejoice in the assurance that this gives; it may not always appear to be the case, but we have the assurance that all things work together for good to them that love God. There will be many situations where we cannot understand how the Lord is working, but faith will rest in the assurance that He has a purpose in view which will be better than we might desire in our limited understanding.
David ends his Psalm with a call for the Lord to unite His people and to deliver them from their enemies so that His name can be given the honour due to it. As we consider this, we may consider how often we make the request that David made, but we need to ask our hearts whether it is for the purpose that he expresses, that the Lord may be glorified. He ends with the doxology to the Lord God of Israel and the assurance that it will not cease. All the people unite with David in praise to the Lord as they bear witness to His power.
The chapter ends with the order that David prescribed to ensure that the offerings and the praise of the Lord would not cease. The law demanded that there should be an offering in the morning and in the evening; David takes steps to ensure that when the offering is brought it is accompanied by the sound of praise, whether it be singers or music, and that everything is done according to the law of God. To this end, Asaph and his brothers must serve continually, ensuring that everything that is required for every day is fulfilled. Next, Obededom and Hosah must guard the house to ensure that no one steps out of place in the course of service. Finally, Heman and Jeduthun must lead the praise of the people with trumpets and cymbals to raise a sound that will resound through the courts, so everyone knows that the Lord is given His place. Once everything is in order, the people return to their own homes, including David who goes to bless his house
Are we careful to give all praise to our Lord?

Memory Verse 'Give unto the LORD the glory due unto his name: bring an offering, and come before him: worship the LORD in the beauty of holiness', 1 Chr. 16. 29
September 5. 	1 Chronicles 17. 1-15.
David's Desire for the Temple.
After bringing in the Ark to Jerusalem, David thinks about the fact that the Ark is in a tent but he is in the house of cedar. He can see the inconsistency of this because he is prominent when his desire is that it is the Lord who should have the pre-eminence in the kingdom.
As David speaks to Nathan the prophet about this, Nathan can see what he means and tells him to go ahead because God is with him in this. It is clear that David is thinking in the way that a spiritual man should think; the later events must not be allowed to suggest that David's motives were in any way at fault.
That night, God sends word to Nathan that he must go and tell that David must not build the house for Him. The reason that He gives is that He has been in a tent from the time that Israel were in the wilderness, he has never asked for a permanent house. The lesson here is that the Lord is identified with His people in every stage of their journey; from the time that He called them out of Egypt to the time when David makes his suggestion, the Lord has been establishing the people in their inheritance. Even in the reign of David, the Lord is bringing the nations around into subjection so that the kingdom is established. For this reason, He has never asked to build Him a house. This should be an encouragement to our hearts because we look to our Lord today as our great High Priest. We should appreciate that He knows every circumstance of our life and sympathises with us. He is not asking us to tread a path which He is not prepared to take, rather He is happy to be identified with us every step of our path.
The Lord highlights the life of David specifically and tells Nathan to remind him of the way in which the Lord took him from looking after the sheep to rule over Israel. At every stage of the journey, the Lord has been with David to overcome his enemies and to give him a name which sets him alongside the great men of the earth. He is doing the same for Israel as a nation, so that they will be established in the land and will not be moving from place to place. As the fulfilment of this, the Lord has moved from judges to lead the people to establishing David as the man who should reign and who will be used to bring all the enemies into subjection.
The next stage of the Lord's dealings is to establish the family of David with an everlasting covenant. One of his sons will be raised up and the kingdom will be established in his hand, he will build the house for the Lord and the Lord will establish his kingdom for ever. This is repeated three times in slightly different wording to emphasise the truth of the promise. While this promise was fulfilled in Solomon to a large extent, the New Testament makes clear that the only complete fulfilment is in the person of our Lord Jesus Christ, who will take the throne of David and establish a kingdom that will not be divided or overthrown. If we took the promise in respect of Solomon and his immediate sons alone, we are left with a question about the many centuries where the throne has been empty and the kingly line out of the public view to a large extent. In contrast, we understand that there is a King coming who will rule until every enemy has been brought into subjection
What are our thoughts for building a house to the glory of God?

Memory Verse 'And since the time that I commanded judges to be over my people Israel. Moreover I will subdue all thine enemies. Furthermore I tell thee that the LORD will build thee an house', 1 Chr. 17. 10
 September 6. 	1 Chronicles 17. 16-27.
The Response of David.
When Nathan has given the message to David, David goes into the presence of the Lord and acknowledges the greatness of the grace of the Lord to him. It may be that he has been denied the desire of his heart to honour the Lord in the way that he thought, but he recognises that the Lord has given him something far greater than he could have imagined. He confesses that the Lord has brought him to where he is without any merit on his part. As he looks at himself and his family, he sees no reason why he should be honoured in this way yet the Lord has chosen, not only to honour him, but also to promise that his house will be established far into the future. The Lord has ensured that David will have the honour that is given to a man of high degree.
As David continues, he acknowledges that everything that the Lord has spoken is evidence of the greatness of the heart of God; it sets him apart from all others because there is none of whom any would speak who can compare with what the Lord has done. Everything that David and the people hear of the greatness of the law sets him apart from others.
David now surveys the history of the nation and recognises that it is unique as far as the world is concerned because it is a manifestation of the character of God. He acted to bring redemption to His people when they were slaves in Egypt and to bring them into the land that He had promised by driving out nations so that the land came into their possession. If any were to review the exploits of the nation, they would be left with no alternative but to acknowledge that it is all a work of the Lord. There is no way that a nation of slaves could have escaped from Egypt in the way that Israel did. There is no way that they could have passed across the wilderness as they did for forty years without harm. There is no way that all the nations of Canaan could be driven out or brought into subjection in the way that the Lord has done for Israel.
As David considers this, he acknowledges that the Lord made Israel His people for ever. It is not that the people chose the Lord, although it may be that the Lord saw a measure of faith in each of the patriarchs. Here is the mystery that we can never fathom: the Lord sees and rewards faith in men, but He also works according to His own sovereign purpose, not because of any merit that can be found in those who receive His blessing.
David bows to the wisdom of the Lord and asks that His Word should be established both for David and for the people, but only because it will magnify the name of the Lord for ever. He is not concerned in any merit or any glory that may come to him; he is only interested in the fact that the Lord should be glorified. This is a sentiment which Paul echoes as he faces an uncertain future when he writes to the Philippians. He does not mind whether he lives or dies as long as Christ is glorified in his body. It is what the Lord wants to see in each of our hearts.
David speaks of the Lord of hosts, indicating the supremacy of the Lord over every aspect of creation. He is the God of Israel and the God to Israel. This tells that He has taken the people for himself and that He will sustain them in every circumstance.
How ready are we to accept the Lord’s will when it is not our desire?

Memory Verse 'And David the king came and sat before the LORD, and said, Who am I, O LORD God, and what is mine house, that thou hast brought me hitherto', 1 Chr. 17. 16
 September 7.	1 Chronicles 18. 1-17.
The Triumphs of David.
This chapter chronicles the triumphs of David over all his enemies. The first to come under his control are the Philistines and, notably,  Gath and her towns are taken. It is good to see the way in which the city from which Goliath came is the one which is noted for being brought under the rule of David when the Philistines oppose him.
The next to be subdued is Moab, a picture of the flesh. The fact that they serve David and bring gifts for him reminds us that of the way in which our members which were once the slaves of sin may become the servants of righteousness as a result of the work of Christ.
Hadarezer king of Zobah is next to be defeated when he tries to establish his dominion near the river Euphrates. This is an evidence of the folly of resisting the power of the Lord when He is in control. David takes a thousand chariots, seven thousand horsemen and twenty thousand footsoldiers. He destroys all the chariot horses but reserves a hundred chariots for his own use. The Syrians from Damascus come to help Hadarezer, but the result is that twenty-two thousand of them are killed and the rest become slaves of David. They bring gifts to maintain their position.
The summary of the Lord is that he preserves David wherever he went, no power could be raised against him and trial because the Lord was fighting for him. As the record continues, we find that David takes the spoil from his victory and dedicates it towards the building of the temple that Solomon would undertake. He is not interested in promoting his own glory, his prime interest is in promoting the glory of the Lord his God. This is important for us to grasp because it reminds us that we, too, are called to serve the Lord and to promote His honour, not ours. David appreciated that any victory which he won was only a result of the Lord with him, the same is true for us in every way in which we triumph over our enemies.
Tou King of Hamath sends his son to congratulate David on his triumph; he sends a gift of gold, silver and brass which David dedicates to the Lord along with the silver and gold from the other nations whom he had subdued. As we read the list of the countries that were overcome by David, we see pictures of the various aspects of the flesh. David takes nothing for himself from these, but rather dedicates all the spoils of victory to the Lord. This is a lesson for us to learn. If we allow ourselves to profit from any apparent victory over the flesh, what we are actually doing is opening ourselves for the next attack. The only way to secure a lasting victory is to rest in the Lord alone and to take nothing from the flesh, even if it may appear to be something which can be turned for the glory of God.
In addition to the victories that David accomplished himself, Abishai joins by killing eighteen thousand men of Edom in the valley of salt. No doubt, the place is significant in that salt purifies and purges, reminding us that victory over the flesh will only come as we purge our hearts from all that would defile.
David is now established in a kingdom that is marked by judgement and justice for all his people. His officers are named again, but his sons are given a place of honour next to the king, but above the other officers. This is the privilege of the child of God today.
Are we marked by victory over our enemies?

Memory Verse 'So David reigned over all Israel, and executed judgment and justice among all his people', 1 Chr. 18. 14
September 8.	1 Chronicles 19. 1-19.
Hanun, King of Ammon.
The record now moves on to the folly of the Ammonites. Nahash, their king, dies and his son, Hanun, takes the throne in his place. When David hears, he decides that he will show his respect for Nahash by sending messengers to comfort Hanun. When they come, the princes of Ammon suggest that David is only interested in spying the land to see if there will be an opportunity to overthrow the new king. It is likely that this is something which they would advise if the roles were reversed, so they are judging by their own standards. We need to take care that we never do this, but rather that we always accept people at face value unless there is genuine reason for doubt.
Because of their suspicions, Hanun takes the servants and sends them away in disgrace, having shaved them and cut their robes just below the buttocks. When David hears about what happened to his messengers, he sends others to meet them in their shame and to tell them to wait at Jerusalem until their beards have grown.
The children of Ammon quickly realise the effect of what they have done, so they send out for help from Mesopotamia, Syriamaachah and Zobah. In all, they raise an army with thirty-two thousand chariots apart from having an untold number of footsoldiers from both Maachah and Ammon. What Hanun fails to realise is that his actions will bring about what his servants suggested was David's intention. He has listened to the reasoning of men and it has led to the very situation that they claimed to be trying to avoid.
Joab quickly realises that Israel are surrounded by their enemies, so he takes the best of the army under his leadership to fight the Syrians, while he places the majority of the army under the control of his brother, Abishai. He encourages the army to be strong in the Lord, to act valiantly and to wait for the Lord to do what He chooses.
As soon as Joab and his men approach the Syrians, they flee from them. We are not told why, although in part it would be because this is not really a battle of Syria, so the people would not be motivated strongly to defend the honour of another country. Even with this, it should have been a fairly easy victory for the Syrians.
As soon as the Syrians flee, the Ammonites recognise the danger in which they are found and flee for their lives into the city. The Syrians send messengers for their fellow Syrians from beyond the river, while Joab goes to Jerusalem, reports to David, who raises an army from the whole nation and leads the battle against the Syrians. It may be at first that David was content to leave matters in the hands of Joab, but as the situation escalates, he realises that he must fulfil his position as king to lead the people in battle. The record in 2 Samuel suggests that this may have been the time when David committed adultery with Bathsheba, but as far as this record is concerned we are not given any details other than the triumph of David when he leads his army to victory, killing seven thousand charioteers as well as forty thousand footsoldiers and the captain of the Syrian host.
The servants of Hadarezer recognise what they have done and make their peace with David before they suffer any further. From that time, they refuse to give any more help to the children of Ammon, so the folly of Hanun has left him in total disgrace.
Are we careful to pay respect to those who deserve it?

Memory Verse 'And David said, I will shew kindness unto Hanun the son of Nahash, because his father shewed kindness to me', 1 Chr.19.2
September 9.	1 Chronicles 20. 1-8.
The Final Battles.
This chapter starts with the only allusion to the sin that marred the account of David's reign in 2 Samuel. On this occasion, the narrative goes immediately from the time when kings go out to battle to the time when Joab calls him to claim the crown from Rabbah, with only a passing reference to the fact that he stayed at Jerusalem. Joab receives credit for the victory, but no mention is made of the fact that a year elapses between Joab going out and David claiming the crown. This underlines how the narratives of Scripture are inspired by God to give the details which are relevant to the specific context. The sin of David is directly relevant to the history of the nation, but it has no relevance to the house of the Lord which David desired and which Solomon would build.
This narrative emphasises the spoil that David took from children of Ammon; it highlights the source of David's wealth which he would use to source materials for the house of the Lord that Solomon would build. In addition it records how severely he dealt with those enemies who would mar the witness of the people. It emphasises the fact that, before a place could be built for the honour of the Lord, sin must be put away from the people of God. It is notable that the sons of Ammon were the family of Lot. They came as a result of the incestuous relationship between Lot and his younger daughter and their character reflects their origin. As such they are a picture of the corruption of the flesh when it yields to its basest instincts. It is a reminder for us that there is no place for everything that comes from the flesh in the service of the Lord. It is notable that whereas 2 Samuel emphasises the fact that David engaged in warfare as a reason for him not building the house of the Lord, the emphasis here is that he must overcome his enemies, especially those relating to the flesh, before he can even prepare to build the house.
The remaining verses of the chapter detail the final battles in which David was engaged. Each of these involves men who were related to the giant, Goliath, whom David slew many years earlier. The first battle occurred at Gezer and involved one of the children of Goliath. On that occasion, Sibbechai the Hushathite slew Sippai and the Philistines were brought into subjection. We were not told anything more about this battle.
The second battle involved Lahmi the brother of Goliath; he had a spear that was like the beam that a weaver might use, but this did not deter Elhanan the son of Jair who killed him in the battle.
The third battle involved an unnamed son of Goliath. He was not only tall, but he had six fingers and six toes on each hand and foot. He defied Israel, but he is killed by Jonathan, a nephew of David.
In 2 Samuel, the emphasis is on the fact that David was weak because of age but there is no mention of this here. The emphasis here is on the fact that these were the family of Goliath. We are told here that they were killed by David and his servants whereas the other account tells us that the servants had to save David because of his weakness. What is clear is that the Philistines have been subdued before there is any preparation for the house of the Lord which is the prominent detail in this narrative of David's life.
Are we careful to take our place in the battle?

Memory Verse 'These were born unto the giant in Gath; and they fell by the hand of David, and by the hand of his servants', 1 Chr. 20. 8
September 10. 	1 Chronicles 21. 1-15.
The Numbering of Israel.
The details that relate directly to the building of the temple start in an unusual manner; Satan attacks the nation of Israel through David by provoking him to number the people. The description is important because the Lord notes that the attack is against the nation, not simply against David. It reminds us that the Lord views His people as a single entity and no one is allowed to take prominence, not even the king. In addition, a comparison with 2 Samuel shows us that Satan may instigate an action, but he can only undertake it if the Lord permits it.
David responds by telling Joab and the rulers of the people to number all the nation so that he knows the full extent of his kingdom. Interestingly, Joab recognises the folly of what David is doing and tries to turn him away from his purpose. He even points out that this will be a cause of trespass to Israel, showing that he recognises an attack of Satan using the pride of David. David overrules Joab's objections, so Joab fulfils the request of David. He reports that there are one million one hundred thousand men Israel and four hundred and seventy thousand men of Judah. He does not include Levi or Benjamin because he objected to the commandment of the king. It is not clear whether this number four Israel includes the tribe of Judah. If not, it means that the nation was now more than a million and a half strong. Even if Judah is included in the original number, the size of the army has nearly doubled from the time of Joshua, even though they have been faced with constant warfare over the centuries.
Sadly, it is not only Joab who was upset, the Lord is angry and sends a plague on Israel. David immediately recognises that this is the result of his action and he pleads with the Lord to judge him and to put away his iniquity. The Lord sends Gad to David with a choice of which judgement he would accept from the Lord for his sin. The three choices are: three years of famine, three months of defeat at the hands of his enemies or three days of pestilence from the Lord. David recognises that the only realistic option is to fall into the hands of the Lord. David understands that the mercy of the Lord is great, whereas the nations around are likely to show no mercy and Israel could be destroyed within three months. It is certainly true that David would appreciate that the Lord could wipe out the nation within three days if He chose, but David would also recognise that the Lord will not do this.
Seventy thousand men of Israel fall under the hand of the Lord as the pestilence comes, but when the angel comes to Jerusalem and is about to destroy it, the Lord restrains the angel because He has no desire to finish His work with His people in destruction. David's choice is vindicated, the city is spared and the Lord illustrates the way in which He will deal with His people throughout history. It may be that they will come under the judgement of God in a measured way, but He will never cast them off completely.
If this narrative shows the folly of pride and the awful effect that it may have, it also gives us the assurance that the Lord will never leave His people to utter destruction, because He is full of mercy and He must vindicate His own name
Are we interested in our glory or the Lord’s?

Memory Verse 'And God was displeased with this thing; therefore he smote Israel', 1 Chr. 21. 7
September 11.	1 Chronicles 21. 15-30.
The Plague Stayed.
The angel stands by the floor of Ornan the Jebusite. It is significant that it is a threshing floor because it reminds us that the judgement of the Lord is intended as a chastening so that we are brought into a life which is more consistent with what He desires. David sees this and falls on his face with all the elders of Israel, all of them clothed in sackcloth to show their repentance at the sin which has brought this judgement. David pleads for mercy on the basis that he is personally responsible, but the people have done nothing to merit the plague the Lord has sent.
The angel of the Lord commands Gad to tell David that he must raise an altar to the Lord, which David does.
When Ornan sees the angel, he and his four sons hide themselves in fear. Ornan was threshing wheat. This is significant because it suggests the idea of fruitfulness.
Ornan sees David coming and bows to him. David asks for the threshing floor so that he could build an altar to the Lord. He insists that he must pay the full price so that the plague will be stopped before the people are destroyed. David recognises that if he is going to offer an offering to the Lord, it will only be of value if he has paid for it in full. While we may not bring an offering in the same way as Israel, the principle is true today. If our offering is monetary, it must be something which costs us. If it is another form of offering such as thanksgiving, it must come from our heart's appreciation of the Lord and not from someone else.
Ornan is happy to give David both the threshing floor and whatever he needs for the burnt offering, whether it be an animal to sacrifice or the instruments to accompany the offering. It is certain that the Lord knew the heart of Ornan, so it is likely that He chose the place because it would test the reality of David's heart. While he may have said that he wanted to pay full price, the Lord wants to prove that he would not be tempted by a man who tries to insist that he should bear the cost. David knows that the act of offering is meaningless unless it is something which has come entirely from himself, another principle that must govern all that we bring to the Lord.
David offers both burnt offerings and peace offerings and the Lord answers when he calls with fire from heaven. He commands the angel to put his sword into the sheath. When David recognises that the Lord has answered his cry, he sacrifices to the Lord there. He will not go to the brazen altar that was at Gibeon because he was afraid of the judgement of the Lord for his sin.
It is interesting that the book which gives full details of all the preparation that David makes for the temple and its service does not link this to the occasion when David spoke to Nathan about building a house for the Lord. The emphasis here is on the fact that the place is identified as the place where the plague of sin was stopped and David sacrificed to the Lord. It is a place where he enjoyed fellowship with his Lord.
Are we careful only to offer to the Lord what comes from our own hearts?

Memory Verse 'And king David said to Ornan, Nay; but I will verily buy it for the full price: for I will not take that which is thine for the LORD, nor offer burnt offerings without cost', 1 Chr. 21. 24
September 12.	1 Chronicles 22. 1-19.
The Place of the Temple.
David recognises that the place where the angel was stopped is the place where the house of the Lord must be built and the altar established for the burnt offerings for Israel. He calls together all the strangers in the land of Israel and sets them to work to hew stones ready for the house of God. The record in 2nd Samuel makes no mention of any preparation that David made. The record of the building of the house by Solomon appears to suggest that it is all his work. These chapters will highlight the full extent of the preparation that David makes, not only for the physical building itself, but also for the service that must be performed in the house. It emphasises the importance which he attaches to this. He will not leave this for a young man like Solomon. As far as we are concerned, this emphasises the importance of older saints laying a foundation on which the younger saints can build.
Apart from the stones, David also prepares iron for the nails, an unmeasured amount of brass and cedar trees which the Zidonians and the men of Tyre bring to him. It is clear from this record and also from the record of Solomon's reign that David lived in a way which commended him to the neighbouring countries. This is in keeping with what the Lord expected. While the enemies in the land must be overthrown, those who were not in the inheritance of the Lord must have the opportunity to live at peace with the people. The same principle is seen today when we are told to live, as far as possible, at peace with all men.
David gives his reason for all that he is doing. Firstly, Solomon is young and tender so he cannot appreciate the greatness of the Lord, neither can he expect to build something which is worthy of the Lord. Secondly, the honour of the Lord must be upheld so the house must be a manifestation of His glory which will be recognised by all the surrounding nations. The record tells us, not simply that David prepared, but that he prepared abundantly.
If David prepares materials, he is careful to ensure that he prepares Solomon for the work. This is important for us to understand. Much harm has come to the testimony of the Lord over the years because believers who have taken care to ensure that they build with the right materials have not taken the same care to ensure that they prepare the next generation follow the steps. The result is that the second generation simply follow a pattern without understanding the reality of what is involved. When the work should become established after the conflict of the first generation, it can easily be undermined if the second generation do not follow from the heart.
David reminds Solomon of exactly why he has the responsibility to build a house. He also points out that Solomon will need wisdom and understanding to do the work and that he will only be able to guide the people correctly if he is careful to keep the law of the Lord for himself. He has no reason to fear because the Lord has promised to be with him, but all the preparation of David has made both in the material and in workmen to do the work will be of no value unless Solomon seeks the Lord with his heart. He commands the princes to help Solomon because they have seen all that the Lord has done throughout the reign of David, so that they have personal experience to encourage them. He reiterates that the foundation of success in their work is to seek the Lord with their heart and with their soul.
Are we prepared to give to the Lord even when another receives the honour?

Memory Verse 'Then David said, This is the house of the LORD God, and this is the altar of the burnt offering for Israel', 1 Chr. 22. 1
September 13. 	1 Chronicles 23. 1-32.
The Courses of the Levites.
When David was old, he made Solomon king over Israel, but he still saw the need to ensure that the worship of the Lord was carried on in its proper order. He wants to be certain that he does not leave any aspect of the work of the Lord undone without reason.
He calls all the princes together with the priests and the Levites. We might think that a man of war like David would give priority to the army, but this is not the case. David recognises that the only source of strength for the nation of Israel is when they trust in the Lord. This means that the foundation of prosperity for the people is in a strong and ordered priesthood. When he numbers those who are thirty years old or greater, he finds thirty-eight thousand men; these are the men who are of an age where they can fulfil the service of the Lord. They can begin to work at twenty-five, but they cannot undertake the full duties until they reach thirty. David divides the thirty-eight thousand into four groups. Twenty-four thousand are engaged in the service of the house of the Lord, six thousand are appointed as officers and judges, four thousand guard the gates of the house and the remaining four thousand lead the praise of the people on the instruments of music which David supplied. The proportions are interesting: around two thirds of the people are engaged in the service of the house of the Lord directly, while there are nearly as many engaged in leading the praise or watching the gates as in overseeing the people. The Spirit of God is showing us through David that we must give proper attention to praise and worship in the house of God and to maintain the order that the Lord has established.
The service of the Levites is divided between the three families of Levi: Gershon, Kohath and Merari. Each had their place to perform when it came to moving the camp of Israel, but that service is no longer required because the ark and its vessels will have a permanent resting place. The only specific service which is carried forward is the priesthood, but this is limited to the family of Aaron alone.
The next family to be mentioned is the family of Moses. Little is said about these other than the fact that Eliezer had only one son but that this one son had many sons.
David emphasises that the reason for this ordering of the Levites is that the Lord God of Israel has given rest to the nation, so they service of the Lord will be undertaken in the place of the Lord has chosen to the tribes of Israel. There will be no need to carry the tabernacle or its vessels any more, but the service of the Lord must continue so the Levites are reallocated to undertake other service.
The extent of their service is given in that they must ensure the fitness of the house, the courts, the chambers and all the holy things. In addition they must ensure that the  shewbread and the fine flour for the meat offerings is prepared for the priests when they come to present the offerings of the Lord. All of these things are vital to the service of the Lord, yet they might easily be overlooked by someone who is simply watching from outside. It reminds us that much of the service of the Lord is hidden from the eyes of men, but all is known to Him. In addition they must need the praise of the people both in the morning and in the evening continually.
Are we careful to ensure the Lord’s work is done for His glory?

Memory Verse 'And David divided them into courses among the sons of Levi, namely, Gershon, Kohath, and Merari', 1 Chr. 23. 6
September 14.	1 Chronicles 24. 1-31.
The Sons of Aaron.
David now appoints the orders for the priestly ministry. It is notable that the four sons of Aaron are listed although we are told that Nadab and Abihu did not have any children, but rather died before Aaron. We are not given any details of what happened, which is in keeping with the fact that judgement has been executed.
Zadok and Ahimelech are appointed as the chiefs of their respective families, although the family of Eleazar as represented by Zadok is larger than the family of Ithamar, represented on Ahimelech, so they supply more courses of priests. This is due, at least in part, to the fact that Eli was from the line of Ithamar and the judgement against Eli was already evident. This would be taken further when Abiathar himself is dismissed by Solomon because of his association with Adonijah.
Sixteen sons of Eleazar are identified as chief men who could be entrusted with the responsibility of leading a course of priests, while only eight sons of Ithamar are chosen to fulfil this function. This gives twenty-four courses of priests who would undertake the duties associated with the house of God. These include governors of the sanctuary and governors of the house of God. We might think that these terms are synonymous but the distinction emphasises the fact that both the house of God in its entirety must be maintained in a state which is becoming the presence of the Lord, but the sanctuary where incense was offered and the shewbread and lampstand stood warrants special attention. The importance for us today is that we need to remember that there are many aspects of the service of the Lord in which we can engage, but they all require spiritual discernment. The clearest example of this is when the seven were appointed to serve tables in Acts chapter 6.
David ensures that order is maintained by asking, Shemaiah the scribe to write the details so that there will be no challenge at a later time. This is done in the presence of  the king, the princes, Zadok, Ahimelech and the chief of the fathers so that any one with a reason to challenge could raise it at the time before it goes on record.
The twenty-four men who are assigned to lead the courses of the priests are listed for us, and the order of the service is listed so that there is no ground for contention. David is taking great care to ensure that the service of the Lord will be carried out in a fitting manner even after he has fallen on sleep.
The remainder of the Levites are listed according to their families and they all had their work to undertake in the service of the Lord. It may be that they did not have the same prominence as was given to others, but they were still expected to fulfil their service to the glory of God. These have their service allocated by casting lots in the presence of David, Zadok, Ithamar and the chief of the priests and the Levites. The younger members of the family were involved in this process while their fathers looked on. David, under the direction of the Lord, is careful to ensure that every aspect of the work is fulfilled in a way which brings honour to the Lord and harmony among the people. This is an example for us as to how decisions should be made among people of God.
Are we careful to guard the honour of the House of God?

Memory Verse 'And David distributed them, both Zadok of the sons of Eleazar, and Ahimelech of the sons of Ithamar, according to their offices in their service', 1 Chr. 24. 3

September 15.	1 Chronicles 25. 1-31.
The Order of Singers.
The next appointment that David makes is for those who would prophesy. These all belong to the families of three men: Asaph, Heman and Jeduthun. It is notable that these men are linked with the singing of the people. They led the singing as the Ark was brought up from Kirjathjearim into Jerusalem, now they to lead the people in singing the praise of the Lord. We would generally identify prophets as men who tell the message that the Lord has given, we do not usually think of those who lead the singing of the people, but it is clear that this is fully intended here. It is also interesting that Elisha asks for a minstrel before he tells Jehoshaphat and the other kings what the Lord has to say when the nations of Edom, Israel and Judah appear to be about to die with thirst in the wilderness. While we need to be careful to avoid the dangers of appealing to emotions or of basing doctrine on songs that we sing, we should not underestimate the value of songs in presenting the truth and impressing it on the hearts of the people.
The singing is accompanied by three instruments that are listed here: the harp and the psaltery or lyre would set the tune for the singing while the cymbals would add emphasis to what is being sung. While there is no prohibition on accompaniment for singing in the Scriptures, the New Testament does give some guidelines as to what the Lord expects from His people today. Both Ephesians and Colossians will speak of the fact that believers should be noted for singing and making melody in their heart, while 1 Corinthians will emphasise that we should sing with the understanding.
Twenty-four courses are identified in the same way as with the Levitical order for the service of the house. Each of them is led by a chief of the families that have been identified already. 
The three men who are the heads of the families are all men who are noted in the book of Psalms. It may be that the references highlight that David wrote specifically for these men because of their position, it may be that they wrote the Psalms themselves, but in either case the importance is that these are men of discernment. Even the sons who have been identified as leaders of one of the courses must come under the direction of their fathers. Their status does not give them the right to act independently. Specifically, Jeduthun and his sons prophesy with a harp, while Heman is noted for his use of the horn. Asaph is mentioned first and the characteristic that marks him is that he prophesies by order of the king.
In total two hundred and eighty-eight men are identified to lead the praise of the people; these are well marked out as instructed in the songs of the Lord and wise. Both of these characteristics are essential if they are going to fulfil the role that the Lord has given to them. The people will learn the truth of God from the songs that these men sing. If they make mistakes, they are leading the people into error; if they sing something which is incorrect, again, they mislead the people. In many ways, the work of these men could have the most serious impact on the character of the people.
Are we careful to ensure that our songs also give instruction?

Memory Verse 'So the number of them, with their brethren that were instructed in the songs of the LORD, even all that were cunning, was two hundred fourscore and eight', 1 Chr. 25. 7
September 16. 	1 Chronicles 26. 1-32
 The Order of the Porters.
This chapter deals with the porters who were responsible for guarding the house of the Lord. These are listed by their families, starting with Meshelemiah the son of Korah, a son of Asaph. He has seven sons who are linked with him in this list and he is followed by Obededom who has eight sons linked to him. The first of these, Shemaiah, has six sons linked with him in the list by name although we are told that there were sixty-two sons and brothers who are recognised as able and strong for the service that they were to undertake, while Meshelemiah has eighteen sons and brothers with him as strong men. This gives eighty Korhites in total.
In addition, the children of Merari are represented by the family of Hosah who had thirteen sons and brothers of whom four are named. 
The nature of their work is emphasised by the fact that they are recognised as strong men, but these are not limited to a single sphere of service in the way that the other Levites were. They had responsibility to guard the house in every direction as their part in the service in the house of the Lord. All the gates had to be guarded, although some required a stronger guard than others. They cast lots to determine who would be responsible for each of the gates that they had to guard.
The first gate was the one on the east and Shemaiah was responsible for this. As we view the plan of the house, the east gate will be the one that someone enters when they come directly towards the house of the Lord. As such, it would emphasise the importance of guarding the house of the Lord from a direct attack. Six Levites were assigned to this duty every day, more than to any other gate a fact that reiterates the emphasis on the need to avoid a direct attack.
The second gate to be assigned is the north gate; Zechariah the son of Shelemiah is responsible for this. He is described as a wise counsellor. This is appropriate because the North suggests adversity and this will be the cause of many questions in the minds even of men of faith. There is need for great wisdom to ensure that the onslaught of adversity does not undermine the faith of the people.
Obededom is responsible for the South while Shuppim and Hosah are responsible for the West.
Six Levites are assigned to the east, four each to the north and south, four towards Asuppim, four at the causeway to the West and two at Parbar itself.
In addition, Ahijah was set over the treasures of the house of God, but he was assisted by the sons of Laaden from the family of Gershon as well as Shebuel, a son of Gershom, the son of Moses.
The officers of David are listed and we are told that they are men of valour. One thousand seven hundred are set on the west side of Jordan while two thousand and seven hundred are set over the two and a half tribes on the other side of Jordan.
What have we brought for the Lord and His house?

Memory Verse 'Out of the spoils won in battles did they dedicate to maintain the house of the LORD', 1 Chr. 26. 27

September 17.	1 Chronicles 27. 1-34.
The Officers of David.
We now come to the record of the officers at the army of David. The natural mind would think that this is the basis of the strength of the kingdom, so it would be at the beginning of the list of service. The spiritual mind recognises that, unless our relationship with the Lord is right, nothing else will be of any consequence. This is the lesson that the Spirit of God is teaching us as He ensures that the officers who serve in the house of the Lord are detailed before we consider the officers of the army. Every officer in the army had his month when he was responsible and he had twenty-four thousand men allocated to him to undertake the duties which his service entailed. These would be the duties of guarding the king and his people in the time of peace. If an enemy attacked, the whole army might be called into action at that time. The fact that there were only twelve officers who served for a month each, rather than twenty-four courses who were responsible for two weeks indicates the priority that is given to the spiritual service. The lesson for us is that if our heart is right with the Lord, we will be in a condition where the Lord can help us against the attacks of the enemy, but no amount of physical strength or ability will ever allow us to stand if the heart is not right.
We are now given the names of the twelve principal men who was set over the courses and, in a number of instances, those who were secondary to them for one reason or another. Some of these names are familiar to us from specific exploits that have been listed. It is notable however that not all of the chief of David's mighty men are listed here. This is an encouragement to those who do not take a lead among the people of God, because it shows that the Lord is taking note of every person, not simply those who are in the public eye.
The first four captains are all men who have been recognised for specific actions in the past. Jashobeam and Dodai are both noted in the list of the three mighty men who stood out above the rest of David's men; Benaiah is listed as one who stood out above the thirty, but not in a way that attained to the first three. Asahel was killed by Abner when Israel fought with Judah, his son therefore would have taken the place as captain even before David and his men came to the city of Jerusalem. Sibbecai is one of the men who fought with the sons of Goliath and delivered David in his weakness. The fact that only three of the captains have someone associated with them may suggest that the other nine served throughout the reign of David, so they did not need to be replaced. This would be a clear indication of the triumph of David in that these would be men who, by natural reason, were likely to forfeit their life first in the battle.
In addition to the officers of the army, David set officers over each of the tribes of Israel, including a separate officer for the priestly family. He also set officers over his treasure, his storehouses, the workers in his field and vineyards, as well as his herds and flocks. His uncle, Jonathan, acted as counsellor, adviser and scribe, Ahithophel was his main counsellor with Hushai the Archite as his companion. Jehoiada, the son of Benaiah and Abiathar replaced Ahithophel after his conspiracy with Absalom. The man who was set over all the house is general of the army was Joab.
Are we prepared to go out into the battle for the Lord?

Memory Verse 'But David took not the number of them from twenty years old and under: because the LORD had said he would increase Israel like to the stars of the heavens', 1 Chr. 27. 23

September 18.	1 Chronicles 28. 1-10.
The Charge to Solomon.
Now that the preparations are in place, David gathers the rulers of Israel to Jerusalem so that he can pass on the charge to Solomon as to how he must build the house. The fact that this is the instruction which he gives first shows the importance which he attaches to this. The reason why David was so honoured by the Lord is because he put the Lord first in all his dealings.
He addresses all the people and reminds them of the way in which he wanted to build a permanent house for the ark of the covenant of the Lord. The very title which he gives emphasises his appreciation that this is the basis of Israel's prosperity. He calls it the footstool of our God, a title which shows his appreciation of God and also of the insignificance of the people in the sight of God. This does not mean that God is not interested but rather that he is immeasurably greater than any man or even nation. David had apparently started to prepare for the building, but the Lord refused to allow him to undertake the work.
David considers the choice of the Lord: he humbly recognises that it is the Lord God who has chosen him, he does not have any honour of his own. The way in which he recognises that the Lord has chosen Judah, then his father's house and finally from that house, David himself, is a clear evidence that David sees the grace of God at work in every step.
David now recognises that the Lord has chosen Solomon to be king in his place. There were many options, but the Lord sent by the hand of Nathan to say that He loved Solomon as soon as he was born. Once again, this is not something which we can readily understand or explain with natural reason; it is very likely that there were other sons who were older and possibly better fitted as far as natural reason was concerned. The response of Solomon when the Lord asked what he wanted may well be a reason why the Lord acted in this way. It is certain that Solomon shared his father's desire for the Lord to be honoured in building the house of the Lord, something that the other sons may not have appreciated in the same way.
The Lord has promised that Solomon would build the house and that he will be a son to the Lord, while the Lord will be a Father to him. The desire of the Lord is that the kingdom of Solomon should be established but Solomon must continue to obey the commandments and judgement of the Lord. It is not enough that Solomon is following a right path while David is alive, or even that he will do this while his kingdom is being established. Solomon must be consistent, but David has brought the people together because he recognises that they will influence Solomon's conduct.
David gives Solomon a final charge that he must have a perfect heart and a willing mind in his service for the Lord. The honour of the Lord must come first and if Solomon fails to uphold this, the Lord may be forced to move elsewhere.
What is the true desire of our heart?

Memory Verse 'And thou, Solomon my son, know thou the God of thy father, and serve him with a perfect heart and with a willing mind: for the LORD searcheth all hearts, and understandeth all the imaginations of the thoughts: if thou seek him, he will be found of thee; but if thou forsake him, he will cast thee off for ever', 1 Chr. 28. 9
September 19.	1 Chronicles 28. 11-21. 
The Pattern of the House.
David now gives Solomon the details of the pattern for the house with its porch, rooms, treasuries, chambers, inner parlours, and the place of the mercy seat. We are told that he was given this pattern by the Spirit, including the courts that surrounded the house. The Lord does not leave anything open to the interpretation of men, however He does not place every detail on record. The reason for this is that He does not want any imitation. The same was true for the tabernacle when He gave the instructions to Moses. As far as we are concerned today, the same principle will apply: we must gather with the Lord and His people in obedience to the pattern that He has set out, however we must be careful to ensure that we do not allow human interpretation to take the same importance as the word of God.
The order of service for the priests and Levites is set out as part of this pattern. This teaches us the important principle that the character of those who serve and the way in which they fulfil the service is as important as the actual pattern that they follow.
As far as the materials are concerned, David provides the gold and silver for all the instruments that are required for every form of service. The vessels that are listed start with the candlesticks or lampstands, reminding us that the testimony to the Lord and His glory must be first in all our considerations. In one sense, we are not here to preach the gospel, but rather to declare the glory of the Lord. As we do that, the work of the Spirit of God is to draw men and women to Christ in repentance and faith. The lampstands are followed by the tables of shewbread, teaching us that the result of upholding the glory of the Lord is that we are drawn into fellowship with Him. This is the opposite of what the devil would have us believe; it is true that Moses was told that no man can look on God and live, but the mercy seat assures us that sin has been dealt with and there is an way of approach to God, so we do not need to stand in fear. The material for the flesh hooks, bowls, cups and basins are also provided by David this allows the offerings to be brought and presented as required by the Lord. This means that the people may be maintained in their place of fellowship with the Lord because sin has been dealt with as the Lord requires. The final items to be detailed are the altar of incense and the chariot of the cherubim. These emphasise the acceptance of the people of God, the incense speaking of the fragrance of Christ which is seen in His people because of the value of His work, while the chariot of the cherubim shows that there is no condemnation because of the blood that is sprinkled on the mercy seat. David reiterates that the Lord has provided the pattern for all this; nothing is what David thinks and nothing is intended to bring honour either to David or to Solomon who would undertake the work.
David reassures Solomon that he can go forward in the assurance that the Lord will be with him and will not fail him until he has finished everything that the Lord has set out. It is interesting that this is the charge which the Lord gave to Joshua when he was about to enter into the land. The lesson is that we need the grace of God to uphold us just as much when we are trying to maintain a witness to His name as we do when we go out to battle against the enemies of the Lord and to claim the inheritance of the Lord.
How much have we given to the Lord?

Memory Verse 'And the pattern of all that he had by the spirit, of the courts of the house of the LORD, and of all the chambers round about, of the treasuries of the house of God, and of the treasuries of the dedicated things', 1 Chr. 28. 12
September 20.	1 Chronicles 29. 1-9.
The Zeal to Give.
David reiterates the fact that the house is to be built for the Lord, not for men. He uses the title, palace, to emphasise his desire that this should be seen as a place of prominence; it is the place where a dignity lives, to such an extent that he is, in effect, making the statement that the Lord must have higher place than the king in the thinking of the people.
David tells that he has prepared with all his might for the house of his God; he wants the people to understand that he has done everything in his power to ensure that nothing is lacking. He has provided all that is needed to build a house for the Lord. He lists gold, silver, brass, iron, wood, onyx stones and every variety of stone that could be imagined to enhance the appearance of the house. Beyond this, David has gone over and above what was required, giving from his own treasuries and abundance of silver and gold. It may be that this is a reiteration of what he has already said, but it is also possible that this is further treasure that he has given, in which case it would roughly double what David has given and the figure already quoted is such that it exceeds the wealth of most individuals today.
As we read through all that David has prepared, it becomes clear that he is not content with ensuring that the house fulfils its purpose and no more, his desire is clearly that it will fulfil its purpose in such a way that no one can be in any doubt as to the importance of the Lord and the honour that the people want to give to the name of their God. This is a place which exceeds any place known to men in that day because it is a dwelling for a God who is the living God and, as such, cannot be compared with any other.
As if this was not enough, David wants his example to energise others in their service. He raises the challenge as to who is willing to follow the example of the king by consecrating their service to the Lord. He does not ask who will contribute to the house, there is nothing to be added as far as this is concerned. The question is who will give to the Lord, because there is no limit to what we can do for Him. This brings a challenge to us today, because we have been brought into the house of God as a result of the work of Christ and we cannot add anything to this, but we can give our lives wholeheartedly to His service.
The result is that the captains offer for the service of the house in in a way that exceeds what David quotes in the earlier verse. We do not know what sorts of things people may have given before this time, but when they see the example of their king and what he is prepared to give, the result is that there is nothing too much for them to do. This should be the effect of the work of Christ in our heart, He has done so much for us that nothing should be too much for us to do for Him. Not only do the people give in abundance, but they give with joy as well. When they look at David and his example, they find it impossible not to be moved to follow with enthusiasm. This gives a double challenge to our hearts. Any examples that David gives is far less than what our Lord has given for us, so our response should be far greater. In addition, our lives should be an example to others which encourages them to follow the Lord with greater dedication. It is not enough that we enjoyed the goodness of the Lord for ourselves, that enjoyment should spill over in our example to others.
Do we set a good example for others to follow?

Memory Verse 'Then the people rejoiced, for that they offered willingly, because with perfect heart they offered willingly to the LORD: and David the king also rejoiced with great joy', 1 Chr. 29. 9
September 21.	1 Chronicles 29. 10-30.
Thanksgiving and Worship.
David brings his charges to an end with the doxology which exalts the name of the Lord God of Israel. He acknowledges Him as Father of the nation, reminding the people that without the Lord they would not even be a nation. This is a good perspective for each of us to acknowledge; just as Israel owe their existence to the Lord, so every believer owes his life to the Lord alone. If a backward look reminds us that we would have no life apart from the Lord, there is also a forward look that reminds us that the relationship cannot be broken. Just as Israel look on with assurance that the Lord will fulfil His promise to the people, so we can rejoice in the assurance that the Lord will never let us go.
The reason for this assurance is that the Lord is in sovereign control; there is no wealth that does not have its source in Him, neither is there any power or honour that can ever defy His Word. He is supreme, He makes great and He gives strength to accomplish His purpose,
in contrast, David considers what the people are. They are strangers with no claim on Him, their days are like a shadow which quickly passes, unlike the Lord who is eternal. Anything that David and the people have brought is only what the Lord Himself has already given to them.
David now appeals to the Lord Who knows the heart to recognise that he has brought his offering out of upright heart. The evidence of the people is that they have followed his example in giving willingly, not by compulsion. While the house is to be built for the glory of God, it must be something which has been done in a completely voluntary manner for the Lord to have the glory that He desires from His people.
David recognises that people are prone to failure, so he asks that the Lord will remind the people continually of His goodness, so that they desire the honour of the Lord alone. He prays specifically for Solomon, because he recognises the responsibility will now fall on Solomon to fulfil the work that David has started.
David ends by calling on the whole congregation to trace the Lord something which they willingly do both in lip and in sacrifices which they bring to the Lord. They eat and drink before the Lord and they conform Solomon as king with Zadok as priest.
The record notes that Solomon reigns with support from all the congregation, including the princes, the mighty men and the sons of David. The Lord honours him by giving him greater honour and majesty than has been known to any before this time. This may appear little at first, but the description would include men like Moses and Joshua as well as Saul and David.
The book ends with a summary of the reign of David. His rule extended over the whole nation for forty years. The first seven years were in Hebron, while the main part of the reign was in Jerusalem. We are told that he reached a good old age, full of days, riches and honour. This tells us of someone who surpassed others. His life was lived to the full for the glory of God and he received a recompense from God the like of which has not been seen since that time.
Are we those who love the appearing of our Lord?

Memory Verse 'Then Solomon sat on the throne of the LORD as king instead of David his father, and prospered; and all Israel obeyed him', 1 Chr. 29. 23
September 22. 	2 Chronicles 1. 1-17.
The Vision of Solomon.
We now come to the reign of Solomon and we are introduced to a king to be strengthened because the Lord is with him and magnifies him. He starts in a way which he has learned from his father. He speaks to all the leaders of the people and then takes all the congregation to Gibeon so that they can worship the Lord in the place where the tabernacle had been pitched. This is commendable because it is the place where the Lord expected the people to offer, but it is sad to note that the ark of God had been separated from the tabernacle. The first separation occurred when the Ark was taken into battle in the days of Eli, then it was returned to Kirjathjearim, before David brought it back to Jerusalem and placed it in a tent which he pitched. While it is good that David brought it to Jerusalem, it is sad that he did not ensure that the Ark was placed in its rightful position in the holiest place. It is likely that this is another example of someone who goes back to earlier days, but not to the source of authority, the word of God.
The writer makes clear that Solomon and the people did present there offerings on the altar of burnt offering which was at the tabernacle in Gibeon; they offered a thousand burnt offerings on it, clear evidence of an intention to follow the Lord in true devotion.
That night, God appears to Solomon and offers him the choice of what he desires; as far as the record is concerned, there is no qualification or limitation placed on this offer; Solomon is at liberty to ask for whatever he chooses. As he hears the request, Solomon surveys all that the Lord has done, and recognises that it is all of His mercy that Solomon has been allowed to reign over such a great people. He realises that he cannot perform this in his own strength or wisdom, so he asks for wisdom and knowledge so that he can rule in a way that fulfils the purpose of the Lord for His people. God promises that, because Solomon answered in the way that he did, He will give riches, wealth and honour as well as the wisdom for which he asked. The result will be that Solomon will stand apart from all the kings that there have ever been because of the wisdom which the Lord will give him. It is sad to read the wisdom of Solomon, especially in the book of Proverbs, and then to think of the trouble that came on the nation because Solomon did not follow the advice which he gave. It is a solemn reminder to us that all the knowledge and wisdom in the world will be of no value whatever unless we actually apply it to our lives.
Solomon returns to Jerusalem and reigns over Israel. Sadly, one of the first things that we read is that he gathers chariots and horsemen which was expressly forbidden by the law of God. He is doing what the wisdom of man tell him to do, but he is ignoring the word of God and opening himself to danger. He then increases his wealth so that silver and gold I was readily available as trees and he goes back to Egypt both for the horses and for the linen yarn that would show the extent of his riches. The Lord has promised him riches, wealth and honour, but he uses the riches in order to buy things which would display his honour. The fact that these come from Egypt only emphasises the folly of Solomon in turning to the world rather than to the Lord. While David had spent his wealth to prepare a house for the Lord, Solomon spends his to exalt his own standing in the eyes of men.
Are we alert to the dangers that can grow from small beginnings?

Memory Verse 'Give me now wisdom and knowledge, that I may go out and come in before this people: for who can judge this thy people, that is so great', 2 Chr. 1. 10
September 23. 	2 Chronicles 2. 1-18.
The House Begun.
We are not told anything more about the reign of Solomon until such time as he determines to build the house for the name of the Lord and a house for his kingdom. The later details indicates that these were two separate houses. The way in which they are linked here may suggest the idea that Solomon is setting himself alongside the Lord even if he gives priority to Him. There is an important lesson that we will need to learn, the Lord must have complete control, it is not enough simply to give him priority.
Solomon appoints seventy-two thousand men to carry the loads and eighty thousand men to hew out the stones from the mountain with a further three thousand six hundred to oversee the work. This appears to be a sensible division of labour to ensure that the work is properly supervised without placing so many men in authority that the labourers are discouraged.
Solomon now turns to Huram the king of Tyre, who had proved himself earlier by sending cedar trees to David so that he could build a house for himself. It was this which started David's thinking regarding the house for the Lord and now Solomon goes to the same man for help so that the house will be built in the best possible way for the glory of God. Solomon tells the purpose of the house as a place where the name of the Lord is honoured as His people bring their offerings, whether incense, the shewbread or the burnt offerings at their appointed times. It must also be of such a character that it clearly shows that the God of Israel is a greater God than all the gods of the lands that surround the nation. Even as Solomon makes this request, he recognises that he is trying to undertake an impossible task because there is no one who is capable of achieving what the Lord deserves. Solomon is certainly not capable of fulfilling this work himself, so he asks Huram to send someone who is able to do all that is required. He particularly asks for someone who can undertake the cunning work or embroidery in gold and silver, purple, crimson and blue. In addition, he must be able to work with brass and iron and to perform engraving with the men who are already with Solomon. Once again, we see the wisdom of Solomon in recognising where his own craftsmen fall short, but also in ensuring that they are not displaced by someone from outside. Finally, Solomon asks for an abundance of timber that he will need to complete the house and he knows that the men of Tyre will fulfil this in a way that the Israelites cannot. He promises payment for all who engage in this work, reminding us that the Lord will reward His servants who engage in His work for His glory.
Huram replies in writing to Solomon and commends him for his wisdom; he sends a man to perform the work that Solomon has requested, although he is a man of Tyre, his mother is one of the daughters of Dan. He promises to supply the goods by sea to Joppa, from where it can be carried to Jerusalem.
Solomon determines that there are enough strangers in the land of Israel to allow him to use them as labourers to undertake the work that is required in bringing the materials for the house of God. He will not choose his own people to perform the menial tasks.
Do we remember that the Work of God can only be performed by the people of God?

Memory Verse 'But who is able to build him an house, seeing the heaven and heaven of heavens cannot contain him? who am I then, that I should build him an house, save only to burn sacrifice before him', 2 Chr. 2. 6
September 24. 	2 Chronicles 3. 1-17.
 The Building Commenced.
Solomon now begins to build a house. At first, it may appear that he has taken three years to prepare for this, but he needed to establish himself and his kingdom as well as making preparation for the correct workmen and materials to be available. In the context of his day, this was not an unduly long delay. He builds in the place that David prepared, where the judgement of God stopped after David had numbered the nation.
The details start with the outline of the house: it was sixty cubits long by twenty cubits broad with a porch that was twenty cubits square in front of the house. The height was hundred and twenty cubits; this is interesting because the height is double the length of the main building and 50% larger than the length of the house and porch combined. We are not told the reason for this, but it is likely that it will make the building stand out from everything else in the city. This would be enhanced by the fact that the porch was overlaid with pure gold on the inside. The main house was covered with fir tree and overlaid with fine gold, with palm trees and chains set on it. The fir is notable for its height and its straightness. As such, it would suggest a picture of uprightness and therefore emphasise the fact that the character of God in His righteousness must be prominent in the house of God. The palm tree would emphasise the idea of victory, indicating that the house is a picture of the triumph of the Lord. This is consistent with its timing in that it could not be built until a king had been established on the throne who was not associated with warfare. In this way it is a picture of our Lord when He will reign as King of kings and Lord of lords. This will be a reign of righteousness in which there is complete evidence of His triumph. The fact that it is overlaid with fine gold alludes to the truth that He will be seen in all the glory of Godhead in His saints in that day.
The house was decorated with precious stones and the best gold which he used to overlay the house, the beams the posts and the walls as well as the doors. Once again, he uses fine goal to show that the glory of God in that day will be manifest in His work of redemption that He has accomplished in those who believe.
The most holy house forms the inner square of the house, as with the tabernacle, it is one third of the whole. Such is the character of the most holy place that it is overlaid with fine gold and even the nails are made from gold, showing that Solomon has learned the lesson that David teaches in Psalm twenty-nine, every part of the house of the Lord must be a demonstration of His glory.
Two cherubim are made for the most holy place, with their wings stretched out; each wing is five cubits so the four wings of the two cherubim reach across the width of the house. Once again, these are overlaid with gold and they face inwards. The most holy place is separated from the rest of the house with a veil in the same way as the tabernacle. The description of the veil matches the veil of the tabernacle with blue, purple, crimson and fine linen, cherubim are woven into the veil, possibly as embroidery in that we are told that he wrought cherubim on it. Everything is a manifestation of the glory of the Lord.
Are our lives securely founded on our Lord Jesus Christ?

Memory Verse 'And he reared up the pillars before the temple, one on the right hand, and the other on the left; and called the name of that on the right hand Jachin, and the name of that on the left Boaz', 2 Chr. 3. 17
September 25. 	2 Chronicles 4. 1-22.
The Vessels of the House.
The narrative moves on to the vessels that are required for the house. The first vessel to be listed is the altar of brass; this was twenty cubits square with a height of ten cubits. This is consistent with the fact that the temple was larger than te tabernacle, although it is still much larger in proportion. It may also reflect the fact that the nation is larger, but the assurance is that there is still adequate provision for all people. There is also a bath with a diameter of ten cubits and a depth of five cubits. The fact that we are told the circumference is thirty cubits may be understood by the fact that the diameter is measured at the outer edge while the circumference is measured at the inner; we are told that the thickness was a hand-breadth. We are also told that it held three thousand baths, emphasising the fact that there is cleansing for all who need it. The bath is held by twelve oxen, three facing in each direction teaching us that there is divine cleansing for all. The priests were to wash in the bath, but there were seven lavers where they would wash the offerings. There was no distinction made in the tabernacle where there was only one laver which had to be used for washing. We are not told about the placing of these vessels, but it appears that they were placed in the court of the temple, indicating that the people must approach in the value of the sacrifice and in the good of cleansing practically.
We are now taken inside the temple and the first vessels to be mentioned are the ten lampstands, five on either side. These are made of gold although no details are given of the exact design, possibly because they are made in the same way as the lampstand in the tabernacle. There are also five tables on either side. This teaches us the importance of the truth of God and fellowship. The lampstands reminds us of our responsibility to walk according to the word of God. While we have been brought into a relationship with God, this needs to be maintained by a walk that is consistent with the truth. The result of this will be that we enjoy fellowship with God. There are also one hundred basins which are used for the service of the house of God.
The next details that we are given relate to the court of the priests and the great court. In particular, we are told about the doors for the court: these are overlaid with brass, emphasising the need for holiness in the sight of God before any can serve in the precincts of the house of God.
As well as the vessels described above, Huram makes the pots, the shovels and the basins for the service of the Lord. He also made the two pillars with their chapiters and wreaths, which are described in detail here. The pillars are adorned with a wreath of pomegranates, an indication that the Lord is looking for fruit as well as the fact that we will all be perfected and will be a display of fruit for the glory of God in the day when our Lord is manifested. The total of all that was made is so great that the weight of brass could never be measured and this was in addition to the vast array of vessels and implements that were made of gold or pure gold. These are listed towards the end of the chapter, but we are not told the exact weight or value of gold that was used.
Are we living in the good of the cleansing work of Christ?

Memory Verse: 'And Huram made the pots, and the shovels, and the basons. And Huram finished the work that he was to make for king Solomon for the house of God', 2 Chr. 4. 11
September 26. 	2 Chronicles 5. 1-14.
The Work Completed.
The narrative moves on to the completion of the house. We are not given all the details of the building in the way that we are in 1 Kings, however we are told that Solomon brings everything that David has dedicated: silver, gold and all the instruments which he places in the treasures the house of God. The emphasis here is more on what is added to the basic requirement of the Lord rather than the details of everything that was made. This is teaching us the lesson that the Lord is taking notice of the heart of His people, rather than the outward form. The lesson for us is clearly seen in Revelation chapter 2 when the Lord addresses the company in Ephesus. As He starts, the commendation of the Lord might suggest that this is an ideal company, yet He reserves almost the one of the severe reprimands for these people. He gives the reason: they have left their first love; all the outward form in the world could not compensate for a heart that is wrong.
Solomon gathers the elders of Israel with all the heads and chiefs to bring the Ark from the place that David had prepared to the house of the Lord that Solomon has now built. We are told that all the men of Israel gathered to the king in the feast the seventh month. This should have happened because the Lord dictated that the people should gather for the Day of Atonement followed by the Feast of Tabernacles. It appears that this did not happen, to such an extent that we are told in Nehemiah that the feast which they kept on that occasion was the first time that the people followed the pattern since the days of Joshua. The implication is that, while they kept the feast on this occasion and possibly others, they did not take care to test what they did against the word of God.
The priests bring up the Ark into his place in the most holy place of the temple, under the wings of the cherubim, then those with the state from the Ark in such a way that they could be seen from the Ark but not from outside. They remained in place until the time when this record was written.
The only items left in the Ark are the two tables which written by the Lord and given to Moses at Horeb. It is interesting that the Lord chooses the name, Horeb, rather than Sinai to describe the place. This is because Horeb is the place where the Lord announced deliverance from bondage, whereas Sinai is the place where the people placed themselves under the bondage to the law. The lesson here is that the people have been delivered from the bondage of the law because the righteousness of the law is fulfilled in them by a work of God in Christ and this is the only basis on which the people can truly enter into rest. The fact that Aaron's rod and the pot of manna are not found reminds us that the wilderness journey is complete and, in picture, the people have entered into their inheritance.
The trumpeters and singers, led by Asaph, Heman and Jeduthun, unite in praise in such a way that it sounds like a single voice raising praise and honour to the name of the Lord and acknowledgement of His goodness and His mercy that never fails. The Lord answers with a cloud that fills the house of the Lord so that the priests could not stay there to minister because of the glory of the Lord. This is the Lord desire whenever His people meet.
Are we living in the anticipation of the glory of the Lord?

Memory Verse 'There was nothing in the ark save the two tables which Moses put therein at Horeb, when the LORD made a covenant with the children of Israel, when they came out of Egypt', 2 Chr. 5. 10
September 27.	2 Chronicles 6. 1-13
The Temple Dedicated.
Solomon now begins to offer praise and thanksgiving as He considers the wonder of the fact that the Lord has chosen to dwell among His people. This is something which we can easily take for granted and yet it is really so immense that our hearts should rejoice and be humbled at the same time. He begins by recognising that the Lord has said that He will dwell in thick darkness; we are not told here, but the reason is that no one can look on the Lord and live in their natural state. Solomon can call to mind the fact that the Lord told Moses this, yet He has chosen to live in the house that Solomon has made. Moses is one of the great men of Scripture, but he could not look on the face of the Lord. This emphasises the immense privilege that is ours today when we may know the Spirit of the Lord living in us. It is a wonder that He would live in such a magnificent place as Solomon, it should be more marvellous in our eyes that he lives in us either individually or as a company of His people.
Solomon now turns the people and calls a blessing from the Lord on them. He acknowledges that the Lord has fulfilled what He said to David. He has chosen a city in which He set His name and He has set up a ruler who will build a house for Him. Once again, this is truth with which we can easily become familiar, without recognising just what is involved in this. We can likely lay claim to the promise of the Lord that He will be with His people whenever two or three gather together in His name and, because we are used to what it means in measure at least, we overlook what it must have meant for Israel to see the Lord recognising the temple that Solomon had built as a place where He would live, something that had never happened before that time. Previously, the Lord had only dwelt in a tent
The Lord established David as the ruler whose family would continue to reign in Jerusalem, but when David wanted to build a house for the Lord, the Lord answered that David's son would fulfil this work rather than David himself. Solomon recognises that he is only fulfilling the exercise of his father, rather than anything that he has desired of himself. He also recognises that it is only because the Lord has fulfilled His Word that Solomon has been able to take the throne and to build the house.
Solomon recognises the part that the Lord plays in the life of the people. He acknowledges that the Ark is central because it typifies the fact that the Lord is with His people as well as the covenant that the Lord has made with them, without which they would be open to the attack from any and every enemy that surrounds them.
Up to this point in time, everything about Solomon in this record is commendable. He has recognised his weakness, he has acknowledged that he owes everything both to the Lord and to his father, David. He is a good example for us to follow because he shows exactly how someone should act even if they have immense privilege. Paul reflects a similar idea when he encourages Timothy to charge the rich that they should not be high-minded but rather live in the fear of the Lord. In this respect, Solomon is similar to Saul who started well, but allowed himself to be distracted.
Are we occupied with thoughts of the praise and glory of our Lord?

Memory Verse 'And he said, Blessed be the LORD God of Israel, who hath with his hands fulfilled that which he spake with his mouth to my father David', 2 Chr. 6. 4
September 28.	2 Chronicles 6. 14-42.
The Prayer of Solomon.
Solomon now leads the people in prayer, standing on a scaffold five cubits square and three cubits high. Once again he shows his reverence by kneeling in front of all the congregation and lifting his hands to heaven. He acknowledges the greatness of the Lord God of Israel in His faithfulness to those servants who walk before Him with a true heart. He realises that the faithfulness of the Lord is not just something which is generally true, it is evident in the dealings of the Lord with his father David. He uses this as the basis on which he now brings his request, effectively asking the Lord to complete what He has already begun. This is a fundamental of the prayer of faith. It is not believing that the Lord will give whatever we ask without question, but rather understanding what the Lord wants for His people, and asking Him to fulfil it. As he asks, Solomon recognises and acknowledges that it is no light thing to make request of God; He is so great that the universe is not big enough to hold Him, far less a house which is being built by any man on the earth, even if it is the most magnificent building that has been seen up to that time.
Solomon now moves on to consider the real prospect that the people will fail. He knows that the heart of man is prone to sin. He is no doubt equally aware that Israel have failed the Lord on many occasions throughout their history. He looks at the possibility of individual failure and collective failure as well as the prospect that Israel may come under the judgement of the Lord because of turning away from Him. Solomon does not ask that the Lord should overlook sin but rather that he should judge righteously and mercifully. Specifically, he asks that the people may be at liberty to turn and pray to the Lord by looking towards the house where the Lord has promised to set His name. If they do this, while confessing their sins, Solomon asks that the Lord should respect their prayer and forgive their sin. His desire is that this will mean that they recognise both the righteousness and the mercy of the Lord, so they fear Him and walk in obedience to His Word. There is a clear parallel in the New Testament with the teaching of John: he points out that if we confess our sins, God is faithful and just to forgive and to cleanse from all unrighteousness, but this is on the basis that we walk in the light and appreciate the value of the blood of Christ to cleanse from sin.
Solomon now considers the possibility of strangers and he asks that the same privilege should be afforded to them. He considers the question of warfare and asks that the Lord will hear the prayer of His people when they are faced with battle and they pray towards the city and the house of God. Finally, he acknowledges that the people might sin in such a way that the Lord causes them to be taken captive. He asks for the same option to be granted when the people recognise their sin and turn in confession towards the city and the house of the Lord.
Solomon ends his prayer the plea that the Lord will rest in the place that he has built and that the priests and the people may know the salvation of the Lord and rejoice in His goodness. Specifically, he asks that the Lord will show mercy for the sake of David his servant.
Are we marked as people of prayer?

Memory Verse 'Have respect therefore to the prayer of thy servant, and to his supplication, O LORD my God, to hearken unto the cry and the prayer which thy servant prayeth before thee', 2 Chr. 6. 19

September 29.	2 Chronicles 7. 1-22.
The Answer of the Lord.
The Lord answers Solomon by sending fire from heaven to consume burnt offerings and sacrifices. He also fills the house with His glory so that the priests could not go into the house. This is a repetition of what happened when the tabernacle was first erected and, as such, it is a vindication of the work that Solomon has done in building the house. If there was any doubt in the minds of any that this was something that the Lord wanted, it would now have been answered by what the Lord does here.
The people fall on their faces to the ground and worship the Lord, acknowledging that He is good and His mercy endures for ever. They echo the words of Solomon and show that there is a complete unity in thought between the king and his people. This is what the Lord desires, more than the building which Solomon has erected.
Solomon offers a sacrifice as he leads the people in dedication to the Lord: he presents twenty-two thousand oxen and a hundred and twenty thousand sheep as sacrifices in dedication of the house of God. The priests and the Levites fulfil their responsibilities with the Levites using the instruments that David prepared for the house of the Lord and the priests sounding trumpets as they testify, the mercy of the Lord for all the people.
The extent of the offerings which Solomon presents on behalf of the people is so great that they use the middle court in front of the house of the Lord because the altar was not large enough for all the offerings that he presented.
We now learn about the heart of Solomon as he takes care to do everything that comes into his heart to do with the glory of the Lord. Sadly, there is possibly the first indication of the problems that would arise because he shows the same zeal for his own house. He is giving due honour to the Lord, but he retains honour for himself as well.
The Lord appears to Solomon again to commend what he has done and to tell that He has heard his prayer. He reassures Solomon that, if He sends a pestilence among the people in any way, this will be removed if they turn to to the Lord from the heart in the way that Solomon has requested.
The Lord reiterates His promise to Solomon personally, but this is conditional on the conduct of Solomon; he must follow the example of his father David, but he does the Lord will ensure that his family continue to rule over the people. He warns that if Solomon turns away from the path of obedience and serves other gods, then he will bring judgement on his family and it will become an example to all nations of the severity of the judgement of the Lord. Where they might have looked at the kingdom and the house of the Lord in all its glory and honoured the Lord in view of this, they would rather look at the judgement that has come on the people and recognise that this is the result of turning away from the Lord who has been merciful with them for so long.
The lesson for us is that the Lord will have glory for His name whether it is because He works through His people, or because He judges their sin.
Do we acknowledge the honour of the Name of the Lord?

Memory Verse 'And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house', 2 Chr. 7. 2
September 30.	2 Chronicles 8. 1-18.
Solomon and Huram.
We now come to the end of the twenty years of Solomon's reign in which he built the house of the Lord and his own house. The record here does not tell us how the time was split, but the parallel record tells us that seven of these years were building the house of the Lord and thirteen were building Solomon's own house. Even if we allow for the fact that David made preparation for the house of the Lord, it is still a reasonable indication of where Solomon's priorities lie. We cannot deny that Solomon could only build what the Lord wanted, but it is clear that he wanted more for himself than the Lord did.
Solomon builds the cities which Huram restores to him. Once again, we are not told here that the record in Kings suggests that these are the twenty cities which Solomon offered, but which failed to satisfy Huram. It may be that Huram had unreasonable expectations, but it is also likely that Solomon wanted to minimise the payments that he would make for the services that Huram and his men had given. It is a sad reflection on the testimony of the Lord when His people fail to give proper payment for services that they receive. It may be that this is the cause of dispute in later years when the Syrians lay claim to some of the cities of Judah and Israel. Certainly, the language here suggests that Solomon was perfectly content to let the children of Israel live in cities over which Syria had some claim.
We now have record of other cities which Solomon built. Some were store cities, some for chariots or for horsemen, but all were built according to the desire of Solomon throughout all the land of his dominion.
We see that Solomon fulfils the law in that he made the people who did not belong to Israel to become tributaries and to serve him, while the Israelites became officers or men of war.
Solomon brings the daughter of Pharaoh from the city of David into the house that he had built for her, because he would not let her live in the house of David. His reason was that the Ark of the Lord had been there, so the place was holy. It is good to see that he recognises the importance of maintaining the holiness of the Lord, but it does raise the question as to why he should marry someone who is not fit to live in a place where the Ark has been. This should challenge our hearts, because it is easy for us to fall into the same dangers and open the testimony to a charge of inconsistency.
Solomon offers the offerings of the law that was given through Moses on the altar which he had built as the law of God decreed. He was careful to ensure that the correct offerings were brought according to the days, whether a standard day, a sabbath, a new moon or a feast day; everything was performed in perfect order to meet the demands of the law and the dictates of David who established the various orders of priests and Levites.
When the work was complete, Solomon and Huram join together to raise a Navy. He goes to Eziongeber and then to Eloth in the land of Edom. Huram supplies the men who go with the servants of Solomon to Ophir and bring back four hundred and fifty talents of gold for Solomon. No mention is made of any payment to Huram but it may be that Solomon had paid Huram in advance for the services that his seamen would provide
Are we marked out as those who provide for worship to ascend to our God?

Memory Verse 'And the priests could not enter into the house of the LORD, because the glory of the LORD had filled the LORD'S house', 2 Chr. 8. 12
October 1.	2 Chronicles 9. 1-12.
The Queen of Sheba
These verses record an occasion which highlights the honour that came to Solomon during his life. The queen of Sheba hears about his fame and comes to test him. She indicates later that she was doubtful about the truth of the report which she had heard. It is probable that she came with the thought that she would expose the flaws in Solomon's wisdom. She spoke about everything that she could imagine to expose an area where Solomon was lacking, but he answered her on every occasion. She also came with an abundance of presents for Solomon, which may have been intended to remind him that there were other wealthy rulers in other places. This is an action which is reflected in the life of our Lord. There were several occasions when the people tried to trap Him, but two are particularly notable in this respect. In Luke chapter 11 verse 53, the scribes and Pharisees urged Him vehemently because they wanted to find something that hey could use as an accusation against Him, while each of the writers records the occasion when an array of the various factions joined to test Him. Herodians, Pharisees, Sadducees and lawyers all joined in the conflict, but He left them completely silenced.
The writer records seven features of Solomon which joined to leave the woman speechless. The first is his wisdom, something which was God-given and therefore it could not be surpassed, but we have already seen how our Lord is greater than Solomon in wisdom. The second is His house: this is a clear declaration of His wealth, which was given by God and surpassed any of His generation and, probably in real terms, any in history, yet we think of our Lord as a Son over His own house, which is far greater than any house that Solomon could build. The third is the meat of his table: we can readily see that this is answered by the provision that our Lord makes for every one of His people every day of their lives. The fourth is the sitting or dwelling of his servants: we are not told any details of this, but we have the certain promise of a dwelling in the Father's house. The fifth is the appearance of his ministers, a truth that applies to us as those who are clothed in the garments of salvation. The sixth is the appearance of his cup-bearers, answered by the assurance of our Lord that His desire for us is fulness of joy. Finally, she saw his ascent to the house of the Lord, but this was merely a path to a representation of the true; our Lord has ascended on high, far above every name that is named.
As she reviews this,  the queen is forced to confess that she came with her doubts, thinking that the report was exaggerated, but she left convinced because the report came short of all that she saw. How our hearts rejoice to recognise the truth of this for us. Any words that may be used to describe our Lord can only take away from the glory that is due to His name. All that she can do is to honour the king and, beyond the king, the God Who set him on the throne. She recognises that it is only the love of God for His people that could have given rise to a king like Solomon on the throne of Israel. She honours him with gold, spices and precious stones, the like of the spice had not been seen. As she makes her present to the king, so the servants of Huram come with Solomon's men and bring gold, precious stones and algum or almug trees – probably sandalwood, something which had never been seen before in that area.
Are we careful to give all due honour to our Lord?

Memory Verse 'Howbeit I believed not their words, until I came, and mine eyes had seen it: and, behold, the one half of the greatness of thy wisdom was not told me: for thou exceedest the fame that I heard', 2 Chr. 9. 6
October 2. 	2 Chronicles 9. 13-31.
The Glory of Solomon.
These verses outline the root of Solomon's failure: he allowed the honour and glory that the Lord gave to him to become the source of pride. The verses start with details of all that came to him: six hundred and sixty-six talents of gold apart from what merchants brought or other kings and governors gave to him. He made two hundred targets of beaten gold and three hundred shields of gold which he placed in the house in the forest of Lebanon. It is evident that this was purely for show: the targets and shields would be of little value in battle, while the placing of them was not where they would be used. In addition, he made a throne of ivory which he overlaid with pure gold and the description of the throne clearly suggests something that was intended as a display of his glory. He did not even condescend to use silver for drinking or for other vessels in his house, everything was made of gold or pure gold; he did not bother to take account of any silver that he might have.
He and Huram join together and sent ships to Tarshish which come back every three years bringing gold, silver, ivory, apes and peacocks. The confederacy is something which the Scripture would indicate should be avoided, but the way in which Solomon uses this to multiply his own possessions only serves to highlight the way in which he allows his pride to govern his actions. God had promised that he would become rich, but he should have been content to allow the Lord to bring the riches in His own time and in His own way. This is a warning to us, because we can all be guilty of using a promise from the Lord as justification for doing something that achieves the end that the Lord has promised without taking care to ensure that we are fulfilling what the Lord asks from us.
The result of all this is that Solomon surpasses all the kings of the earth in both riches and wisdom. They all come to hear the wisdom that God has put into his heart, and when they do they bring gifts of silver, gold, clothing and other gifts which serve to multiply his possessions. Even when the law might indicate that prosperity is often the result of faithfulness, it is clear that the Lord does not condone such actions.
The result of all this is Solomon has four thousand stalls of horses and chariots with twelve thousand horsemen across his country, which extends from the river Euphrates to the land of the Philistines and to Egypt. This is the largest area that the kingdom ever covered, but sadly it was also the precursor to the division of the kingdom which has never been remedied to this day. It is a reminder to us that material prosperity can prove to be very dangerous as well as divisive. Paul warns the rich in his day not to become high-minded, but rather to use their riches for the benefit of those around who were in need. It is clear that Solomon did not do this especially when we read the accusation that is laid against him when Rehoboam tries to claim the throne. One of the concerns that is raised is that Solomon has taken advantage of the people and made them work as slaves for his own honour rather than to show mercy. It is not clear from the the record of Solomon's reign exactly when this took place, but it would appear that it happened after Solomon had built a house for the Lord. We might be able to understand that Solomon wanted the house of the Lord to be built by the best workers that were available, but we are told that he did not use the men of Israel as slaves for this. It appears to be only when he was increasing his own glory rather than building for the Lord that he does this.
Do we guard against the danger of pride in our achievements?

Memory Verse: “And king Solomon passed all the kings of the earth in riches and wisdom', 2 Chr. 9. 22
October 3.	 2 Chronicles 10. 1-19.
The Rebellion of Israel.
Israel gather at Shechem with a view to making Rehoboam king in succession to Solomon, but when Jeroboam hears in Egypt that Solomon has died, he returns and becomes the spokesman for the people as they ask Rehoboam to lighten the burden that his father had laid on them. Rehoboam answers in a way that suggests that he will follow the example of his father in terms of wisdom, he asks the people to give him three days to consider their request. It is likely that the people would have gone away content because, if Rehoboam was likely to deny the request, he might be expected to raise an objection immediately.
The next act of Rehoboam also shows wisdom because he asks the older counsellors who had advised his father. While Solomon had clearly shown a lack of wisdom in his dealings with the people at the end of his reign, his counsellors would still be the most likely people to understand the thinking of Solomon and to give sound advice. They advise Rehoboam to grant the request of the people on the basis that this would secure his rule.
Rehoboam chooses to ignore the advice of his older counsellors and to turn to the young men who were his contemporaries. In this, he shows exactly the opposite way of thinking to his father; when the Lord appeared to Solomon, Solomon confessed his youth and lack of wisdom and recognise that he needed wisdom. In contrast, Rehoboam clearly has his own agenda and turns to the men who are likely to agree with him. They advise him to use the request as a basis to assert his authority by adding to the burden of the people. We can understand the thinking of these men, but it is fatally flawed in that Rehoboam does not have the means to assert such authority. Certainly, if the people had made an unreasonable request, or had asked Rehoboam to go against the law of the Lord, he may have been justified in refusing the request. It is clear that this was not the case, but rather the people gave Rehoboam every opportunity to secure his authority without conflict.
The saddest part of these events is the fact that Rehoboam does not even consider the need to ask the Lord for wisdom. This should have been first thought in his mind, but it does not even appear to be a consideration for him.
At the end of three days, Rehoboam answers the people with the response suggested by his contemporaries. He also appears to answer in a provocative way. This is something that we should always try to avoid. There will be times when there is no easy answer, but we can always do our best to present it in a palatable way. This will go a long way to avoiding conflict.
When Israel heard the answer of Rehoboam, they challenged him with the statement that they had no part with David but they would return to their own tents and leave Rehoboam to reign over his own family. This was the fulfilment of what the Lord had spoken by the hand of Ahijah. It is another example of the balance between Divine sovereignty and human responsibility, the Lord has already determined what will happen, but the actions of Rehoboam precipitate the situation. As with so many of these events, we have no way of knowing what would have happened if Rehoboam had followed the advice of the older men, but it is irrelevant as he did not. The purpose of the Lord was fulfilled.
Where do we look for advice in times of decision?

Memory Verse 'And the king answered them roughly; and king Rehoboam forsook the counsel of the old men', 2 Chr. 10. 13
October 4.	2 Chronicles 11. 1-23
The Start of Rehoboam.
Rehoboam returns to Jerusalem and gathers an army of one hundred and eighty thousand chosen men to fight against Israel because he wants to bring the kingdom back under his control. With an army like this at his disposal, human reason would say that victory was certain. The ten tribes would not have time to organise an army whereas the chief officers of Rehoboam's army would be the same as they had been for Solomon.
The Lord sends Shemaiah to warn him that they must not go out and fight against their brethren because the events that happened have been orchestrated by the Lord. This is the fulfilment of the prophecy that the Lord made, Rehoboam has given Israel the perfect reason to do what the Lord had said. The fact that the Lord speaks of Israel as their brethren is a reminder to Rehoboam that he should never view the two groups as separate nations. There is a lesson for us in this, while we may not be happy to associate with every activity that another group of Christians undertakes, we should always remember that they are our brethren in Christ, redeemed in the same way as we are and brought into the same family by the Spirit of God. It is not our place to fight with them, rather we should show the love of Christ to them and demonstrate to the world that we do belong to the same God and Lord.
The people listen to the word of the Lord and go back to their houses rather than fighting against Jeroboam and the people who were with him. This only serves to highlight the folly of Rehoboam when he failed to ask counsel from the Lord in the first instance.
The record now details all the defences that Rehoboam set in place. It emphasises the tragedy of what has happened because many of these cities border the part of the nation of Israel which is under the control of Jeroboam. If the division had never occurred, these cities would not need to be fortified in the way that they are at this time. He clearly anticipates the possibility of a siege because he stores provisions such as oil and wine as well as food in the cities. Sadly, these appear to be fortified in a way which the other places are not. It stands as a warning to us against taking more care over maintaining the division between the people of God than in defending the nation from attack from the common enemies of all the people of God.
After the initial failure, the first three years of Rehoboam's reign appear to be a time of wisdom and prosperity. The priests and Levites gather to Rehoboam, possibly because they will be given their rightful place in contrast to the ways of Jeroboam who ordained his own priesthood from the lowest of the people. Rehoboam follows the example of David and Solomon; he also takes three wives from the family of Jesse and David, even if one of things is the daughter of Absalom. She is given a privileged position as his favourite wife, so Abijah is made the chief ruler. He places all his children in positions of authority throughout the land. Sadly, we are told twice that he desired many wives and took eighteen with sixty concubines.
What influences control our lives?

Memory Verse 'Thus saith the LORD, Ye shall not go up, nor fight against your brethren: return every man to his house: for this thing is done of me. And they obeyed the words of the LORD, and returned from going against Jeroboam', 2 Chr. 11. 4
October 5.	 2 Chronicles 12. 1-16.
The End of Rehoboam.
At the end of three years, when Rehoboam has established the kingdom, he forsakes the law of the Lord and leads Israel away from the path of obedience. It is likely that this is an evidence of pride on his part. When the nation divided and the Lord stated that this was His doing, Rehoboam quickly realise that he had to understand what the Lord wanted him to do. Now that the kingdom has been established, he appears to think that he can go in the way that he wants. The Lord sends Shishak, the king of Egypt, to chastise him for his transgression. It is interesting that the Lord chastises Rehoboam, but does not appear to chastise Jeroboam in the same way. It is a reminder that we cannot gauge the mind of the Lord from the way in which He acts at a specific time. It also reminds us that greater privilege will bring greater responsibility. If the army that Rehoboam could muster might appear far greater than Jeroboam would have been able to answer, the army that Shishak brings is many times more numerous than anything that Rehoboam could gather.
Shemaiah comes to Rehoboam again with a message from the Lord to say that this is a judgement which Rehoboam and the princes have brought on the people. They have forsaken the Lord, so He has left them as a prey to Shishak.
When the king and his princes hear the message from the Lord, they humbled themselves and acknowledge that the Lord is righteous. It may be that they thought that they could live without the Lord, but they quickly recognise that this is not the case. The result is that the Lord sends a second message to assure them that He will give some deliverance, even if the people cannot escape the consequences of their action entirely. This is an important principle, sin will always bring a consequence even if we may escape from the full price of disobedience. They will be forced to become servants to Shishak and the golden shields which Solomon had made are taken away by Shishak along with treasures from the house of the Lord and the king's house. Rehoboam replaces them with shields of brass which he gives to the captain of the guard. These appear to be kept for ceremonial use, as we are told that they were brought out when the king came into the house of the Lord and returned to the guard chamber after they had been used.
As we come to the summary of Rehoboam's reign, we find that the Lord turned His wrath away so that He did not destroy him completely. After the attack of Shishak, things went well in Judah. Despite this, the Lord highlights that the mother of Rehoboam was Maachah, an Ammonitess and that he did evil in the sight of the Lord because he did not seek the Lord from his heart. This is important to note. Firstly, it reminds us that the Lord is looking for devotion from the heart, but also, it reminds us that no amount of prosperity can be taken as evidence that the Lord favours the person.
The only other details that we are told about Rehoboam is that there was a constant warfare with Jeroboam. This is recorded by both the writer here and the writer in the book of Kings, but neither writer give explicit detail of any of the warfare. This may again remind us that the Lord takes no pleasure in conflict among His own people.
What is the testimony of the Lord to our lives?

Memory Verse 'And when he humbled himself, the wrath of the LORD turned from him, that he would not destroy him altogether: and also in Judah things went well', 2 Chr. 12.  12
October 6. 	2 Chronicles 13. 1-22.
The Reign of Abijah.
Abijah replaces his father Rehoboam as king of Judah in the eighteenth year of Jeroboam and reigns for three years, which are marked with war between the two kings. As the armies face each other, the army of Israel outnumbers the army of Judah by two to one, but Abijah recognises that they help of the Lord is more important than the might of men. He stands on Mount Zemaraim and challenges Jeroboam and his army to recognise the truth of their history. He goes back to the promise of the Lord to David and lays claim to the fact that this was the decree of God. Jeroboam is a servant of Solomon who has rebelled against his lord at a time when Rehoboam was young. He has taken advantage of this with the help of worthless people who were only interested in promoting their own glory. He points out that, while there may be a multitude of people with the army of Israel, they are standing against the kingdom that the Lord has set up. He contrasts the gods of Israel, which were two golden calves, with the Lord God of Israel who is the living God. He contrasts the priests of Israel who were set up by men using their own ideas with the priests of Judah who were appointed by God. Finally, but most importantly, he points out that they have forsaken the Lord God of Israel, but the God whom they have forsaken is the God in whom Judah trusts. They give expression to this by the fact that they maintain the offerings of the Lord every morning and every evening. They offer burnt offerings and incense, they place the shewbread on the table and the candlesticks burn every evening as evidence that the people are giving the Lord the place that He desires in the hearts of His people.
As we read the words of Abijah, we can see the evidence of a man who is trusting in the Lord and in His promises,. We also see someone who has chosen to ignore those parts of the word of God which do not suit him. The Lord gave a promise to David, but He also clearly told Rehoboam that the division was from Himself. He recognises the folly of Rehoboam because of his youth, but he does not acknowledge that he ignored the advice of older men. We need to be careful to ensure that we are true to the word of God. It may be that there are things which we can claim to do that others do not, but it is equally true that there will generally be things which they do that we should but do not.
Jeroboam sets an ambush behind the men of Judah so that they have to fight in both directions. It is likely that he was doing this even while Abijah was laying claim to the promises of the Lord. The result is that Abijah is forced to prove the reality of words that he has claimed. He has spoken of the priests to blow the trumpets and the help of the Lord with him, now he is in a position where this is the only option that is available. As Judah see their position, they cry to the Lord and the priests sound the trumpets, then they raise a shout and God answers by striking Jeroboam and his army. The people have proven that what they said with their lips is what they believe in their heart, so the Lord honours their faith because they relied on Him. The nation of Israel lose five hundred thousand chosen men, over half of their army, and Jeroboam is left in weakness from which he would never recover until his death even though he outlived Abijah. Sadly, Abijah fails to obey the Lord as far as wives are concerned, so he marries fourteen wives and has twenty-two sons and sixteen daughters.
Do we remember to call on the Lord in every circumstance or only in distress?

Memory Verse 'And when Judah looked back, behold, the battle was before and behind: and they cried unto the LORD, and the priests sounded with the trumpets', 2 Chr. 13. 14
October 7.	 2 Chronicles 14. 1-15.
Asa and the Ethiopians.
After the death of Abijah, Asa his son reigns and there is rest for ten years. Asa shows his devotion to the Lord by removing the altars of the idols, the high places, the images and the groves. We are told that this is the reason why the commendation is given that he did what was good and right. We are also told that he went further in that he commanded Judah to seek the Lord and to obey His Word. There are a number of kings who set a good example for the people, but there are few who are is careful to ensure that the people follow the example they set. Asa realised that the prosperity of the nation depended on their obedience to the Lord, so he took steps to ensure that they were true to what the Lord expected from them. He also ensure that the idolatry was removed throughout the land, not just in Jerusalem. This is important for us to note, it is easy to deal with things that are clearly seen near us, but to take no steps to deal with matters which may arise at a distance. Asa understood that the testimony of the nation would be marred if any of the people failed to follow the ways of the Lord.
Asa was also careful to recognise that the rest which he enjoyed for the first ten years of his reign was not guaranteed to continue, so he used that time to prepare the people for the possibility of an attack. He built cities which had walls to as a defence with towers to allow watchmen to warn of the possibility of attacks and gates and bars to ensure that no one could enter without the knowledge of the people. He is careful to acknowledge that it is the goodness of the Lord which has given them rest and that this is also because they have sought Him. It is implicit in this that he recognises the importance of continuing to obey the Lord in order to prosper.
The result of all this preparation for us that he had an army of five hundred and eighty thousand: three hundred thousand from Judah and two hundred and eighty thousand from Benjamin. All of these were valiant men who would be ready to fight the enemy without fear. Asa now has to learn the lesson that the Lord does not always reward faithfulness with rest. The Ethiopians come with an army that vastly outnumbers the army of Asa to the extent of being around eighteen times larger. In addition, the Ethiopians have three hundred chariots. Despite this, Asa goes out to battle. This is an act of faith because the circumstances are impossible, but Asa acts in a way that shows his faith in the Lord to deliver.
When the time comes for the battle, Asa calls on the Lord his God to help. Here is the secret of his strength, he knows the Lord in a personal way and this is the only reason that he could take his army against the Ethiopians. The extent of his faith is seen as he prays based on the fact that it is nothing to the Lord to help His people. He recognises that need and that the strength nor the size of the army is of any consequence to the Lord. It is from a prayer like this that believers have derived the statement, 'With God one man is a majority'. The Lord honours the faith of Asa and strikes the Ethiopians so that they flee before Asa and Judah, who pursue them as far as Gerar and overthrow them to such an extent that they cannot recover. The army that came to take a small nation is left as a prey that was spoiled to the enrichment of Judah who returned to Jerusalem with abundance as well as the triumph.
Are we marked by helping to heal wounds?

Memory Verse 'And Asa did that which was good and right in the eyes of the LORD his God', 2 Chr. 14. 2
October 8.	2 Chronicles 15. 1-19.
The Dedication of Asa.
When Asa returns from the battle, Azariah the son of Oded comes out to meet him and the army that is with him to bring a message from the Lord for them. He clearly addresses the people as well as Asa and assures them that the Lord is with them as long as they seek Him. They must be prepared for the fact that He will forsake them if they turn away from Him. This is a timely warning because there is no greater danger for the people of God than when they return from a great victory. It is easy to be lifted up in pride and to forget that the victory was only won in the strength of the Lord.
Asa responds to this by taking steps to ensure that the people are taught. For a long time, they had not recognised the Lord as they should, neither have they had a priest to teach them, so they did not know the law as they ought. Despite this, they did turn to the Lord and seek Him when they were in trouble and He recognises this. It appears that while the land had enjoyed rest, the Lord had vexed the countries around so that they were in trouble and conflict. The assurance of the Lord through Azariah is that the Lord will reward His people if they are faithful to Him.
Asa responds to this by a renewed zeal to remove idolatry from the land and by renewing the altar of the Lord which appears to have fallen into disrepair. He then gathers the whole nation together in the fifteenth year of his reign so that they can bring an offering to the Lord from the spoil which they had brought from their triumph and to recommit their lives to the Lord in deeper dedication, to such an extent that they would put to death any who turned away from the Lord.
As we read of the dedication of the people, it should challenge our hearts regarding our commitment to the Lord. These are not people who have turned away and are now returning to the Lord, they are people who have spent years under the direction of Asa in putting away idolatry. These are not people who are faced with an enemy that leaves them in a hopeless situation so they turn to the Lord as a last resort, these are people who have just overcome one of the mightiest armies that the world had ever seen up to that time in history. If ever there was a company who could justly claim that they had given themselves to doing what the Lord wanted and that they had seen the reward of such an action, it was these people. They could easily have rested on what they had done and said that the Lord was merely commending them, but warning that they must continue to live as they were. It appears that this does not cross their minds but rather, they recognise that anything they have done over the previous years is only the beginning. This is always true for the child of God. Paul nears the end of his life when he writes to the Philippian believers, he has already mentioned the possibility of departing to be with Christ. He still looks at his life and acknowledges that he has not reached the standard that is consistent with the calling of the believer. There is only one person in the whole course of human history who genuinely live a life that was not lacking in one way or another, that is our Lord Jesus Christ.
The whole nation rejoices in the choice that they have made, while Asa recognises that he must set an example by removing his grandmother, Maachah, from her position and destroying the idol which she had made. Asa now enjoys another twenty years of peace.
How careful are we to right the wrongs of the past?

Memory Verse 'Be ye strong therefore, and let not your hands be weak: for your work shall be rewarded', 2 Chr. 15. 7
October 9.	2 Chronicles 16. 1-14.
The End of Asa.
After thirty-five years in which he has led the people for the glory of God, the last years of Asa's reign are in marked contrast to the early years. The first problem arises when Baasha, the king of Israel, comes up against Judah and builds Ramah so that he could ensure that no one crosses between Israel and Judah. This, in itself, is evidence of the effect of Asa's rule. The problem was that Israelites would see the prosperity of Judah and would want to share in it. There may also be a problem that discontents in Judah might want to leave, but Baasha would appreciate that such people bring trouble to his own kingdom as well. This is something for us to consider. It is easy for people to move from one place to another, but if they have caused unrest in the first place, it is likely that they will do the same in another. Sadly, Asa's response to this is to use the treasures of the house of the Lord and his own house in order to bribe Benhadad, the king of Syria, to attack Israel from the north. It is sad to see the order that the writer gives. The fact that the treasures of the house of the Lord are mentioned first implies that Asa was ready to use the Lord's money to do what he should have trusted the Lord Himself to do. While we cannot advocate a faith that claims to rely on the Lord but does nothing, we must not go so far in the other direction that we think to do what we can without recourse to the Lord. At the beginning of his reign, Asa had no choice. It appears that now he is prepared to make use of his own resources rather than trusting in the Lord as he was forced to do at first.
Asa places Benhadad in an awkward position, Benhadad has an agreement with Baasha that he has to break in order to fulfil Asa's request. This is something that we should never ask from anyone purely for our own ends. It may be that someone has made an agreement which goes against the word of God, this would be wrong in the sight of God and would need to be corrected at whatever cost was incurred. If the agreement does not contradict the word of God, it should be honoured in every situation and we should never ask any to go against this. When Baasha hears that Benhadad is attacking the north of his kingdom, he stops building Ramah and Asa takes away the stones and timber to build Geba and Mizpah.
The Lord takes note of all that is happening and sends Hanani to warn him about his folly. He reminds Asa of the victory that the Lord gave over the Ethiopians and warns him that, because he has done this, Syria will continue to be a threat to the people. Asa adds to his sin by placing Hanani in prison and by oppressing others of the people. The man who set such an example for the people of God over so many years has become an example of failure. It reminds us that we can never be content with the progress that we have made, as soon as we are, failure will follow.
The record ends with a reference to the book of Kings for a more detailed account of the acts of Asa, but then the writer adds a further failure. After thirty-nine years, Asa has a disease in his feet which increases. Everything about his past should have taught him that the right action was to seek the Lord but he chooses to turn to the physicians. Our Lord is interested in every circumstance. We may turn to a doctor for help if we have a medical problem, but we should commit the matter into the hands of the Lord.
Let us be careful to finish the course as well as we begin.

Memory Verse 'For the eyes of the LORD run to and fro throughout the whole earth, to shew himself strong in the behalf of them whose heart is perfect toward him. Herein thou hast done foolishly: therefore from henceforth thou shalt have wars', 2 Chr. 16. 9
October 10.	 2 Chronicles 17. 1-19.
The Beginning of Jehoshaphat.
Jehoshaphat replaces Asa as king of Judah and he strengthens his defences against Israel by setting men in all the fortified cities and building garrisons in both Judah and the cities of Ephraim which Asa had taken. This is always a good example to follow because there can be much harm done by failing to establish the ground which we hold. As far as we are concerned today, this would involve ensuring that the saints are grounded in the truth of God so that they are not swayed by false teaching.
The Lord helps Jehoshaphat because he is seeking the Lord in the way that David had done. It is interesting to note that we are not taken back to Asa although he gave a good example in his early years. The Spirit of God is teaching us that the only basis for the child of God is to go back to first principles. The covenant of kingship was given to David, so he is the example that the Lord expects the later kings to follow. Jehoshaphat is not content with this. We are told that he sought the Lord and walked in His commandments. He may have come back to the first established king for his initial devotion, but he still went back to the Lord and His Word for the final authority.
The result of Jehoshaphat's dedication is that the Lord establishes the kingdom and he receives riches and honour in abundance from all the nation of Judah. Like his father before him, he removes the high places and the groves out of Judah. This suggests that the purge which Asa had carried out in the early part of his reign had been allowed to be reversed by the end of the reign. Possibly, when he began to trust in his own riches rather than the Lord., it encouraged the people to turn back to the idols. This would bring a clear challenge for our hearts, it is easy to avoid blatant idolatry, but it is possible that we allow things like riches or possessions to become our god and thus allow idolatry to enter by a back door.
Jehoshaphat is careful to ensure that everything is based on the foundation of the word of God, so he sends out five princes, nine Levites and two priests to teach the law of God. He is careful to ensure that they have the book of the law of the Lord with them as they go through all the cities to teach the people. It is not enough for someone to say that God has said, Jehoshaphat ensures that they have the book of the Lord so that they can prove what they claim. This is another important principle for us to follow. We must show the truth of what we say from the word of God. The result of this is that the fear of the Lord comes on the countries around Judah, so no one makes war with him but rather the Philistines and the Arabians bring gifts so that he increases still further. He continues to establishes defences as well as to lay in store for the people. He also ensures that there is work for all and officers as well as mighty men to defend the people and the city. In the context of his day, Jehoshaphat has a great army: the record quotes that there were over a million men of valour who are ready for the battle in their places to ensure that the country is defended from attack in any direction. He takes steps to ensure that all the people are defended, not just his family or those nearest to him or even the city where he lives. We should have the same care for the people of God where we are.
Where do we go for the pattern for our conduct?

Memory Verse 'Therefore the LORD stablished the kingdom in his hand; and all Judah brought to Jehoshaphat presents; and he had riches and honour in abundance', 2 Chr. 17. 5
October 11.	 2 Chronicles 18. 1-13.
Affinity with Ahab.
Jehoshaphat has all the riches and honour that he might desire because of his obedience to the Lord, but he still chooses to enter into an agreement with Ahab. This is sealed by the marriage of his son to Ahab's daughter, an act which will have major repercussions later in the history of Judah. It is always wrong to enter into an agreement with those who are not true to the word of God, but it is especially sad when someone who has proved the Lord in his life chooses to act in this way. The riches and honour that Jehoshaphat has are a direct result of his faithfulness to the Lord yet he aligns himself with the most wicked king in the history of Israel.
The folly of this is seen when Ahab asks Jehoshaphat to join him in battle at Ramothgilead. Jehoshaphat agrees immediately with an expression of complete unity between the two people. If this had been made in days when the people professed to worship the Lord but had the golden calves as a symbol, we might have understood such a hasty expression even if it is wrong. For a man like Jehoshaphat to say this is hard to understand. He has set himself and his people to follow the Lord wholeheartedly yet he is prepared to join in complete unity with a king who is marked by utter idolatry. It may be that Jehoshaphat feels that he could influence Ahab, but he is going against the law of God and Scripture shows as that such actions are folly because they generally lead to failure on the part of the spiritual man. The Scripture is clear that we must avoid every form of unequal yoke, however beneficial it may seem. This does not mean that we cannot have fellowship with believers who do not meet in the way that we do, but it does limit our association with conduct which is contrary to the word of God.
Jehoshaphat then appears to have second thoughts and he starts to back away by asking Ahab to enquire from the Lord.  Both descriptions of this event are the same. The later events suggest that this was really little more than a formality because they do not heed what the Lord says..
Ahab gathers four hundred prophets who are clearly primed to say what he wants to hear. They all assure him that God will deliver the city into his hand. Jehoshaphat appears to recognise the deception, because he asks for another profit of the Lord. Ahab acknowledges that there is a man whom he does not like because he does not say what Ahab wants to hear. Jehoshaphat gently rebukes Ahab and Michaiah the son of Imla is brought to stand before the kings.
While this takes place, one of the prophets name Zedekiah puts on a show to reinforce the message that they are giving and all the prophets unite to voice their agreement with what he says.
The messenger comes to Michaiah and tells him what the prophets are saying, but he affirms that all he can do is to pass on the message that his God gives to him. The way in which he speaks indicates the confidence which he has in the Lord as the living God because he has a personal knowledge of Him. This is the only thing that allows the child of God to stand in the face of the enemy.
Are we prepared to make our stand for the Word of God?

Memory Verse 'But Jehoshaphat said, Is there not here a prophet of the LORD besides, that we might enquire of him', 2 Chr. 18. 6

October 12. 	2 Chronicles 18. 14-34.
The Battle at Ramoth-gilead.
Michaiah comes to the king and tells him to go up and prosper because the enemy will be delivered into his hand. We do not know why, but Ahab recognises that Michaiah is not giving an accurate message so he charges him to tell only the truth. Michaiah replies by telling how he has seen Israel scattered as sheep without a shepherd, until the Lord instructs that they can all return to their house in peace. Ahab immediately recognises the meaning of the prophecy and turns to Jehoshaphat with the complaint that he knew Michaiah would only speak evil against him.
Michaiah continues with an explanation of all that has happened. He tells how the Lord wanted to bring Ahab to his death at Ramothgilead. When various suggestions are made, an evil spirit finally suggests that he would become a lying spirit in the mouth of all the prophets, so that they would convince Ahab that it was safe to go out to battle. The Lord agrees that this would work and allows him to go out and do as he has said. This gives a little insight into the ways of the Lord. He is in complete control of what happens and not even the powers of darkness are able to go beyond His command. He may use them to fulfil His purpose. This is what happens here. Zedekiah is quick to mock Michaiah and ask how he can be sure that the Lord has spoken. Michaiah foretells that Zedekiah would be forced to hide himself in an inner chamber because of the enemy, but Ahab imprisons Michaiah and orders him to be fed with bread and water of affliction until Ahab returns in peace. Michaiah accepts that this is a fair test of the truth of his prophecy and calls on all the people to bear witness.
Jehoshaphat does not take any note of all that has taken place here. There should have been alarm bells when he heard Ahab's opinion of Michaiah, he should have been alerted further by the unity of the prophets, while the openness of Michaiah should have commended itself to a man like Jehoshaphat. Sadly, it appears that his desire to hear the word of the Lord was secondary to his desire to appease Ahab. Ahab clearly set more store by the words of Michaiah because he suggests that he would go to the battle in disguise. This is the folly of thinking that the word of the Lord could be negated by a disguise.
The king of Syria gave the same command as the Lord, that they must fight with only the king of Israel. Because of the disguise, Jehoshaphat was placed in serious danger when the captains of Syria thought that he must be the king of Israel and surrounded him. It was only the mercy of the Lord that delivered him when he called on the Lord in his extremity. It is the Lord Who made the captains depart.
In mercy, the Lord preserved Jehoshaphat when he had placed himself in serious danger by compromise with an evil king, but the word of the Lord could not be denied. An archer shot an arrow at random into the army of Israel, but the Lord directed it to the place that He had decreed. Ahab was fatally wounded and had to turn away from the heat of the battle although he did stay upright in his chariot until the end of the day. He was not prepared to concede to the word of the Lord, yet a man like Jehoshaphat has entered into an agreement with him which so nearly brought disaster on the people.
How often do we forget that the Lord is in control?

Memory Verse 'And a certain man drew a bow at a venture, and smote the king of Israel between the joints of the harness: therefore he said to his chariot man, Turn thine hand, that thou mayest carry me out of the host; for I am wounded', 2 Chr. 18. 33
October 13. 	2 Chronicles 19. 1-11.
Jehoshaphat Rebuked.
Jehoshaphat returns to Jerusalem in peace as far as men are concerned. The Lord is not pleased so He sends Jehu the son of Hanani to meet him. The message from the Lord is clear and direct. Jehoshaphat is guilty of helping the ungodly and of loving them that hate the Lord. It may be that men would argue the need for peace with our enemies but the Lord has a different standard. This is particularly applicable today because there is a danger that we are tempted to compromise with the world which makes a show of acceptance provided that we do not become dogmatic. While we should not be contentious and force an argument, there is no occasion when we may set aside the truth of God in order to maintain peace with men. The result is far as Jehoshaphat was concerned is that he brings the judgement of God on the people. The Lord acknowledges that there are good things in him and takes note of this, so it appears that the wrath is delayed, but it still does not excuse him completely.
The response of Jehoshaphat when he hears this message is an example for all of us. He immediately goes out through the people in the whole of his land and brings them back to the Lord God of their fathers. It is clear that he recognises his mistake and that he will do whatever is in his power to avoid bringing the consequences of this on the nation. He sets judges in the land in every fortified city. He warns them that they must be careful to remember that they are acting on the part of the Lord who will be with them in the judgement as long as they uphold His honour. They must ensure that they act in a way which shows a recognition of the responsibility which is theirs because the Lord will not condone iniquity in any form. He will certainly not condone partiality in judgement or receiving bribes to pervert the course of justice.
These judges are supported by Levites, priests and the elders of the people who are in Jerusalem. They have the express purpose of dealing with those matters which cannot be handled by the judges in the cities of the land. These are given the same charge as the other judges, but then Jehoshaphat adds to them the warning that they must be faithful to the Lord and they must act with a perfect heart. This principle is seen as far as our conduct is concerned in the New Testament in that we are to be careful to act in faith and to recognise that anything that does not come from faith is sin. Whenever we read of faith in this context, it is always the idea of an action that is based on the word of God; it does not mean that we can, for example, pray about the matter and then go forward without any confirmation from the Lord yet still claim that we are acting in faith.
Jehoshaphat warns that they must take care to ensure that they warn the people who come to them of the need to obey the word of the Lord at all times and not to go against what He has revealed. Jehoshaphat clearly recognises the truth of the warning that Jehu gave because he reiterates that this will be the result of disobedience to the word of God. The last port of call for the people is the chief priest, Amariah, who is expected to give the final word from the Lord, no doubt because he has Urim and Thummim to aid him. It will not be easy. They need the Lord to give them strength, but they can be sure that He will do so if they follow Him.
Are we ready to listen when the Lord rebukes us?

Memory Verse 'Nevertheless there are good things found in thee, in that thou hast taken away the groves out of the land, and hast prepared thine heart to seek God', 2 Chr. 19. 3
October 14. 	2 Chronicles 20. 1-19.
The Next Battle.
Jehoshaphat now faces an attack when the children of Moab and the children of Ammon  join with others to form a great army that comes against Judah to Engedi. Jehoshaphat immediately recognises that there is nothing that he can do about this, so he determines to seek the Lord and he calls on all Judah to fast. At his request, they all come together from the cities of Judah to seek the Lord. There was no easy answer in those days, the people were expected to gather at the place that the Lord decreed if it were at all possible. An exception would be made if they were too far away, but this was not the case and it appears that Judah are fully aware of the need for the help of the Lord.
Jehoshaphat leads the people in prayer in the court of the house of the Lord and he shows his faith as well as his knowledge of God and His ways. He starts his prayer by recognising that the Lord God of their fathers is the God of heaven who is therefore over all creation. He rules over all the kingdoms of men so that no one is able to withstand His power and His might. He recalls how the Lord drove out the inhabitants of the land and gave it to the seed of Abraham. He goes back to Abraham because he knows that Abraham was the friend of God, there may be questions about Isaac and Jacob, but Israel had no question about Abraham and his faith. He claims the promise that the Lord gave to Solomon when He said that He would hear the cry of the people if they gathered at the house of the Lord and called on His name. He also points out that Israel were not allowed to attack the children of Lot or Esau when they came out of Egypt into the possession that the Lord gave them to inherit. It is clear that Jehoshaphat is making his prayer on the basis that the enemy is not a country whom Israel have failed to overcome when the Lord told them to destroy their enemies. If one of the Canaanite nations came against them, they might have wondered if the Lord were judging for their failure to destroy the enemy, but this is not the case.
Jehoshaphat now calls on God as their God and asks that He will judge because there is nothing that Judah can do against such a company. The writer emphasises that the whole nation, including little ones, wives and children, were gathered at this time.
The Lord immediately answers through Jehaziel the son of Zechariah, one of the family of Asaph. He calls on all the people and tells them that the Lord commands them not to be afraid because the battle belongs to the Lord. They may look and see a multitude, but faith sees the host of the Lord ready to fight to such an extent that the promise is that they will not even need to fight in that battle. They can go against the host in order to see how the Lord destroys them for His people.
Jehoshaphat leads the people in worship at the promise of the Lord, not waiting for the fulfilment of His Word, because he knows that it cannot fail. The children of Korah then stand to lead the whole congregation in a song of praise as they lift up their voice to the Lord.
Are we careful to look to the Lord in every time of trouble?

Memory Verse 'Ye shall not need to fight in this battle: set yourselves, stand ye still, and see the salvation of the LORD with you, O Judah and Jerusalem: fear not, nor be dismayed; to morrow go out against them: for the LORD will be with you', 2 Chr. 20. 17

October 15. 	2 Chronicles 20. 20-37.
The Battle Completed.
Early in the morning, Jehoshaphat rises to prepare for the battle based on the prophecy of Jehaziel. He urges the men of Judah and Jerusalem to trust in the Lord and to believe what He has said through His prophets. It is easy to say the words, but they will be looking for him to set the example. He consults and they appoint singers to lead the army into battle. Here is a king faced with one of the largest armies that have been mustered to that time, if not the largest. He sends singers out at the front of the army to lead the praise of the people. He has taken God at His Word. If God says that they will not have to fight, then Jehoshaphat will believe Him. The subject of their praise is the beauty of holiness and the mercy of the Lord. These are conflicting ideas to the natural mind: holiness is usually seen as a form of austerity and suppression, but the spiritual man recognises that it is the only secure foundation for lasting joy. There is a true beauty associated with it. Mercy is, too often, viewed as overlooking sin, whereas God offers mercy on the basis of putting away sin, so this gives an assurance that the sin will never be called to account again.
As soon as the praise begins, the Lord ambushes the enemy in such a way that they all fight with each other and no one is left. All that Jehoshaphat and his army have to do is to gather the spoil from the dead. There is so much to collect that it takes three days and they cannot carry everything away.
On the fourth day, the people gather to praise the Lord in the valley which they call the valley of Berechah or blessing before Jehoshaphat leads the people back to Jerusalem in triumph. They are full of joy and they return with psalteries, harps and trumpets to lead their song of rejoicing over the enemy. The result is that all the nations around fear the Lord and there is no more warfare because they recognise the power of the Lord.
The chapter ends with a sad commentary on the reign. Jehoshaphat was faithful in his own actions, but he did not manage to lead the people into the ways of God as he might have desired. After twenty-five years, in which he sent Levites to teach the people, the high places were not taken away because the people had not turned to the Lord from the heart. It does not matter how clear an example may be given to the people, only the Lord is able to reach the heart and to change them. Sadly, the character of men in general is seen in that they are prepared to follow a leader who demonstrates the power of God with him, but they are not prepared for the cost of seeking the Lord for themselves. They want the benefits of obedience without the sacrifice of personal devotion.
The account of the life of Jehoshaphat ends with another account of compromise which leads to trouble for the people. He enters into an agreement with Ahaziah, the son of Ahab who was as bad as his father. They send a navy of ships to Tarshish. He has not learned from the near disaster when he joined Ahab in battle and, this time, he finds that his actions lead to the loss of ships. There is a warning here of the example that we may set by our actions. Solomon had joined with Hiram to do the same in his time to great profit, but he was not linked with an openly idolatrous king such as Ahab or Ahaziah. The Lord sends Eliezer to warn him of the consequences of his action.
Are we prepared to seek the ways of God with a true heart?

Memory Verse 'And on the fourth day they assembled themselves in the valley of Berachah; for there they blessed the LORD: therefore the name of the same place was called, The valley of Berachah, unto this day', 2 Chr. 20. 26
October 16. 	2 Chronicles 21. 1-20.
The Reign of Jehoram.
Jehoram replaces Jehoshaphat as the king of Judah, but he has six brothers. He takes the throne as the eldest son, in line with the law of God, but it brings the consequences of Jehoshaphat's folly to a head.
Jehoshaphat gives all his sons gifts and makes them rulers over the fortified cities of Judah, but when Jehoram takes the throne, his first action is to slay his brothers as well as other princes. These are probably those who would not condone his actions. It is also likely that he finds himself in an insecure position because his brothers and the princes would remember the reasons for the prosperity that marked the reign of Jehoshaphat. He cannot afford to allow any who might challenge him because he knows that he has no defence against their charges.
He is thirty-two years old, so he was old enough to remember the whole of his father's reign. He would be well aware of the deliverances that the Lord gave as well as troubles that came on his father as a result of his folly. Sadly, he could not resist the pressure to follow the ways of Ahab, probably because his wife was Ahab's daughter. It becomes clear after his death that these actions are consistent with her character. While she may have been the power behind the throne, Jehoram is held personally responsible for the actions because  he is the head. The only light in this darkness is that the Lord will not reject the family as a whole because of His promise to David.
The effect of this is seen when the Edomites and Libnah rebel against Judah and break their dominion. It appears that Jehoram may have only just escaped with his life when the Edomites surrounded him and he managed to stop those captains who threatened his life.
Jehoram was not content simply to follow his wife in her idolatrous practices. He openly promoted it among the people although it appears from the comment at the end of Jehoshaphat's reign that they did not need much encouragement. He also compels the people in Jerusalem and Judah to commit fornication. Here is a man with a total disregard for the Word of God. It is sad to see a king of Judah practising such wilful rebellion against the Lord, it is far worse to think that he made others practise such things as well. It is especially sad to see that this is the effect of a foolish choice on the part of Jehoshaphat who accomplished so much for the Lord in his reign.
Elijah sends a message from the Lord to warn Jehoram of the consequences of his sin. He will be struck with a disease that will make his bowels fall out. The Lord also sends the Philistines, the Arabians and the Ethiopians to attack Judah with such vengeance that, other than his wife, only the youngest of Jehoram's sons is left from all the family which he had around him. 
After this defeat, he suffers the disease that Elijah foretold for the next two years until he died in such shame that no one mourned his loss and no one regretted his passing. He was buried in Jerusalem, but not with the other kings because he had lost any claim to honour with the effects of his sin.
What will our testimony be at our death?

Memory Verse 'So the Edomites revolted from under the hand of Judah unto this day. The same time also did Libnah revolt from under his hand; because he had forsaken the LORD God of his fathers', 2 Chr. 21. 10
October 17.	2 Chronicles 22. 1-12.
The Reign of Ahaziah and Athaliah.
The inhabitants of Jerusalem make Ahaziah king in place of Jehoram his father because the Arabians had killed the oldest sons of Jehoram. We are told here that he was forty-two years old although the record in 2 Kings indicates that he was only twenty-two years old, suggesting that the figure had been copied incorrectly at some point. The fact that Jehoram was only forty years old when he died indicates that the error is in this record. His mother was Athaliah the daughter of Omri and she took charge and gave counsel which led him into the same sins as Ahab her father. All that Jehoshaphat had done by his example and by his instruction is undermined by the choice that he made for a wife for his son. It reminds us about how careful we need to be to ensure that those choices which we make will not have repercussions that may only be seen in later generations. We rightly judge Jehoshaphat to be a good king in himself, but he has left a legacy which negates all the good that he did by his own actions and example.
It was only a year into his reign when Ahaziah joined with Jehoram the son of Ahab in battle against Hazael the king of Syria at Ramothgilead. On this occasion, the result was fatal for both kings although neither entered into the battle. As Ahab and Jehoshaphat found, it is impossible to escape when the Lord has made a decree. The events are outline for us in this chapter, but the full details are given in 2 Kings. The other account is written against the background of the sin of the house of Ahab, so we are told about the messenger that was sent to Jehu and the actions that Jehu took in response to this. On this occasion, we are simply told that the hand of God was at work in all the arrangements so that the message was sent at the very time that Ahaziah came to visit Jehoram in Jezreel. Jehoram had been injured in battle, so he returned to Jezreel in order to be healed. This is when Ahaziah came. It is also when Elisha sent a messenger to Jehu to anoint him as king in place of Jehoram, fulfilling the prophecy of the Lord that the house of Ahab would be judged for their idolatry. It was as Jehu executed the judgement of the Lord against Jehoram that he found Ahaziah and slew him as well. This fulfilled the word almost to the letter because Ahaziah was a grandchild of Ahab.
When Athaliah sees that her son is dead, she kills all the rest of the royal seed, so that she can claim the throne for herself. As far as the eyes of men are concerned, the rule of Ahab and the worship of Baal has been stopped in Israel, only to be introduced in full measure into the land of Judah, but the Lord has other ideas.
Ahaziah has a daughter who is married to a priest called Jehoiada. She takes her brother, Joash, and hides him with them in the house of God for six years. We are not told how she managed to do this, although it may be that Athaliah was so taken up with her idolatry that she ignored what happened in the house of God completely. We also do not know why she was unaware of what have own daughter was doing or even how it came about that a daughter of such a woman should marry a priest and should undertake such a task. What we can say is that the Lord was at work throughout this time to ensure that there was someone who would belong to the seed of David, yet would be completely uncorrupted by the evil that this marriage has brought.
What example do we leave for generations that follow us?

Memory Verse 'And the destruction of Ahaziah was of God by coming to Joram: for when he was come, he went out with Jehoram against Jehu the son of Nimshi, whom the LORD had anointed to cut off the house of Ahab', 2 Chr. 22. 7
October 18. 	2 Chronicles 23. 1-21.
The Reign of Joash.
In the seventh year of Athaliah, Jehoiada determines that the time has come and takes six of the captains of hundreds into his confidence with a covenant agreement. He takes great care to ensure that no word of what is happening will reach the ears of Athaliah until the appointed time. These captains have the task of going through Judah and gathering the Levites and the chief of the fathers to Jehoiada in Jerusalem. Once they are there, Jehoiada makes a covenant with them to ensure that the secret of Joash is kept, then he tells them that a son of David will reign as the Lord had said.
The plan is simple; one third of the priests and Levites were guard the entry to the house of the Lord on the sabbath day; a third of the people will be at the king's house; the remaining third will be at the gates of the foundation when all the people come to the courts of the house of the Lord. The nature of the office means that only the priests and the Levites who are involved in the service of the house may go into the house itself because the nature of what is to happen means that the holiness of the Lord must be upheld. There must be no possibility that any who are not purified will be found in the house as Joash is presented to the people. All the people are responsible to keep watch to ensure that the honour of the Lord is maintained.
Once everybody is in place, the Levites will surround the king with their weapons ready in case there is a need to defend the king. If anyone else attempts to enter the house of the Lord, he must be put to death, but the Levites must ensure that they do not allow the king to be unprotected at any time when he moves in the house.
When the sabbath day comes, every person takes the place that has been given to them and the Levites are ordered to ensure that both the course that is finishing its duty and the new course that will replace them are in the house of the Lord at the appointed time. The captains of hundreds have spears, bucklers and shields that once belonged to David the king and had been kept in the house of God. It is clear that Jehoiada has taken every precaution to ensure the safety of Joash.
Once everybody is in place, they bring Joash out, place the crown on his head and make him king. As Jehoiada and his sons anoint him, they raise the cry, God save the King. The people join in praise which attracts the attention of Athaliah so that she comes to see what the people are doing in the house of the Lord. As soon as she sees the king standing at his pillar by the entry to the house, she recognises what is happening and raises a cry of treason. It is typical of the woman and her family that she accuses others of the very crime that she has perpetrated for seven years. Jehoiada orders for any followers of Athaliah to be taken and killed outside the house.
As soon as Athaliah has been judged, the people destroy the house of Baal along with his altars and images, then they killed Mattan and the priests of Baal. Jehoiada sets the Levites and priests into their offices which had been appointed by David and gives the porters the instruction that nothing that is unclean should be allowed inside the house of the Lord. Once everything is in place, the king is set on the throne, the people rejoice and the city enjoys rest.
Are we careful to wait for the Lord to accomplish His will in His time?

Memory Verse 'And Jehoiada made a covenant between him, and between all the people, and between the king, that they should be the LORD'S people', 2 Chr. 23. 16
October 19. 	2 Chronicles 24. 1-16
The Life of Jehoiada.
The reign of Joash would last for forty years, but the summary at the beginning tells us of the sad division in those years. He did what was right all the days of Jehoiada. We are not told about the rest of the reign here but the silence will prove to be significant.
Jehoiada takes two wives for him and they bear him both sons and daughters. After this, Joash determines to repair the house of the Lord. He brings all the priests and Levites together and sends them into all the cities of Judah to collect the money that is needed to repair the house. The first hint of the failure that would come is found as he speaks of 'your God'. For whatever reason, he does not appear to have a personal appreciation of God even if he recognises the importance of the house and the need to ensure that it is repaired as soon as possible. Sadly, the Levites do not match his desire so Joash is forced to ask Jehoiada why there is a delay in bringing the collection from the people. The extent of Athaliah's influences seen in that she had deliberately broken up the house of the Lord and given the things that have been dedicated to the Lord to the idols of Baal. When the initial request had failed, Joash orders them to make a chest and to put it at the gate of the house of the Lord. They then send the message through the whole nation to tell them that they must bring their offering as decreed by the law that was given to Moses and put it into the chest. There is a contrast between the people who should have upheld the honour of the house but delayed to fulfil the king's command and the common people with their princes. The people who might have been expected to set an example have failed, but the common people rejoice in the opportunity to bring an offering to the Lord in order to fulfil the work of repairing the house. This is an example that is repeated in the New Testament when the common people heard the word of the Lord gladly while the priests and the rulers plotted to destroy Him. This should be an encouragement to every child of God. There may be failure on the part of those who should lead, but we are all able to fulfil the work that the Lord gives us to do and we may be an encouragement to others while we do it.
The extent of the giving is so great that the Levites have to bring the money into the king's office every day, empty it and then replace it at the gate of the house of the Lord. Whatever reason the Levites had for not fulfilling the king's command, it was clearly not the mind of the people.
Joash and Jehoiada join to give all that the people have given to the men who are working in the house of the Lord so that they can hire masons and carpenters and any other workers that are needed in order to complete the repairs to the house of the Lord. The workmen do what is asked of them and the record tells us that they perfected the work. These were men who were not content with doing the minimum that is required to meet the request, they wanted to be certain that the work which they had done would bring glory to the Lord because the house of God was restored to its original state. Once the building had been repaired, the rest of the money was used to make the vessels that were needed to fulfil the service of the house. Jehoiada dies at a hundred and thirty years old, evidence that the Lord preserved him so that the work would be completed. He is buried among the kings in honour of what he has done
How far do we follow the example of those who have gone before?

Memory Verse 'And Joash did that which was right in the sight of the LORD all the days of Jehoiada the priest', 2 Chr. 24. 2
October 20. 	2 Chronicles 24. 17-27. 
The End of Joash.
When Jehoiada dies, the princes of Judah come to Joash with a profession of allegiance. In reality, it is with a desire to lead the nation back into the idolatrous practices that they have forsaken after the death of Athaliah. They the sake the house of the Lord God and serve groves and idols in a way that brings the wrath of God on Judah and Jerusalem. In mercy, he sends prophets to warn them about their conduct, but they refuse the testimony that the Lord gave against them. Here is the sad picture of men who are prepared to make a show of allegiance, but are only interested in serving their own ends. They would realise the folly of attempting this while Jehoiada was alive because Joash owned his life to him and his wife. As soon as Jehoiada dies, they strike in their effort to turn the people away from the Lord and they find a willing accomplice in the king.
Finally, the Lord sends Zechariah the son of Jehoiada to warn the people that they are breaking the commandments of the Lord. They will not prosper because, as they have chosen to forsake the Lord, He has forsaken them. The reason for the choice is obvious: if there is one person who might appeal to Joash more than any other, it is the son of the man who brought him up and established him on the throne of Judah. The fact that this does not move Joash shows the true heart of a man who was prepared to follow Jehoiada and his teaching while it was to his advantage, but was prepared to forsake all that he had been taught for personal gain.
The full extent of Joash's rebellion against the Lord is seen when the people conspire against Zechariah and stone him to death at the commandment of the king. The kindness that Jehoiada and his family had shown to Joash is now repaid in the most appalling manner as he stones the son of his mentor. Zechariah dies with the solemn words on his lips, The Lord look upon it and require it. Here is an example for every servant of God to follow. Even under the law, Zechariah did not claim any privilege but rather left any revenge to be executed by the Lord alone.
The closing verses tell us how the Lord answered the prayer of Zechariah at the end of the year. Syria came up against Judah and the result of the conflict was the exact opposite of what have been seen in earlier generations. Asa and Jehoshaphat had both overcome a much larger army because the Lord was with them, in contrast the army of Joash is overcome by the Syrians even though they only had a small company to fight against the much larger host of Judah. The Lord was fulfilling what He had warned: if the people forsook the Lord, He would become their enemy and they would find that the source of their strength became the source of their destruction.
After the defeat at the hands of the Syrians and the subsequent spoiling of the city, Joash was left stricken with a great disease and his servants conspire against him and kill him on his bed. Once again, we see a demonstration of the principle that we will reap what we sow. We are told this happened because of the blood of the sons of Jehoiada although the earlier verses have only told us of one son. Clearly, the Lord has hidden the full extent of Joash's sin from our eyes.
Are we guilty of compromising with others?

Memory Verse 'And they left the house of the LORD God of their fathers, and served groves and idols: and wrath came upon Judah and Jerusalem for this their trespass', 2 Chr. 24. 18
October 21.	2 Chronicles 25. 1-14.
The Start of Amaziah.
The reign of Amaziah follows the same pattern as his father and the reason is found in the initial summary where we are told that he did what was right, but not with a perfect heart. We are not told all the details, but it is a reminder to us that the Lord is looking on the heart and He will not be satisfied with a heart that is not right. If the heart is right, the conduct will follow even if it takes time to develop. If the heart is not, the Lord will never be satisfied however right the conduct may be in the outward appearance.
The first act of Amaziah when the kingdom is established is to execute the servants that killed his father. This is true to the law of the Lord because the Lord had stated that unrequited blood would leave a stain on the land and would bring a curse if it was not answered. Amaziah is careful not to execute the children because the law that demanded death for murder also stated that only the guilty must be punished.
The next act of Amaziah is to prepare his army and to order them according to their families. The result is that he has an army of three hundred thousand men who were fit and able to engage in the battle with spear and shield. His first mistake is that he chooses to hire one hundred thousand men from Israel to increase his army, but the Lord sends a man of God to him with a warning and a promise. The warning is that the men of Israel must not go to battle with his army, the promise is that the Lord will be with him if he relies on the Lord alone to help. Amaziah is concerned about the money that he has paid to hire the men of Israel to fight on his behalf, but the Lord promises that He will give much more than Amaziah loses if he obeys. When Amaziah heeds the command of the Lord, he incurs the anger of the Israelites. 
The reason for Amaziah's action now becomes apparent, he is going to attack the Edomites and the promise of the Lord is fulfilled as his army overcomes an Edomite army. He kills ten thousand in battle and another ten thousand in judgement after the battle. We are not told the background to this judgement, or whether the Lord condoned it, but it is a picture to us of the way in which we need to deal ruthlessly with the flesh. The history of Israel and Judah is marked by the Edomites attempting to overthrow the nation at every opportunity. The only answer was to bring them into subjection without mercy when they were able.
While the army is engaged in battle with Edom, the men of Israel exact revenge. The anger of the Israelites is such that they kill three thousand of the nation of Judah as they return. Here is a reminder that every action will have a consequence which may often be harmful if we make a wrong choice. It is clear that Amaziah did not look to the Lord for guidance before his action, even if he obeyed when his error was pointed out. This reflects the way in which we often conduct ourselves. We can make plans then ask for the Lord to bless or we can ask the Lord to guide before we make the plans. The first is what Amaziah did and the result was trouble.
The final folly of Amaziah is that he brings the images of Edom and bows to them instead of the Lord.
Are we aware of the attacks of the enemy against our mind?

Memory Verse 'And Amaziah said to the man of God, But what shall we do for the hundred talents which I have given to the army of Israel? And the man of God answered, The LORD is able to give thee much more than this', 2 Chr. 25. 9
October 22. 	2 Chronicles 25. 15-28
The End of Amaziah.
The record of Amaziah now changes completely. He changes his course of action because the Lord sends word to rebuke him even though it costs a substantial sum. Now he is not prepared to listen at the time when there is no obvious cost in doing what the Lord says. When Amaziah hires men of Israel, he could justifiably argue the necessity of the strong army. When the Lord sends the prophet to expose the folly of worshipping idols who had been unable to defend Edom from the Lord, he will not listen. It is easy for us to question the thinking of Amaziah, it is harder for us to recognise that the actions of Amaziah are frequently reflected in our own conduct. A true appreciation of our position would quickly tell us that our eternal security through the work of Christ is far greater than any challenge that we may face in this life. It involves overcoming every challenge that could possibly face us in the course of our life.
The next action of Amaziah shows that while he may have defeated the Edomites in a physical sense, he has been overcome by the spirit of Edom. He issues a challenge to Joash, the king of Israel. It may be that this is in response to the actions of the Israelites whom he had turned away before he went to attack Edom. Joash sees the folly and tries to dissuade him. It is true to say that the way in which Joash replies may have been inflammatory, but it still shows a readiness to avoid conflict. It is likely that Joash was pragmatic in this in so far as Judah provided a buffer between Israel and Egypt who were still a danger at that time. It made good military sense for the two nations to be at peace because their common enemies were a far greater threat than either of the nations were to each other.
It is sad to see that a man who listen to the word of the Lord when it went against human reason is now a man who does not listen either to the Lord or to the reason of men. We are told the exact reason for this: Amaziah was lifted up with pride because the Lord allowed it on account of his idolatry. He had completely failed to heed the warning of Solomon that pride comes before destruction. It is equally true that this illustrates one of the most fundamental principles of Scripture: the heart of man is such that a victory won in the strength of the Lord is frequently followed by defeat because of pride and trust in our own ability.
The battle takes place and Judah fall to the army of Israel. Joash takes Amaziah and brings into Jerusalem where he breaks down the wall for a distance of four hundred cubits and takes the spoil from the house of the Lord and the king's house as well as hostages.
Despite this, Amaziah refuses to change his ways. In the mercy of the Lord he allows him another fifteen years after Joash dies. The Lord has dealt in judgement to chasten Amaziah for his idolatry, He has followed this by dealing in mercy with him by allowing him a further fifteen years, but the result appears to be that Amaziah goes down into idolatry to such an extent that his servants conspire against him. It is tragic to think that he has followed the same path as his father and, despite fleeing to Lachish, he still dies at the hand of his servants who bring him back to Jerusalem for burial.
Do we bring reproach on the Name of Christ?

Memory Verse 'But Amaziah would not hear; for it came of God, that he might deliver them into the hand of their enemies, because they sought after the gods of Edom', 2 Chr. 25. 20
October 23. 	2 Chronicles 26. 1-15.
The Strength of Uzziah.
Amaziah is followed by his son Uzziah who is sixteen years old when he begins to reign. He reigns for fifty-two years and his reign follows a similar pattern to his father, but for a different reason. These verses highlight the early part of his reign when he follows the Lord faithfully and the Lord makes him to prosper. His mother was Jecoliah of Jerusalem, who appears to have taught him the first ways of his father. He is also guided by Zechariah who is noted as a man who has understanding the ways of the Lord and encouraged in his desire to seek the Lord. The result is that he prospers for the time until Zechariah is taken. The summary of his reign highlights how he builds Eloth and restores it to Judah.
As we go into the details of Uzziah's reign we learn how he warned against the Philistines and breaks down the walls of three of their cities. He secures his position by building cities around Ashdod and among the Philistines because God helps him.
God also helps him against the Arabians and the Mehunim while the Ammonites send gifts to him. The extent of his power is seen in that his name is noted as far as Egypt; the idea appears to be that these nations understand the folly of attempting to overcome the nation of Judah while Uzziah is their king. He ensures that the kingdom is established to the south.
In addition to the battles which he fought, Uzziah is careful to ensure that the city is guarded so he builds towers at the corner gate, the valley gate and the corner of the wall. These towers are fortified so that they not only provide a place for lookouts to warn about an enemy attack but they also provide a means to defend the city.
In addition to warfare, Uzziah builds towers in the desert and digs wells so that the cattle can be watered in the valleys and the planes. He also provides husbandmen and vine dressers in the mountains because he loved husbandry. As we read about Uzziah, we find that he is a man who is interested in every aspect of life. This is a good example for us all. Every believer has their own gift to use in the service of the Lord, but this should not mean that they are not interested in the service of others which is not within their direct line of service. It is very harmful if the evangelist is not interested in teaching, for example. We should be careful not only to undertake our own service, but also to ensure that everyone benefits from every other member of the company.
These verses end with details of the army of Uzziah. There were two thousand six hundred captains who were at the heart of the army, but there were another three hundred and seven thousand five hundred men who were prepared to fight for the king against the enemy. We are told that these made war with mighty power, so they were clearly far more than nominal soldiers in an army. Uzziah takes responsibility as king by ensuring that his men are properly equipped for the battle he ensures that they all have protection and weapons with which to engage in war. He also places devices on the towers and walls of the city which can be used to defend if the enemy should attack. Behind all this preparation that Uzziah makes, the Lord is with him and gives all the help that he requires until such time as he is strong. This is the turning point in Uzziah's reign.
Are we careful to seek the Lord continually?

Memory Verse 'And he sought God in the days of Zechariah, who had understanding in the visions of God: and as long as he sought the LORD, God made him to prosper', 2 Chr. 26. 5
October 24. 	2 Chronicles 26. 16-23
The End of Uzziah.
These verses bring with one of the most significant 'but's' of Scripture. A man who had been marvellously helped and who had seen the hand of God with him in a remarkable way throughout his reign allows himself to be tempted to go beyond the remit that the Lord has given him. This reminds us forcibly that every day on the pathway of faith is a battle and, it does not matter how many victories we have won, we are always prone to fail until we reach the end of our life. It also teaches us the danger of pride: when the Lord has helped us consistently over a prolonged period, we are all prone to forget that it is only the grace of the Lord that upholds us because we think that our victories are an evidence that we have done something to merit the favour of the Lord. Sadly, we are told that this led to Uzziah's destruction; we cannot anticipate how the Lord will act although the details that we are given of Uzziah's sin give us good reason not to be surprised at the outcome.
Uzziah decides that he will go into the temple of the Lord and burn incense on the altar of incense. It is easy to appreciate the thinking of Uzziah. He may well suggest that he has so much for which to give thanks to the Lord that he does not want to delegate this to another, but he is breaking a direct commandment of the Lord. We will need to appreciate that the Lord can never honour disobedience to His Word. The action of Uzziah goes beyond simple disobedience because he is denying the holiness of the Lord. His action fails to give due honour to the Lord, which is why it is so serious. We must understand that we can never take an action that detracts from the glory of the Lord, even if it may appear to be of great benefit in some way.
As soon as he realises what is happening, Ahaziah, the priest, and eighty of his fellow priests try to stop Uzziah by reasoning that he is stepping beyond the bounds that the Lord has established. They point out that he is attempting to do something which has been confined to the priests of the Lord by the law of the Lord and such an action can never bring honour either to the Lord or to the person who perpetrates it.
Uzziah is angry with the priests but, even while he is angry, the priests see leprosy appear in his forehead. As soon as this happens, the priests send him away from the house of the Lord, but Uzziah recognises his folly and hastens away without the need for the priests to act. The result is that he is a leper until the day that he dies and he has to live in a separate house, away from all the people, to such an extent that Jotham his son has to rule in his place. We do not know how long Uzziah had been king at this time, but we do know that it was long enough for the Lord to have established him. The severity of his sin in the eyes of the Lord is made clear. The years of faithfulness and prosperity count for nothing in the sight of God when Uzziah commits a sin of this nature. We may think that there should be some mitigation, but this is not the case. In exactly the same way as one sin excludes the sinner from heaven, so one sin of this nature in the life of the believer can negate a lifetime of faithfulness. When he dies, Uzziah is buried in the field that belongs to the kings, but not in the sepulchres because he was a leper. A man who stood to be highly honoured for much of his life, was in disgrace because of one sin.
Are we careful not to go beyond the Word of God?

Memory Verse 'But when he was strong, his heart was lifted up to his destruction: for he transgressed against the LORD his God, and went into the temple of the LORD to burn incense upon the altar of incense', 2 Chr. 26. 16
October 25.	2 Chronicles 27. 1-9.
The Reign of Jotham.
Uzziah is followed by another good king, his son Jotham, who reigned for sixteen years. We are told that his mother was Jerushah the daughter of Zadok and it appears that she was a good influence in his life. He followed the example of his father in every respect except when he disobeyed the commandment of the Lord. Sadly, the example of the king was not followed by the people; we are told that they continued to live corrupt lives. It appears that the force of this word has the idea of bringing ruin. The testimony is that, while the king tried to set an example of obedience to the Lord that would lead to prosperity, the people were set on a path that led only to destruction. As we consider the record, we can see that there are now four generations who have been marked by obedience to the Lord, at least at the start of their reign. The first of these, Joash, obeyed until the death of Jehoiada, but then he listened to the people instead of continuing to obey the Lord. The next, Amaziah, turned away from the Lord to idols, but there appears to be no major concern on the part of the people until the end of his life when they conspired against him. Sadly, the evidence is clear that the people failed to follow the Lord with a true heart, even when they had a good example from the king.
The character of Jotham is emphasised by the way in which he builds defences at various places. We are told that he builds the high gate of the house of the Lord which may suggest that he wants the place to be prominent in the thinking of the people or it may suggest that he wants a place from which danger could be seen at the earliest opportunity. Either of these would be commendable reasons. In addition, he builds on the wall of Ophel, a ridge in Jerusalem which would clearly provide an ideal for placing defences. He also builds cities in the mountains of Judah, places where the location would make it difficult for an enemy to attack, as well as castles and towers in the forests, so that the people have a place of security and lookout in land which might allow the enemy to approach subtly.
The last detail that we are given of Jotham's reign is that he fought against the Ammonites and overcame them to such an extent that they paid tribute to him for three years. Israel had been given specific instruction not to destroy the children of Ammon, so the action of Jotham is in keeping with the revelation of the Lord earlier. This is an important principle for us to remember. There have been many who profess the name of Christ and have made a show of afflicting themselves in order to destroy the flesh, which is pictured in the Ammonites. Paul teaches the Colossians that this is not the mind of the Lord because it is making a show of false humility rather than true spirituality. We need to remember that the flesh is always an enemy which must be continually brought into submission in the power of the Spirit of God working in us.
The summary of Jotham's life is that he became mighty because he obeyed the Lord. He proved the promise that the Lord had given to His people. Obedience to His Word would lead to prosperity. He has taken the first works of his father and he has continued them in a way which means that, according to natural reason, the land could not be better prepared for attack from the enemy by the end of his reign. Sadly, the earlier comment about the people will prove to be their downfall when a new king arises who follows their ways.
Are we careful to follow the example of men of God who have gone before us?

Memory Verse 'And he did that which was right in the sight of the LORD, according to all that his father Uzziah did: howbeit he entered not into the temple of the LORD. And the people did yet corruptly', 2 Chr. 27. 2
October 26. 	2 Chronicles 28. 1-15.
The Reign of Ahaz.
Jotham is replaced on the throne by Ahaz, his son, who reigns for the next sixteen years, but not in the mould of his father. He follows the example of the kings of Israel and worships the idols of Baal. It appears that, while his father set a good example which the people failed to follow, Ahaz sets an example of idolatry and evil which surpasses all that has gone before. He follows the abominations of the nations by burning incense in the valley of the Son of Hinnom and burning his children in the fire to appease the idols. These practices were directly forbidden by the law of the Lord, so it is not a case of something which could be justified in any way. It is blatant rebellion against the commandment of God.
The Lord responds to the idolatry of Ahaz by sending the king of Assyria against the nation of Judah. He overcomes Judah and takes a multitude of them as captives to Damascus. The Lord then sends the king of Israel, Pekah the son of Remaliah who also overcomes Judah to the extent that a hundred and twenty thousand valiant men are killed in one day because they have forsaken the Lord God of their fathers. We are also given details of what Zichri, an Ephraimite, does in killing Maaseiah the king's son and Azikram the governor of his house and Elkanah, his chief adviser. In addition, he takes away two hundred thousand women and children of Judah along with the spoil of their victory. 
There should be very little doubt that the Lord is angry with the nation of Judah and that this is the cause of their slaughter at the hands of their enemies. Finally, there is some mercy which the Lord instigates on behalf of the nation, but He does it in such a way that there is no merit for Ahaz. As the Israelites return with the captives from Judah, the Lord sends a prophet named Oded to warn the people of their folly. The only reason that Israel have won the victory on that occasion is because the Lord was angry against Judah and delivered the nation into the hands of Israel. The response of Israel has reached to heaven and Oded is sent to warn the people that the Lord who fought for them against Judah will be just as ready to fight for their enemy against them. There are sins which the Lord has condemned in the nation of Israel, but that had not been put away, so they are just as prone to the wrath of the Lord as Judah were. More than this, they have taken their own nation and propose to keep them in bondage, something that is directly against the commandment of the Lord.
When they hear the warning that the Lord gives, four of the fathers of Israel stand against the army and confirm there agreement with what the Lord has said. They recognise that they have rebelled against the Lord and offended him in such a way that there is already fierce wrath against the nation. They refused to allow the captives to be brought into Israel. Once they have stopped the people, they take the captives, clothe those who are in need of clothing with both covering and shoes for their feet, feed them and ensure that any who are in need of transport have donkeys to ride on, before they return to Jericho and the nation of Judah.
What character is seen in our lives?

Memory Verse 'Wherefore the LORD his God delivered him into the hand of the king of Syria; and they smote him, and carried away a great multitude of them captives, and brought them to Damascus. And he was also delivered into the hand of the king of Israel, who smote him with a great slaughter', 2 Chr. 28. 5
October 27. 	2 Chronicles 28. 16-27.
The End of Ahaz.
When Ahaz sees the plight into which his actions have brought him, he sends a message to the kings of Assyria for help. He still refuses to consider that the example of his father and his grandfather would clearly teach that the Lord is able to overcome any enemy as long as the people obey him. He sets out on a path which will result in far greater humiliation for the nation than they have already suffered. We are also told that, apart from the catastrophic defeats at the hand of Syria and Israel, Ahaz has also suffered at the hands of Edom and the Philistines. Edom has also taken captives, while the Philistines capture six of the cities of Judah. The reason is clearly stated to be because the Lord is displeased with the conduct of Ahaz which has left Judah without any defence; the plight is so great that the narrative uses the word naked to show the hopelessness of the situation.
If this was not enough, Tilgathpilneser the king of Assyria comes against Judah and adds to the distress rather than giving him the assistance that he requested. Ahaz had, no doubt, thought that Tilgathpilneser would attack Syria and Israel before he came to Judah. When the message was sent, it is likely that Tilgathpilneser saw this as a sign of weakness of which he decided to take advantage.
When Ahaz recognised the danger that he was in, he took a gift from the house of the Lord, his own house and his princes in an effort to persuade Tilgathpilneser to turn away but he still failed to help.
As a final resort, Ahaz turned to the gods of Damascus because Judah had been defeated by the Syrians, but all that this did was to add yet further to the wrath of the Lord to such an extent that it brought ruin both to himself and to all Israel. The way in which this is written suggests that the Lord determined to deliver both nations into captivity, even if He would spare Judah for another hundred years.
Ahaz is still not content with the extent of his rebellion against the Lord. We might have thought that he would have recognised the folly of his actions and turned back to the Lord. Instead he collects the vessels from the house of God and shuts up the doors of the house of the Lord. The use of the two different titles may indicate the total folly of Ahaz: he has defied both the Almighty God who is sovereign in the universe and the Lord who has made promises to the nation which have been proven over the centuries to give a secure foundation for prosperity, even to the time of his own father.
He removes the vessels of the Lord and he makes altars in every corner of Jerusalem and in every city of Judah so that the people can burn incense to the idols. He has no thought for the Lord or for His Word, but rather he chooses to defy Him openly. The only surprise that we should have as we continue through the history of the nation is that the Lord answers the idolatry of Ahaz by cutting him off and raising up a new king. As we read the provocation that the Lord faced from Ahaz, we begin to understand the full import of Jeremiah's lament, It is of the Lord's mercies that we are not consumed. Not only do we have the provocation of Ahaz here, but half of the next century will be filled with the reign of Manasseh who appears to exceed even Ahaz.
Where do we turn first in time of trouble?

Memory Verse 'For the LORD brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the LORD', 2 Chr. 28. 19
October 28. 	2 Chronicles 29. 1-11.
The Start of Hezekiah.
Hezekiah follows his father, Ahaz, on the throne of Judah and he does right in the sight of the Lord, following the example of David. This is commendable, but it is not enough in that we should always go back to the word of God for the final authority. The example of those who went before is good as long as it is tested against the word of God so that any failures might be exposed.
The first action that Hezekiah does is to reopen the house of the Lord and to repair the doors. This is important as neither of these actions would be adequate in themselves. There may be many pictures that we can consider, but perhaps the most important is the need to ensure that there is a welcome for every believer in the local church, as pictured in the open doors. There is no place for sin in the company, pictured by the fact that the doors are repaired.
The second lesson is emphasised by the fact that he gathers the priests and Levites into the east street. He commands them to sanctify themselves and the house of God so that the holiness of the Lord is maintained in the place where He has set His name. Hezekiah has recognised that any form of uncleanness must be purged from the house of the Lord God if it is to be the place where He dwells among His people. He also confesses the failure of their fathers in that they have trespassed against the Lord their God, they have forsaken Him and they have turned away from His house.
Hezekiah next recognises that the people have failed to gather to the house, to maintain the lamps and to burn incense and offerings in the holy place. The order is important and Hezekiah shows a right appreciation of all that the Lord expects. It is possible to maintain a correct form of service when the heart is wrong. There are many examples in the Scripture which show that this is of no value in the sight of God. In Colossians chapter 2, Paul warns that a mere outward form may actually be an appeal to pride by way of a show of false humility. Something that may appear commendable is actually an abomination to the Lord.
Hezekiah reminds the people that the result of their departure from the Lord is that they have incurred the wrath of God. This has made the people who should be a testimony to the greatness of God into an object of derision to the people around. The result is that the fathers, who should have been the guides to the new generation, have fallen in the battle and the wives and children have been taken into captivity. The army is depleted. We might think that this would be the first place to start, but Hezekiah recognises the root of the problem. A weak army with God is more powerful than the greatest army of men, but a strong army without God is impotent.
Hezekiah tells the Levites that he wants to make a covenant with the Lord in order to turn the anger of the Lord away from His people. He is careful to set the example for the people to follow. He is not suggesting that they are at fault for the failure. As he outlines his example, he calls on the Levites to join with him in this. He recognises that this is not something that can be delayed, he also recognises that the Levites must take a lead so that the Lord is honoured in the way that His Word demands.
Are we prepared to set an example that goes against our fellow men?

Memory Verse 'He in the first year of his reign, in the first month, opened the doors of the house of the LORD, and repaired them', 2 Chr. 29. 3
October 29. 	2 Chronicles 29. 12-19
The Temple Prepared.
When Hezekiah issues a challenge to the Levites, fourteen of them respond and urge the rest of their families to fulfil request of Hezekiah. These fourteen are taken from all the families of Levi and they show the unity of the tribe in their desire to put matters right with the Lord. They gather their brethren and sanctify themselves, then they come to cleanse the house of the Lord as Hezekiah had commanded. The order is important. They recognise that they cannot prepare the house of the Lord for what the Lord intends until such time as they have prepared themselves so that they are fit to fulfil their service. The same principle is seen in the New Testament when Paul writes about the Lord's supper, he says that every man must examine himself and then eat. There is no shortcut in the things of God, whether we think of fitness for service or spiritual growth.
When the Levites purge the temple, it is only the priests who go into the inner part of the house of the Lord. We might suggest that the work should be done as quickly as possible, so there would be little harm in allowing the Levites to help, especially as the house of the Lord was so emphatically corrupted already. These men recognise the folly of such logic. It is this obedience to the Lord that has brought the people into such straits, they cannot afford to risk incurring yet more wrath by allowing men to undertake any work in a place from which they are excluded by the commandment of God. The same principle will apply today in terms of the sphere of service which a person may undertake. It does not matter how enthusiastic or how knowledgeable a person may be, unless they are fitted by the Lord to do the work, they must not be allowed.
The first details that we are given about the actions of the priests is their thoroughness in ensuring that all uncleanness is removed from the house of the Lord. They will not allow anything which may defile the house to be left. It is taken out and deposited in the brook Kidron. This is a place which is consistently associated with judgement as we go through the Scripture. David crossed the brook as he fled from Absalom and our Lord also crossed as He went into the garden when Judas would betray Him. Here, as in the days of Asa, it is associated with the judgement against idolatry.
The full extent of Hezekiah's enthusiasm is seen in the fact that these men start on the first day of the first month. It is a clear indication that Hezekiah sees this as something that needs to be done without even momentary delay. His enthusiasm is reflected in the actions of the priests and Levites. Seven days after they start to purge the house, they have sanctified the house as far as the porch. Eight days later they have completed the work. In little more than two weeks, the effects of the idolatry of Ahaz have been removed from the house of the Lord. This should encourage us when we face the need to deal with matters which are not according to the word of God. If the heart is right, the work can be accomplished in very short time.
At the end of this time, they go back to Hezekiah and say that the house, the altar, the vessels and the table with all its vessels have been prepared. They have reversed sixteen years of idolatry on the part of Ahaz.
Do our lives reflect the holiness of God?

Memory Verse 'Then they went in to Hezekiah the king, and said, We have cleansed all the house of the LORD, and the altar of burnt offering, with all the vessels thereof, and the shewbread table, with all the vessels thereof', 2 Chr. 29. 18
October 30. 	2 Chronicles 29. 20-36.
The Dedication of the House
Once the house has been cleansed, Hezekiah realises that it must be rededicated. The fact that it has been dedicated before does not mean that it can be used for the service of the Lord immediately. This is a principle that we need to appreciate both in our individual and our collective lives. In the same way as we need to repent and confess our sin for salvation initially, so we need to repent and confess for restoration of fellowship with the Lord at any later time. While we do not lose our eternal standing with the Lord, we will lose the enjoyment of this and we need to come in the same way as when we first trusted Christ.
The first action is to present a sin offering. For this, they bring seven bullocks, rams, lambs and he-goats. The number seven suggests the idea of completeness, the four beasts that are offered suggests the idea of a universal offering, one which meets every person. Here is a true appreciation of the fullness of Christ as the ransom for sin. It covers the kingdom, the house and the people. How our hearts should rejoice in the assurance of the value of the work of Christ. In the context, this is a picture of restoration and it reminds us that there is a perfect provision in Christ to allow for restoration of testimony in the world, service for the Lord and individuals who have sinned.
As the offering is presented, the bullocks, the rams and the lambs are presented first,. The the he-goats are brought out before the whole congregation and they lay their hands on them to show that they are all united in the confession of sin. It is good to see that Hezekiah orders that the burnt offering and the sin offering should be presented for all Israel. Some might argue that the ten tribes have chosen to distance themselves from the house of the Lord, but they are still a part of the nation and Hezekiah acknowledges this. He also arranges for the Levites to lead the songs of praise with cymbals, psalteries and harps in the way that David had established. It is not enough that the offerings should be presented, it is essential that the people should recognise that this is symbolic of the praise and worship that should arise to the Lord. The offerings are accompanied by an outpouring of worship and song from the whole congregation as they recognise what is happening. They worship as the offerings are presented, but they continue after this. The offering that Hezekiah arranged is surpassed by the congregation as seventy bullocks, one hundred rams and two hundred lambs are presented. We might ask why there are no goats, but the answer is that once sin has been put away, there is no need for it to be brought back into view. Six hundred oxen and three thousand sheep are consecrated to the Lord. The king has set an example, but the people are ready to follow with a true heart. They are not content to rest  on the merit of the king alone.
The work is so great that the priests could not flay the offerings on their own, especially as they had been less zealous in sanctifying themselves. The Levites had to help because they had shown more diligence in their preparation for the work. This is a reminder for us that there may be work that we can do, even when there are others who should be better fitted for the work. The Lord is looking for sanctified lives before gifted men at all times.
Hezekiah rejoices with all the people because God is working in their hearts. 
How zealous are we for the House of God?

Memory Verse 'And Hezekiah rejoiced, and all the people, that God had prepared the people: for the thing was done suddenly', 2 Chr. 29. 36
October 31. 	2 Chronicles 30. 1-12.
The Passover Planned.
Once the house of God has been cleansed, Hezekiah determines to celebrate the Passover. Because the priests were not ready by the first month, he agrees with his princes to keep it in the second month as the Lord had decreed should happen. He sends his messengers throughout the whole of Israel and Judah to tell them that they should come to keep the feast at the time that has been agreed. Once again, Hezekiah ignores the fact that the nation has been divided into two for centuries and sends to both parts of the nation. It is important to note that the reason given for the delay is because the priests were not sanctified and the people had not gathered to Jerusalem. We might think that the house would need to be cleansed, but Hezekiah recognises that the state of the house itself is not as important as the state of the people. He has appreciated the lesson which the Lord was teaching the Pharisees. The Lord is not concerned with the outward formality, but the inward heart of man. It is something which we need to remember. There are many occasions when we are tempted to judge others for some failure without realising that we may be guilty of actions which are far worse in the eyes of the Lord. Once again, there is unity among the people as they fulfil the king's desire. He pleads with the men of Israel to recognise that the Lord has allowed them to escape from the Assyrian, so they ought to be ready to return thanks to Him for His mercy towards them. The situation in which they find themselves is a clear indication of the way in which the Lord is warning them about their conduct. Hezekiah pleads for them to recognise this and to repent before the judgement falls.
In one sense, as we read the words of the message, we might think that it is provocative, but equally, we need to recognise that it is true to the word of God. It is an attempt on the part of Hezekiah to awaken the people to their true plight before it is too late. He paints a picture of great contrast. On the one hand, the fathers have been guilty of rebellion against the Lord which has brought the people to a position where they are effectively waiting for the judgement of the Lord to fall and the land to be taken into captivity. On the other hand, the Lord is gracious and merciful so they can rest in the assurance that He will be ready to ear of they turn to Him. As we think of men, if someone is angry, it is hard to reason with them and to turn away their anger. With the Lord, we can be certain that He will never be so angry that He will not respond to the plea for mercy. Judgement is His strange work, it is always a last resort. He takes pleasure and delight in turning away from His anger and acting in mercy.
The messengers go through the land of Israel and they are met by scorn and mockery. The people are not prepared to consider the plea of Hezekiah. They do not realise that within four years, they will be under siege in a way that leads to captivity or death. It is sad to think how different events might have been if they had heeded the message that Hezekiah offered. Some did heed. We are told that they humbled themselves and came to Jerusalem. It was not an easy decision; there is a danger that we can make the claims of Christ light, suggesting that God overlooks sin. There must be a full confession. Judah has a single heart to obey the king because the Lord is in all this and is at work among them. 
Are we as careful in our remembrance of the Lord?

Memory Verse 'Also in Judah the hand of God was to give them one heart to do the commandment of the king and of the princes, by the word of the LORD', 2 Chr. 30. 12

November 1. 	2 Chronicles 30. 13-27.
The Passover of Hezekiah.
The result of Hezekiah's desire is that a very great multitude gather to Jerusalem in the second month for the Passover. We are not told, but the language suggests that this may be a larger company than has been seen for many years and the reason would be because Hezekiah has involved the people at every stage of his planning. This is something which we see in the life of David, notably when he brought the ark to Jerusalem, it is seen now with Hezekiah and it is an example that we do well to follow in all our dealings. There have been many companies where the testimony was maintained by a few saints who desire to do what the Lord wants, but as soon as some or all of these are removed, the people fall back into their old ways. Sometimes, the next generation will follow their example as a ritual, because they appreciate how much it meant to the earlier generation, but without a personal conviction. The greatest legacy that any believer can leave is to serve their generation in such a way that there are others who will follow in their steps from a true heart.
The next action of these people is to remove the altars of the idols from Jerusalem. Hezekiah has ensured that the house of the Lord is cleansed, but the people follow his example and take up the challenge for themselves by removing all idolatry from the city as a whole. These are all cast into the brook Kidron. It becomes the place of judgement once again, as the idolatry is judged by the people. Such is the example of the people that the priests and Levites are ashamed and sanctify themselves. As we read the earlier verses, we might think that the Levites had already sanctified themselves, even if the priests were a little slow to act. The record here shows that the Levites may have exceeded the zeal of the priests, but it was only a relative measure. Once the heart of the people is touched, they set an example which stirs the priests and Levites into doing what they should have done from the first.
The people keep the Passover on the fourteenth day as the Law demanded. Many of the people had not sanctified themselves in the way that the law demanded because the feast was arranged in haste when Hezekiah determined to fulfil what the Lord wanted. In view of this, the Levites who were sanctified kill the Passover for them, while Hezekiah prays for these people and the Lord shows mercy. This shows the true heart of our Lord. He may demand holiness, but He is merciful in situations where the heart is right even if the actions may not fulfil the letter of the law. There may always be a genuine reason why someone cannot do what they ought. We should not treat such actions in the same way as someone who falls into sin. The devil will be quick to belittle sin or to highlight sin as the situation demands. He may then use this to blaspheme the name of the Lord in either case. We need to be careful to ensure that the true holiness of the Lord is manifest in a way which gives no opportunity to him.
Such is the joy of the congregation when they celebrate the Passover and Unleavened bread that they decide to continue for another seven days. Here is the effect of obedience to the Lord out of a true heart. It is not a chore to be endured but a delight to be extended.
Are we prepared to set an example for others to follow?

Memory Verse 'So there was great joy in Jerusalem: for since the time of Solomon the son of David king of Israel there was not the like in Jerusalem', 2 Chr. 30. 26
November 2. 	2 Chronicles 31. 1-10
The Tithes of the People.
After the feast and the additional week, all of the nation united to go through the cities of Judah and to destroy all the idols and groves which had been reared in the days of Ahaz. It is good to see the way in which the example of Hezekiah is spreading throughout the whole of his kingdom to such an extent that the idols are even removed from Ephraim and Manasseh which are in Israel, not Judah. This is a clear example of the way in which the work of the Lord will prosper when there is a strong lead and when care is taken to engage all the people in what is done. The exercise of Hezekiah has become an exercise which is shared by all his people with an enthusiasm that he could not have begun to anticipate.
Hezekiah now arranges the orders of priests and Levites to ensure that the work continues. It is good to see the way in which little more than a month has transformed the nation from a country that is marked by idolatry to a country that is determined to remove every evidence of past idolatrous practices. This is not enough. Hezekiah recognises that the Lord must have His portion every day of every year. Once again, he does this by setting an example in that he provides the offerings so that the law can be fulfilled in terms of the burnt offerings for each day, as well as the sabbaths, the new moons and the set feasts. He does not ask the people to provide what he is able to do himself. Clearly, each person is free to bring a voluntary offering and they must bring any sin offering or trespass offering that may be required when they fail.
Once Hezekiah has set the example, he asks the people to do what is required from them. He asks them to bring a portion for the priests and Levites so that they are encouraged as they fulfil their work. This is the principle that Paul explains in 1 Corinthians chapter 9. The Lord has always expected that those who take responsibility for leading the people of God should be supported by the people. This was a principle that applied to the apostles at that specific time, it should be applied today to those who serve in any capacity which means that they are unable to provide for themselves and their families in the way which they might otherwise have done. This could be true for evangelists, teachers or elders. As soon as Hezekiah highlights the need to the men of the city, they begin to bring in an abundance of first-fruits and tithes which they place them in heaps throughout the whole period of the harvest from the third month, which would be the feast of weeks, Pentecost or the first fruits of the wheat harvest until the seventh month. At the end of this time, Hezekiah and the princes come to see how the people have responded. The result is far greater than they could have imagined. They ask the priests what the heaps mean. It is likely that they are thinking that there must be some explanation which means it is more than simply the offerings of the people. The princes may have thought that, at the least, it was evidence that the priests were making provision for a  lean time that might follow, but it was not the case. Azariah answers that it is no more than what the people saw that they ought to bring. There has been no compulsion, there has been no begging, the people have given with such a true heart that the priests and Levites have been able to eat as much as they wanted and the heaps were the leftovers which they could not eat.
Are we marked by a willingness to give?

Memory verse 'And Azariah the chief priest of the house of Zadok answered him, and said, Since the people began to bring the offerings into the house of the LORD, we have had enough to eat, and have left plenty: for the LORD hath blessed his people; and that which is left is this great store', 2 Chr. 31. 10
November 3. 	2 Chronicles 31. 11-21.
The Chambers Prepared.
Hezekiah now continues with what he has begun. He arranges for the chambers of the house of the Lord to be prepared so that the excess can be stored there. He also arranges for Levites to monitor all that is placed there to ensure that it is administered in a right way. He recognises the danger that questions might be raised if there is such an excess and others are in need. Cononiah and Shimei are set over the stores that are brought into the house of the Lord, while ten other men are named as overseers who are responsible to the first two. Even these two are responsible to the king and to Azariah, the priest. Hezekiah has re-established the principle that the high priest has a similar level of authority to the king. The purpose of the Lord was always that He would rule, so any man must be subject to Him. The fact that the priest is set alongside the king in this shows a willingness to fulfil the law in this respect.
The free-will offerings are separated from the tithes and Kore is set over this. Once again, Hezekiah is careful to ensure that the law is followed accurately. The law distinguished between who could eat the offerings and who could eat those things, such as tithes, which were brought because the Lord demanded them. In general, the tithes could be distributed among the Levites whereas the freewill offerings were only to be eaten by the priests.  There were seven men in total who had the responsibility for administering the freewill offerings.
The next action was to ensure that the provision was distributed correctly. This has a double aspect, which was covered by the genealogies. On the one hand, both priests and Levites had to prove their entitlement, but equally, it was important to ensure that no one was missed. Once again, this is all tied in with the holiness of the Lord. The principle is seen in the New Testament where Paul teaches the Corinthians of the danger that someone may eat or drink the Lord's Supper unworthily. The immediate context indicates that the saints must examine themselves. It is also implicit that any visitors should be aware of what they are doing. They should not partake unless it is clear that they are genuine believers who are walking in a way that is consistent with their profession. They should expect to give a clear indication of where they stand and of the ground on which they wish to gather with the saints, unless they come with a commendation from other saints.
The portion was assigned according to the age of the person. A child would not receive the same portion as someone who was fully engaged in the service of the house of the Lord. In addition, there was a need to ensure that those priests who were serving in the cities should receive their portion. It would be easy for them to miss their allotted portion because they were not in the city to undertake the service directly. There were instructions in respect of uncleanness or disabilities which would prevent them from fulfilling the work, otherwise each would fulfil his duty in his turn, so  they must not be allowed to lack simply because it is not their time.
The summary is given that Hezekiah did everything that the Lord expected from him. He took care to ensure that the law of the Lord was followed diligently.
What is the witness to our lives before the Lord?

Memory Verse 'And thus did Hezekiah throughout all Judah, and wrought that which was good and right and truth before the LORD his God', 2 Chr. 31. 20
November 4. 	2 Chronicles 32. 1-19
The Assyrian Comes Up.
After Hezekiah had established the worship of the Lord in Judah, Sennacherib decides to attack the people and take the fortified cities. Hezekiah recognises the danger and he decides to make things as awkward as he can. He stops the supply of water that flows from the city so that Sennacherib would not have any water while he was besieging the city. He also builds up the walls of the city so that there is no opportunity for the Assyrians to break into the city. It is notable that he only does this after he has established the order of worship. It is a lesson for us that the spiritual aspect of our lives is of far more importance than the material. He encourages the people by pointing out that Judah has a far greater army than Assyria. Assyria only has an army of men, Judah has the Lord to fight for them. This should be the confidence with which we can all face any attack from any enemy. Even if our warfare is spiritual, we are still upheld by the Lord Who cannot be overcome. Our biggest danger is that we fail to appreciate the nature of our enemy so we fall into the trap of thinking that we can, or even must, overcome in our own strength.
Sennacherib sends his servants to undermine the confidence of Jerusalem while he fights against Lachish with his army. It is likely that he thinks that Judah will concede in the same way as they did when Ahaz sent for help. He does not recognise the reality that Judah have returned to the Source of their strength. They are ready to face any enemy because they know that the Lord will fight for them. It is also notable that the record here tells us that it was Sennacherib who  planned all that happened. The earlier record suggests that he had left Rabshekah to fight on his own initiative. 
The message of the king of Assyria is simple. Hezekiah is asking the people to fight in a lost cause. He even suggests that the removal of idolatry is an evidence that Hezekiah has given up on the Lord. He fails to understand that the Lord is a living God Who does not need to be represented by some form of idol. While the circumstances may be different today, the same principle is often seen. We face men who suggest that those who uphold the truth are not being true to the God of the Bible because they have a wrong appreciation of Him. We need to be careful to ensure that we are true to our Lord in every detail of life.
Sennacherib claims that he has overcome all the gods of other nations so he cannot see why the Lord God of Israel should be any different. As far as he is concerned, Hezekiah is only trusting in another god. He refuses to acknowledge that there may be a God Who stands apart from all others. He scorns the God of Israel as if He were less than the gods of the other nations. He has completely failed to appreciate that Judah was previously weakened by a king who chose the idols of men rather than the living God, so any comparison with an earlier generation is flawed.
We are told that the servants of Sennacherib continued this form of onslaught against the Jews, trying to discourage them. In reality, while he has no concept of God, he certainly has a clear understanding of the way in which the people of God can be overcome. As soon as we begin to doubt the promises of God, we are a prey to the enemy.
Are we careful to remember that we have the victory in this world?

Memory Verse 'With him is an arm of flesh; but with us is the LORD our God to help us, and to fight our battles. And the people rested themselves upon the words of Hezekiah king of Judah', 2 Chr. 32. 8

November 5. 	2 Chronicles 32. 20-33.
The End of Hezekiah.
Hezekiah does not give an answer to the challenge of  the Assyrians, but he does consult with Isaiah and they bring the matter to the Lord. As Hezekiah is well aware, this is the only answer to such a challenge.
The Lord answers in a way which he could not expect. He sends an angel to destroy the Assyrian army and helps in every respect to such an extent that Hezekiah is magnified in all the surrounding nations. Sadly, the language hints at the issue which would mean that all the good which Hezekiah has accomplished in his life would be reversed by his son in a short time after his death. 
If the Lord delivers the people from destruction at the hand of the Assyrian, He sends a test of Hezekiah's faith. Hezekiah is sick with an illness which should lead to death. When Hezekiah responds to the message that the Lord gives by pleading for his life, the Lord restores him to health again. He even gives a clear sign that this was the hand of the Lord. We learn in the parallel passage that this sign was that the sun went back by ten degrees. This was clearly not something that Hezekiah could imitate. Sadly, we are told here that he did not act in a way that acknowledged the goodness of the Lord to him. His heart was lifted up in pride. It may be that Hezekiah put the emphasis on his faith rather than on the Lord's goodness. This is a very dangerous position. We can see the danger of disobedience but it is not so easy to see the danger of obedience. The devil will try to persuade us that our faithfulness is responsible for any success that we may see. When he has done this, he has destroyed our testimony.
Hezekiah humbles himself and the Lord withholds the judgement until after his time. He uses the son of Hezekiah who was born in these years as an instrument to expose the sin of Judah and to incur the wrath of God against the nation. 
The record here shows us exactly how good the Lord was in what He gave to Hezekiah. It may be that this was, at least in part, before the pride of Hezekiah incurred the wrath of God, but it reminds us that, when the Lord forgives, as a result of genuine repentance He does so completely. He does not withhold His blessing. Hezekiah also acts to ensure that there is provision for all and that the city is fully defended in the event of a siege. Sadly, Hezekiah shows the weakness of his heart when he shows Babylonian ambassadors what the Lord has given to him. It appears that it is done in such a way that the Lord can see the evidence of pride. It is easy for us to miss the sinful character of the heart. There is little doubt that Jeremiah would have recognised the fact that Hezekiah was a clear example of the truth that the heart is deceitful above all things. We preach this to the lost, but we need to be aware that it is equally true for the believer and its effect is potentially far more devastating. If the unbeliever fails to understand this, only he is affected. If the believer fails, all his contacts may be affected.
When his life ends, the people unite to show their respect for Hezekiah and they give him one of the chief sepulchres. 
Let us take care to walk consistently to the end of our pathway? 

Memory Verse 'And Hezekiah had exceeding much riches and honour: and he made himself treasuries for silver, and for gold, and for precious stones, and for spices, and for shields, and for all manner of pleasant jewels', 2 Chr. 32. 27
November 6.	2 Chronicles 33. 1-25.
Manasseh and Amon.
Manasseh succeeds his father as king of Judah and he reigns for fifty-five years. This is the longest reign for any of the kings, but it is not a reflection of the character of the man. He follows the example of the heathen who should have been destroyed by Israel because their iniquity was so great. The Lord made Abraham wait until the iniquity was full, but the nation failed to fulfil His command and now His warning is fulfilled instead.
Manasseh sets out to reverse all that his father had done to remove idolatry from the land. He raises the high places and altars, makes groves and worships the host of heaven. He even places altars for all the heavenly bodies in the temple of God and the two courts of the temple. Here is a man who, from what we are told here,  appears to have surpassed all who have gone before, even Ahab the king of Israel. He adds to this by making his children pass through the fire as well as following the enchantments, witchcraft and spiritism of the heathen. Twice, the Lord reiterates that this is the place where He has chosen to place His name as the confirmation that He is with the people and He will uphold them. The act of Manasseh is one of complete rebellion against the Lord, effectively saying that He has no time for the Lord. It is a blatant act of provocation. We can easily see the truth of this in respect of Manasseh and we may even be inclined to apply it to others who make a show of following Christ without any reality. We need to be equally careful to search our hearts to see if we are not guilty of the same conduct in our own lives. While the Lord will judge unbelievers for their actions, Peter sets out the principle that judgement will start at the house of God. Just as the Lord allowed the Canaanites more than four hundred years to repent, but judges Judah in a matter of years, so He may chastise us for our failure far quicker than He judges the ungodly. We are responsible to uphold the honour of His Name. If we fail, the consequences are more far-reaching than any sin on the part of unbelievers.
The record tells us that Manasseh led the people into a level of sin that surpassed the sin of the nations who preceded them. The Lord speaks to Manasseh directly, but Manasseh refuses to listen, so the Lord brings the Assyrian against him and he is taken as a captive to Babylon. Only then does he listen to the Lord and repent. It is clear that the repentance was genuine: He recognises that the Lord was His God and he begins to prepare defences for the city and the land. He removes all the idols and altars that he has placed in the temple or the city and he repairs the altar of the Lord so that he can offer what the Lord required. The people follow his example although they still use the high places to sacrifice to the Lord.
As with Hezekiah, the sin of Manasseh has its consequences. He is succeeded by Amon, his son, who reverts to the early ways of Manasseh. He has set a bad example and, while he may repent, his son does not. The change is only temporary. He only reigns for two years before his servants murder him in a conspiracy. We do not know the true state of the people although it is likely that there were those who saw the effect of the idolatry of Manasseh and were afraid that this would be repeated. It does not appear that this was true repentance and the act of murder is not condoned, even in such circumstances.
Do we recognise the effect our mistakes might have on a later generation?

Memory Verse 'And prayed unto him: and he was intreated of him, and heard his supplication, and brought him again to Jerusalem into his kingdom. Then Manasseh knew that the LORD he was God', 2 Chr. 33. 13
November 7.	2 Chronicles 34. 1-13.
The Heart of Josiah.
The people set up Josiah as king in place of Amon. We do not know the background as to why he is chosen. It is unlikely that he is the only son of  Amon given that he reigned for fifty-five years. It may be that they want to return to the last ways of Manasseh. It may be that they want a king who would do as they asked. Whatever their logic was, what we learn is that, after eight years, Josiah sets himself to seek the God of David. This is the first step to recovery. It may well be significant that he goes back to David. No doubt, he would have been told about the great king of Israel who established the kingdom under the hand of God. As Josiah looks around and sees the threat from Babylon and Egypt, he would ask how he can escape. The answer comes that the same God Who established David can establish him. 
Four years later, Josiah begins to purge the nation from the idolatry that his grandfather at  first, then his father set up. The language that is used is notable. He begins to purge. They break down the images in his presence, he cuts down; every action that is taken is under the direct control of Josiah. This may well indicate that he does not carry the people with him in the way that Hezekiah did around one hundred years earlier. The prophets suggest that, by the time of Josiah, idolatry was ingrained into the people's lives. It is not something that they want to give up, but Josiah leads the people out of idolatry. He is not concerned with how many people he can influence, he is only concerned to obey the word of the Lord.
After the images and high places have been destroyed, Josiah turns to the priests of Baalim and executes judgement against them. They are the people who represent the authority of God among His people. They should have kept the people from idolatry but they have led the into rebellion against the Lord. As such, they must be executed for their actions in order to purge the land from the corruption. This is not an overly harsh judgement. It is what the Lord demands so that His name is magnified. Josiah continues his purge into Manasseh, Ephraim and Simeon. He is not content to purge the land alone. He wants to ensure that there is nothing left in the borders of the land which might influence the people.
A further two years later, he sends men to repair the house of the Lord. This serves to emphasise the dedication of Josiah. It may be that he has to take a lead in purging the land. He is prepared to spend ten years fulfilling this until he is certain that he has done all that he can. Only then does he set about repairing the temple. It may be that this gives us a true indication of how far the nation has turned away from the Lord by this time. Hezekiah could motivate the people to work with him so that the work was done in haste. Josiah has to act against people who should have helped but are actually a hindrance to the work. He does not have the resources that Hezekiah had. We may face either of these situations, but the important principle is that we must not allow ourselves to be distracted. By the time that the repairs start, it is clear that Josiah has found a number of men whom he can trust to further the work. He is not alone. The Levites gather the money from the people, they give it to workmen who fulfil all that the Lord desires. Singers, scribes, officers and porters all join together to ensure that the work is done.
Are we prepared to turn back to the Lord even when others do not follow?

Memory Verse 'And he did that which was right in the sight of the LORD, and walked in the ways of David his father, and declined neither to the right hand, nor to the left', 2 Chr. 34. 2
November 8.	2 Chronicles 34. 14-33.
The Book of the Law Found.
While the workmen are repairing the house of the Lord, they find a copy of the law of the Lord which Hilkiah gives to Shaphan, the scribe. He brings it to the king when he comes to report on how the men are working. He is able to tell him that they are doing everything that the king has requested. They have given the money into the hand of the overseers so that it is all correctly accounted. Here is an example of the way in which we should all act. There should be no reason for any to question whether we are fulfilling what is expected from us. Everything should be done in a way that not only fulfils what is asked, but also can be demonstrated to do so. There are many occasions when a question may be raised and, while there is no evidence of wrong-doing, there is a doubt because there is no proof that everything is in order. Sadly, the lack of evidence is often taken as an indication that there was wrong.
Shaphan brings the book into the presence of the king and reads it to him. As soon as Josiah hears what the Lord is saying, he recognises that the people have failed to fulfil all that the Lord requires from them and this will bring the judgement of God on the nation. It would be easy for Josiah to say that he has done everything that he could, but he realises that this is not enough for the Lord. The Lord's honour has been compromised, His name has been blasphemed, the wrath of God is only what the people deserve. This is a good attitude for all of us to take. We can always find a reason why someone else is at fault, but the Lord expects us to recognise our own failures. Rather than to list all the right things that we have done, we need to allow the Lord to expose our shortcomings so that He can correct us and change us into the likeness of Christ.
Josiah sends messengers to ask what the consequence of this will be. He knows that the only hope for the people is that the Lord will show mercy.  They go to Huldah, a prophetess who keeps the wardrobe. When we consider that clothes are often used as a picture of character, this becomes significant. It tells us that the Lord will speak through someone who is careful to ensure that the people maintain a right character. It may be that He will use men on most occasions, but He will speak through a woman rather than use a man who is not in a fit state for Him to use.
Huldah sends word back that Josiah is right to anticipate that the Lord will judge, but the Lord will not allow the judgement to fall until after the death of Josiah. He has seen that the king has a true heart to obey the Lord and is ready to acknowledge his failure.
When Josiah hears what the Lord has to say, he calls all the people together to make a covenant with the Lord. He has spent ten years in an effort to put right the failures of the past. Only now does he see himself in a position to call on the people to join with him in an act of allegiance to the Lord. It may be that there was a failure on the part of the people, but it is also true that the work that Josiah has done is to repair what his predecessors have done to destroy the testimony of the Lord. He cannot ask others to do what he is not prepared to do himself, so he spends ten years righting the wrongs of his father before he asks the people to join with him.
How do we react to a word from the Lord that is not what we want to hear?

Memory Verse 'And he caused all that were present in Jerusalem and Benjamin to stand to it. And the inhabitants of Jerusalem did according to the covenant of God, the God of their fathers', 2 Chr. 34. 32
November 9.	2 Chronicles 35. 1-27.
The Passover of Josiah.
This chapter starts with the Passover that Josiah kept. He is careful to ensure that everyone and everything would be in its right place for the feast. No doubt, after he heard of the wrath that the people incurred by their disobedience, he wants to be careful not to add anything to this by failing to observe the Feast of the Lord in the way which the Lord expects.
He sets the priests in their place and encourages them in their service for the Lord. He tells the Levites to place the ark in the house of the Lord. It must not be carried by them as a burden. They must prepare themselves to serve in the place that was given to their families by David and Solomon. While the Levites were separated under the law, when the ark was placed in its permanent place, they were given specific duties in respect of the house of the Lord. This requires them to be in a fit state to undertake the work in order to ensure that nothing will mar the celebration of the feast. While it was instituted as an annual feast, there is an added significance to this because it is a reminder to the people that they have put away the failures of the past and they are now in a restored state before the Lord. They are also responsible to prepare the people for what is to take place.
Josiah provides thirty thousand lambs for the passover as well as three thousand bullocks. He has called the people together, but he does not ask them to provide. It is good to see that the king who takes a lead in asking the people to keep the feast also ensures that they are able to do it in a right manner. This should be true of elders today. An elder should first be an example to the saints of what is expected. He should not ask them to do what he is not prepared to do with the exception that he should recognise gift. He will not impose himself on a work for which he is not gifted although he will support it fully.
The example of Josiah stirs the princes to follow; they bring two thousand small animals as well as three hundred oxen. Such is the character of this feast, that we are taken back to the days of Samuel in order to find a comparison. When Hezekiah celebrated the Passover, his was compared with the Passover that Solomon celebrated, but now we are taken even further back. The difference may be that the feast which Hezekiah celebrated was done in haste and the people did not have sufficient time to prepare themselves for it. Certainly, as far as the people were concerned, it was a time of celebration, but Hezekiah had to pray for the Lord to overlook the failure of some to prepare as they ought. In contrast, when Josiah prepared the feast, he took great care to ensure that everything was in place. There was no room for any excuses. Hezekiah was marked by faith, but Josiah was marked by obedience.
The narrative now moves on a further thirteen years. We are not told anything about the intervening years in either account, but the end of Josiah is sad. The Lord  promised that His wrath would not fall on the nation as long as Josiah was alive. In view of this, Josiah would have been well advised to avoid unnecessary conflict. When Egypt and Babylon were in conflict, Necho sends to Josiah telling him not to join the battle. Josiah ignores the warning and is killed by an arrow. The whole nation join in mourning for him. He might have lived for many years, but he leaves Judah in disarray and in bondage.
Are we aware of the dangers of falling at the end?

Memory Verse 'So all the service of the LORD was prepared the same day, to keep the passover, and to offer burnt offerings upon the altar of the LORD, according to the commandment of king Josiah', 2 Chr. 35. 16
November 10.	2 Chronicles 36. 1-23.
The Last Kings of Judah.
The people make Jehoahaz king in place of Josiah and he reigns for the next three months until he is displaced by the king of Egypt and his older brother, Eliakim, is set in his place. In addition, the people are forced to pay a hundred talents of silver and a talent of gold. The king of Egypt takes Jehoahaz into Egypt, and changes the name of Eliakim to Jehoiakim. This is the first effect of Josiah's action. It appears that there was no threat to the land while Josiah was on the throne. As soon as he is displaced, the land comes under the authority of Egypt. Both brothers are described as evil in the sight of the Lord even if they both grew up at a time when Josiah was determined to restore the worship of the Lord in the nation. 
We are not given any details of Jehoiakim's reign except that Nebuchadnezzar takes him into captivity after eleven years and places his son, Jehoiachin, on the throne for the next three months and ten days. He was no better than his father or uncle and he is taken into captivity at the turn of the year. The parallel account tells us that Jehoikim had become a servant of Nebuchadnezzar and had tried to rebel against him. This is not repeated here because it is of no consequence as far as this record is concerned. What is significant here is that the vessels of service for the house of the Lord are taken by Nebuchadnezzar. 
Nebuchadnezzar sets Zedekiah on the throne. He was the uncle of Jehoiachin although he was much younger than the first two brothers who ruled over the nation. He reigns for eleven years in which time the Lord sends prophets, especially Jeremiah, to warn him about the conduct of the nation. Even after the devastation that has come on the nation for more than eleven years after the death of Josiah, the people are not prepared to listen to the warning of the Lord. Zedekiah is guilty of rebelling against both Nebuchadnezzar and the Lord. We might be able to understand the thoughts of a man who bows to the word of a king like Nebuchadnezzar out of fear. We can certainly appreciate that Zedekiah could have followed the example of his father, Josiah, and turned to the Lord; what is difficult to understand is that he chooses to defy both the earthly and the heavenly power.
The people respond to the messengers that the Lord sends among them by mocking them, despising what He said and maltreating the messengers until the Lord cannot ignore their rebellion any longer. As always, He is full of mercy so He holds back from fulfilling His warning until the people leave Him with no choice. It may be that the nation has spent twenty-two years as a vassal state first to Egypt then to Babylon. The Lord still pleads with them on the basis that He is prepared to turn away His wrath if only they would listen. How good for us to recognise that the Lord does not act in haste. We need to remember that it may be that we are preserved by His mercy rather than because we are pleasing Him.
Finally, He allows Nebuchadnezzar to execute His judgement against the people without any mercy, young and old, male and female, all fall under his hand or are taken captive. For the next seventy years, the people suffer bondage because they had failed to observe the sabbath years that the Lord decreed. Only when these years a complete does He move to raise up Cyrus and allow the people to return to their land.
Are we resting in the mercy of the Lord?

Memory Verse 'And the LORD God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling place', 2 Chr. 36. 15

November 11.	Ezra 1. 1-11.
The Proclamation of Cyrus.
The history now moves to the restoration of the land. The time of captivity has passed, the Lord moves to ensure that the people come back to the land. It is good for us to see the way in which He moves. He overthrows the might of Babylon and introduces a king from Persia who will fulfil His decree and all the nation of Judah to return to their land. When He does this, He even anticipates the challenge that the enemies of Judah would raise as the temple is built. This would not occur until a later king, but the Lord ensures that the decree of Cyrus is written so that it cannot be contested at that time.
Cyrus acknowledges the hand of the Lord with him in allowing him to take the kingdoms of the earth. We can only presume that he has learned of the power of the Lord from Darius who saw the hand of the Lord in the life of Daniel. It may be that Cyrus even met Daniel himself. This would serve to remind us that one man who chooses to obey the Lord, even if it means defying the king, can accomplish great things for God. Daniel kept a track of the dates, so he prays when the seventieth year comes round and the Lord answers his prayer. In these simple statements, we find a wealth of truth about the power of God, the power of prayer and the power of a life of faith.
Cyrus wants the men of Judah to build a house for the Lord in Jerusalem because this is what the Lord has told him to do. We are not told exactly how he realised this. We are told that he knew that he must do what the Lord said and he calls on the people of Judah to fulfil this commandment. He gives them the promise that their God will be with them. We can only marvel at the fact that the king who rules over the greatest empire of his day tells the people that the best protection he can offer is that their God will be with them. He has no doubt that this is a far greater protection than offering the might of Persia. He even calls on the people who are living alongside the men of Judah to provide them with the materials that they may need to accomplish the work.
The decree of Cyrus is answered by a readiness to obey and a willingness on the part of the neighbours to provide them with whatever they need by way of material and beasts to carry the provision. It may be that Cyrus has issued a decree, but it is equally clear that the Lord has touched the hearts of the people among whom they live to help. This is a picture of the character that we should show in our dealings. Our neighbours should be fully aware that we are people who are trustworthy and ready to help so that they are willing to help us when we are in need.
Cyrus brings the vessels that Nebuchadnezzar had taken from the temple and gives them to the people as they set out to return to Jerusalem. He is careful to ensure that they are all properly accounted. There is no question that Cyrus wants to fulfil the command of the Lord to the letter. He also wants the people to recognise that they have a duty to do what the Lord has asked from them. Sheshbazzar is appointed as the prince who will oversee the work. He is given responsibility for ensuring that everything is done in a way which can be seen to be right in the sight of God.
Are we resting in the assurance that every detail is under the control of our God?

Memory Verse 'Who is there among you of all his people? his God be with him, and let him go up to Jerusalem, which is in Judah, and build the house of the LORD God of Israel, (he is the God,) which is in Jerusalem', Ezra 1. 3
 
November 12.	 Ezra 2. 1-70.
The Returning Jews.
We are now given details of all the families who returned from Babylon. Over twenty-eight thousand people are listed by their cities. Forty cities are populated as a result of those who chose to return at the command of Cyrus, in addition to those who came up to Jerusalem. This gives a clear indication of the way in which the Lord has preserved His people over the years of captivity. The record in the earlier histories suggests that the number who went into Babylon is far less that the number who return and there are those who do not return with the people. This is a reminder for us that the Lord is always looking for the good of His people. He may chasten, but He still preserves and builds up.
In addition to those who went up from the nation, there were six hundred and fifty-two listed who could not prove that they belonged to the nation of Israel. They did not have any evidence to confirm who they were. This teaches us the important principle that the work of the Lord can only be done by those who belong to Him. It is seen here in respect of the house of the Lord. The Lord does not judge by what is seen, He is more concerned that His people show their appreciation for Him in a personal way than that we use those who are not His to help in our apparent shortcomings. Examples would be including unbelievers in the number of the company or allowing them to lead in a sphere of service because they are better than the believers. The Lord desires that His people bear witness to His Name using the abilities which He has given to them. As soon as we go beyond this, we are guilty of showing those who look on that we do not believe that the Lord is Supreme in all things.
A second group are also forced to confirm their position. These are people who claim a place among the priests but they cannot show their right. In one sense, the principle is the same as far as we are concerned today. Every believer is a priest, so the confirmation that they belong to the family of God also qualifies them as a priest in that respect. There is however another principle which does need to be considered. There are avenues of service for the child of God which may be open to all, but they need to be fit to undertake the work. When the apostles wanted to appoint the seven deacons in Acts chapter 6, they might have chosen any man who was a believer for the work. Instead, they ensured that those who would undertake the work were morally fit to do it. There are two clear reasons for this. If the threat of division among the saints were not handled correctly, the church might have been divided. This would have led to a situation where the effort of the saints was focussed on their internal dispute rather than showing the power of God. The second is that the world was watching. If the matter were not handled correctly, the world could point the finger at the division in the church and dismiss the witness. The danger is that we have become so used to division that we fail to appreciate how harmful it is. The only way to avoid this is to ensure that those who take a lead in the company are marked out for the character which they demonstrate. Paul takes this up as he outlines the character that should be seen in the lives of those who take a lead as elders or deacons in the companies. This should not be seen as an ideal list where shortcomings may be overlooked. It is a requirement if the testimony is to be maintained for the glory of God. If no one fulfils these criteria, we should turn to the Lord for help.
Are we marked by a zeal for the progress of the word of God? 

Memory Verse 'And some of the chief of the fathers, when they came to the house of the LORD which is at Jerusalem, offered freely for the house of God to set it up in his place', Ezra 2. 68
November 13.	Ezra 3. 1-13
The Foundation Laid.
By the seventh month, the people are ready to gather in Jerusalem and to fulfil what the Lord commanded. We are not told whether they gathered in fulfilment of the Feast of trumpets. We are told the Jeshua, the high priest, built the altar for the Lord and began to offer the daily burnt offerings which the law commanded. It appears that the timing was more coincidental than deliberate. It does show that, even when the house of the Lord had not been started, the people were determined to fulfil what He required. We are not given any earlier dates, so we do not know how long these events had taken. All that we can say is that within six months, a decree has gone out from Cyrus, the people have made all the preparation to fulfil what he said and they have returned to the land. In those days, this would be a major undertaking and it shows the readiness of the people to act as soon as the opportunity arose. This should be a challenge to us. We can easily make excuses that it takes time, yet the example here is that people with a true heart will move quickly.
The people observe the feast of tabernacles. The only occasion on which we read of the feast of tabernacles being observed before this time was when the temple was dedicated, It is observed later when Nehemiah completes the building of the city. This does not mean that it was never observed at other times. It does show is the significance of the feast: it is a time when the purpose of God for His people, and indeed the whole world, is brought to its fulfilment. As such, it is always associated with a time when the Lord takes His dwelling among the people in a fresh way. We are also told that the people observed the law of the daily burnt offering, the new moons and the set feasts. They have come back with a desire to ensure that they do not come under the judgement of God again.
The third action that takes place is that they give money to arrange for the house of the Lord to be built. This was what Cyrus ordered and we might think that it would have been their first priority. The account here shows the true heart of the people. We are not told if they thought about what the Lord said in the past. He had warned through men like Jeremiah and Ezekiel that the people must not boast in the house of the Lord. The older men among them, who saw the glory of the original house, would have heard the words of the prophets. It is good to think that they may have pointed out that building the house would not please the Lord unless the heart was right. The same principle is true for us today. We must fulfil what the Lord expects from us in terms of fellowship as a company of believers, but this must no be allowed to take such a priority in our lives that we fail to show the character and glory of the Lord in our dealings with His people or with the world. We are to be true witnesses in our lives as well as our words.
The preparation takes seven months to fulfil, so in the second month of the second year, they begin to build. As the foundation is laid, the Levites lead the people in a song of praise to the Lord, 'He is good and His mercy endureth for ever'. They are fully aware that they owe everything to Him. Some rejoice as they see the Lord at work, but some look back and weep because of what has been lost.
Do we rejoice to see the work of God progress or bemoan failure to match the past?

Memory Verse 'And when the builders laid the foundation of the temple of the LORD, they set the priests in their apparel with trumpets, and the Levites the sons of Asaph with cymbals, to praise the LORD, after the ordinance of David king of Israel', Ezra 3. 13
November 14.	Ezra 4. 1-24.
The Adversaries Rise Up.
As always, the devil responds to a work of God by raising up enemies who try to stop the work. It is interesting to note that they start by offering to help the people in their work. They tell how they have sought the Lord from the days of Esarhaddon, the king of Assyria who placed them in the land when he took the ten tribes into captivity. The leaders of Judah are not prepared to compromise. They have already ensured that the people are able to confirm their lineage so that there is no one who does not belong to the nation. Now they refuse the assistance of the people from the land who come to claim that they are one with the nation in their desire to serve the Lord.  The narrative of the kings tells us that they were guilty of compromise in that they worshipped the Lord in name, but they followed the practices of their fathers in idolatry. This is something that we can see among some who profess the name of Christ today. It is not enough to make a profession, there must be a genuine desire to do what the Lord asks from His people.
Zerubbabel and the other princes have no qualm in refusing the offer of help because they are not among the people whom Cyrus has instructed to build. As often happens, the refusal to allow the people to help is answered by open hostility. They have no desire to see the Lord honoured, they only want to be accepted among the people. It may be that they think it will gain favour with the king. It may be that they want the privileges of being associated with the Lord without the responsibilities of full identification with Him.
It is not clear how long this continued, but we are told that they hindered the work until the reign of Darius. It certainly included the reigns of Ahasuerus and Artaxerxes because we are told that the enemies sent letters to both of these kings. We are only told the details of the second letter, but this shows the bitterness of the men. They ignore the edict that the Jews received from Cyrus and claimed that the city was noted for rebellion. They also claim that the people have set up the walls and joined the foundation, as though the city were being rebuilt as a stronghold. In reality, the people had only laid the foundation of the house of the Lord which Cyrus had told them to build. Judah made the opposition of these people an excuse to stop building. There was certainly no threat to the king of Persia from anything that these people were doing. As always, the devil uses lies, especially half-truths, to try to undermine the witness of the Lord's people.
Artaxerxes checks the records and sees that Judah had been marked by rebellion against the authority of the kings who preceded Persia. He confirms the request of the enemies on the basis that they were a threat to his kingdom. The people waste no time in bringing the letter to the men of Judah and ensuring that the building is stopped for a period that may have been up to fifteen years in total. The edict is based on lies. It does not reflect what the people were doing. It does not highlight a genuine threat. The enemies use force to ensure that the men of Judah stop building even when the people were fulfilling the command of an earlier king and doing nothing to counter the later edict of Artaxerxes.
Are we prepared to maintain purity in the work of God whatever the cost may be?

Memory Verse 'But Zerubbabel, and Jeshua, and the rest of the chief of the fathers of Israel, said unto them, Ye have nothing to do with us to build an house unto our God; but we ourselves together will build unto the LORD God of Israel, as king Cyrus the king of Persia hath commanded us', Ezra 4. 3
November 15.	Ezra 5. 1-5.
Haggai and Zechariah.
The Lord sends two prophets, Haggai and Zechariah, to encourage the people to build. We are not told what they said here although the two books which bear their names give us a clear indication of the message which they brought to the people. The work had stopped for several years and the people would argue that they could not build because the king had ordered them to stop. The Lord looks into the heart and He exposers the true nature of their heart. They were content to use the decree of Artaxerxes as an excuse for not building. They had no desire to fulfil the work. They may have become discouraged in the face of opposition. They may simply have become content to live in their own houses and see their own possessions prosper. Whatever the true reason, the Lord sends His prophets to tell the  people to build and they respond. Zerubbabel and Jeshua begin to build and the prophets help them. It is one thing for Haggai and Zechariah to tell the people that they should be building, this is certainly true, but it is only words. When Haggai and Zechariah join in the work, it is clear to all the people that they mean what they say. It is a reminder to us that the leaders and the teachers of the saints should be examples of their ministry. It is not a question of telling others what to do, it is asking others to help in doing what they are prepared to do themselves.
We are not told here, but the prophecy of Haggai shows how quickly the words of Haggai made an impact of the people. In a little over seven weeks, the people joined in the work to such an extent that the older people started to compare what they were doing with the house that they remembered from before the captivity. Haggai records how the people responded, but the narrative here appears to suggest that it was when the people saw their leaders and prophets working that they joined in the work. As often happens, we need to read all the references in Scripture to understand exactly what happened. Haggai may not have seen fit to mention his part in the work or the effect that it had because it could be seen as evidence of pride. He speaks of himself as the Lord's messenger in the Lord's message. It is likely that this is as near as he will come to indicating that he was prepared to work as well as to preach.
As the people start to build, their enemies come to question them and to try to stop them. On this occasion, they are not prepared to listen. They answer the question openly as they have nothing to fear. They are doing what the king, Cyrus, ordered them to do. They do not need to hide away or to fear the wrath of Darius because they have full authority to build. They are happy to give their names so that their statement can be checked against the records of Persia, but they have every confidence that they will be vindicated.
The eye of God is on them, so their enemies cannot stop them. There is little doubt that the governor and his associates would understand the danger that they face if the words of the men of Judah are proven and they force them to stop. They may have doubted the outcome, but they could not afford to defy a decree from the throne of the kingdom. Even Darius would not have the power to overthrow a commandment that had been given by Cyrus. The law of Persia meant that any decree was set in stone.
Are we careful to work for God as well as teach the truth of God? 

Memory Verse: 'Then rose up Zerubbabel the son of Shealtiel, and Jeshua the son of Jozadak, and began to build the house of God which is at Jerusalem: and with them were the prophets of God helping them', Ezra 5. 2
November 16.	Ezra 5. 6-17.
The Letter to Darius.
These verses outline the details of the letter which the enemies of Judah sent to the king. It gives us a clear example of the way in which a soft answer turns away the wrath of men. As we read the letter, it is clear that the people did not enter into any debate with their enemies, neither did they claim any privilege which the people should not accept.
The enemies start by stating that they went into the province of Judah and saw the people building a house for their God with great stones and timber. They also point out that the work is progressing quickly. This is a contrast with the situation at the start of the chapter where the work had been stopped for a period of more than ten years. When they saw what was happening, they asked the people what they were doing, who gave them the authority to do it and who is responsible for the work. It is clear from the way in which this is written that the writers are setting themselves up as the guardians of the king's interests in the land. They are being careful to ensure that nothing which they say will bring the wrath of the king on them, even if he does not agree with their action. 
The answer of the men of Judah is the model that we should follow: they are servants of God who are rebuilding His house which had been built many years before by a great king, but which had been destroyed in the time of Nebuchadnezzar as a result of the judgement of God for the sins of the nation. It is good to note that the people do not dissociate themselves from the sins of the past. They are prepared to accept that they are a part of what happened. They are also careful to indicate that they recognise that the destruction was a result of the judgement of God, not the might of Nebuchadnezzar. In this way, they are bearing witness to their faith without being provocative. 
The main part of the answer is that the people that they are only doing what Cyrus told them to do in the first year of his reign, to such an extent that he was prepared to give them the vessels that Nebuchadnezzar brought from Jerusalem to Babylon. It may be that Cyrus wanted to separate himself from the actions of Nebuchadnezzar. It appears that he allowed the people to remain in their own land whereas Nebuchadnezzar asserted his authority by dividing the people across his realm. It may be that Cyrus was superstitious and thought that he would not offend any of the gods of any of his people. While there may have been a strategic explanation for what he did, Cyrus fulfils the word of the Lord that Isaiah had recorded nearly two hundred years earlier. Cyrus also appointed Sheshbazzar as governor of the land to oversee the work that he had ordered the people to undertake. What they did not do was to accuse the people of opposing them because they would not allow them to work with them. This would have been justified, but it would also have been provocative.
The letter ends with a request that Darius should search the records to verify the claims that the people have made. The tone of the letter suggests that the enemies of Judah thought that it was unlikely that the assertion would be confirmed. It may be that they doubted what they said, it may be that they thought the record would have been lost. In the goodness of the Lord, the character of the Persians means that the record would still be found and the people vindicated.
Are we careful to identify ourselves with the sin of God’s people?

Memory Verse 'And thus they returned us answer, saying, We are the servants of the God of heaven and earth, and build the house that was builded these many years ago, which a great king of Israel builded and set up', Ezra 5. 11
November 17.	Ezra 6. 1-12.
The Reply of Darius
When Darius receives the letter, he orders a search to confirm whether there was any decree such as the men of Judah had indicated. The overruling of the Lord is seen in that He ordered the affairs such that Babylon would be overthrown by a king who would be meticulous in maintaining a record of what had been ordered. The way in which Nebuchadnezzar ruled suggests that he may have been prepared to make an edict at one time, then change it at a later time according to how he was thinking. Because his rule was autocratic, no one could challenge any command which he made. The Persian kings were much more careful to maintain consistency in their affairs. They would record the decree and it must be honoured unless there was a specific reason for it to be overturned.
When they find the decree of Cyrus, it is specific, he not only ordered that the house should be built, but he specified the dimensions of the house and that it should be built at the king's expense. He also wrote that the vessels which Nebuchadnezzar had taken should be restored to the people for the house. It is clear that, not only has every word of the men of Judah been confirmed, but also that they have not laid claim to all that they might have requested. While they did not want the help of the people around in building, they did have a right to ask for them to provide the materials that were needed. The result of the search is that the people are vindicated and Darius recognises that the people around Judah failed to fulfil what Cyrus commanded.
The response of Darius is clear. He orders the people to stop interfering with the work to such an extent that he tells them to remove themselves far from the place. They are not even to remain in the vicinity because Darius has recognised that this could be seen as a threat to Judah. He has read the letter and has accurately interpreted the true nature of their complaint. He is wise enough to see that any concern which they might have is only for their own good, not for his benefit. They must have no part in the building, it must be left to the men of Judah under the direction of those who have been appointed over them by the king of Persia.
Darius adds a second requirement. Although they must have no part in the work and they must remove themselves from the place, they must fulfil the obligation that Cyrus set out for the expenses to be met from the king's purse. To this end, they must provide anything that the people need to fulfil the law of God in terms of the offerings which they are expected to bring. This may be animals, it may be grain or salt, they have a right to ask for anything that is lacking. The only provision is that they should ask for the life of the king. It may be a superstitious thought that he wants help from any god, it may be that the record has highlighted the way in which Daniel was favoured by the earlier Darius the Mede when Babylon first came under the control of the Medo-Persian empire. The extent of the records that are recorded as we go through the Scripture would suggest that there is no way in which the decree of Darius and the deliverance of Daniel from the lions would not have been recorded. In view of this, we can easily see why this Darius would want the help of such a God for his rule. Once again, the Lord shows how the witness of one generation may have an impact on later generations.
Let us never forget that the heart of the king is in hand of our Lord.

Memory Verse 'Let the work of this house of God alone; let the governor of the Jews and the elders of the Jews build this house of God in his place', Ezra 6. 7

November 18.	Ezra 6. 13-22.
The Work Completed.
As soon as the decree comes from Darius, Tatnai and his companions move quickly yo fulfil what he has commanded. It may be that their letter did not state that they were hostile to the men of Judah, it may be that the reply of Darius did not indicate that he understood their hostility, these men recognise that they have been guilty of hindering people from fulfilling the command of the king and this will not be ignored if it comes to light. The only answer for them is to ensure that they are clear from any accusation now that the decree has been confirmed.
The men of Judah complete the building at the end of the sixth year of the reign of Darius. The elders take a lead in building while Haggai and Zechariah continue to prophesy throughout this time. We only have a record of the first days of Haggai's ministry, in the second year of Darius. He clearly continued for more than four years. We are not told the exact duration of Zechariah's prophecy, but he again continues for longer than the record of the book that bears his name. The lesson for us is that the Lord takes note of all that we do, even if most of it is not in the eyes of men.
Once the house is complete, they keep a feast of dedication with joy. The offering on this occasion is a hundred bullocks, two hundred lambs and four hundred lambs. This appears to be a burnt offering because there were also twelve he-goats for a sin offering, one for each of the tribes of Israel. It is good to see that the people have recognised that the Lord is dealing with the nation as a whole. It may be that the ten tribes cannot be readily identified, this does not mean that they are not part of the nation. The principle is equally true for us today. There are many believers who may be caught up in systems of men or even, possibly, disillusioned by what they have seen of those who profess the name of Christ. This does not mean that they are not a part of the church, it does not mean that we should ignore them when we come into contact with them. It is clearly right that we should ensure that we do all that we can to build up the company where the Lord has placed us. This is no excuse for failing to help those who are not part of the company but might need help at any time. 
As well as the dedication, the people appoint the priests and Levites to the places which they were expected to fulfil according to the Lord. They all purify themselves so that, when the time comes for the Passover to be observed in the next month, they are all fit to perform the work on behalf of the people. This must have been a time of great joy as the people were able to rejoice in the way in which the Lord had delivered them from the bondage of Babylon on a personal basis as well as recalling the original Passover which occurred around a thousand years earlier. This is something for us to appreciate. It is good for us to have an understanding of all that the Scripture reveals of the Person and work of Christ and what He has done for us. This should be something that is real for us in our own experience; the people were filled with joy at all that the Lord had done for them because it was more than simply remembering an event from history.
Are we rejoicing in the goodness of our God?

Memory Verse 'And kept the feast of unleavened bread seven days with joy: for the LORD had made them joyful, and turned the heart of the king of Assyria unto them, to strengthen their hands in the work of the house of God, the God of Israel', Ezra 6. 22
November 19.	Ezra 7. 1-9
The Coming of Ezra.
The narrative moves on by sixty years to the time when Ezra comes from Babylon. He can trace his genealogy through the family of Zadok to Aaron. As such, he was one of the family who had received the promise of a everlasting place in the priesthood because of their faithfulness to the Lord. We are not told the exact circumstances which led Ezra to come, but we are told that the hand of God was on him and caused Artaxerxes to allow him to make the journey when he made the request. This is about thirteen years before the same king allows Nehemiah to come and to build the walls. Clearly, the people found favour with the kings at most times in their history.
We are told that Ezra was a ready scribe. This word has the idea of diligent or skilful. Both of these are features that should mark the child of God. We should be careful to understand what the word of God says without bringing our own preconceived ideas to bear on it. The history of the witness to Christ has been marred by many examples of those who brought their own ideas or what they had heard to bear instead of searching the Scripture to be certain about their understanding. Sometimes it will mean that they ignore those aspects which do not agree with their ideas, often it becomes an issue which can divide the saints. We must be careful to ensure that we only stand for those things which we can maintain, not for traditions that have been handed down without the authority of Scripture to support them. Often, these are practices which do not conflict with Scripture, but it does not mean that they need to be upheld with the same zeal as the truth of the word of God.
Ezra comes with the intention of ensuring that the people of God are taught so that they will obey the word of God and not bring the wrath of God on themselves again. He does not come alone. If he is going to bring the word of God to the people, then he will ensure that there are witnesses to support what he says. This is always the principle that the Lord expects us to follow. Even an apostle like Paul reminds Timothy that Paul had taught with many witnesses present. He does not expect Timothy to do what Paul says simply because he is an apostle. Clearly, what is recorded in the Scripture is inspired by God so we can accept its authority, but this is not the same as imposing ideas on others. It is the reason why the Scripture always anticipates that there will be a plurality of elders and teachers within a company. Those who come with Ezra are people who would take a lead in ensuring that the order prescribed in the law for the house of the Lord is maintained both in terms of what is practised and in terms of who fulfils the work that is required. It is not enough that there is a zeal for the truth of God or the house of God, it must be maintained in its proper order as set out by the Lord Himself.
Ezra sets out and takes four months to complete the journey. This was not an easy journey, much of it was over land which was not ideal for travelling. Much of it was through lands which were hostile to the people of God. As such, it is a picture for us of the life which we are called to travel. We pass through circumstances which are harsh at times, but are the common lot of all men. We also pass through situations where we face the hostility of a world that is at enmity against God.
Are we conscious of the hand of God upon us as we serve Him?

Memory Verse 'For upon the first day of the first month began he to go up from Babylon, and on the first day of the fifth month came he to Jerusalem, according to the good hand of his God upon him', Ezra 7. 9
November 20.	Ezra 7. 10-28.
The Decree of Artaxerxes.
We now learn the background to Ezra. The first statement is that he had prepared his heart to seek the law, to do it and to teach it. This is one of those statements of scripture which are full of meaning. The first priority is that he set his heart. This must be the basis of all that we do if we have any desire to please the Lord. There will be failures. Sometimes we fail because we do not know all that the Lord wants, sometimes because we do not fully understand, sometimes because our flesh is weak. The Lord recognises all of these and He makes provision for it, but He does expect to see that our heart has a true desire to please Him. This will lead to a desire to learn what the Lord expects from us. In the case of Ezra, this was seeking the law. For us, it is seeking the fullness of the revelation which He has given. Certainly, we should fulfil the moral aspects of the law and we should appreciate the  New Testament answers to the Old Testament pictures in the offerings which the people brought or the limitations which the law imposed. As we learn what the Lord expects, we must do it. This is the secret of spiritual progress. The Lord is not looking for us to increase our knowledge of His Word alone. Everything that we learn must have an impact on our lives, if it does not, then we do not have a true appreciation of its meaning. Only when we have fulfilled these three requirements will we be fit to teach others what we have learned from the Lord Himself.
The testimony of Ezra is such that Artaxerxes sends him with a letter of authority to teach. The neighbouring countries must be prepared to ensure that there is nothing lacking of all that is needed to fulfil the work of the Lord. The way in which Artaxerxes phrases his letter is remarkable. Here is a heathen monarch with a mighty empire, yet he speaks of fear that the God of heaven might be angry against his kingdom if they fail to honour His name. We are not told any reason for this, but we have to appreciate that the testimony of men like Ezra and Nehemiah at a later time, if not already at this time, would have demonstrated the evidence of faith in a God Who is over all. Artaxerxes will not enter into actions that might incur the wrath of this God, to such an extent that he decrees that the ministers of the sanctuary should not be asked to pay any taxes that the king or his representatives may impose on his subjects.
He places the government of the land into the hands of Ezra. He knows that this is a man whom he can trust to act in a way that is for the benefit of the people and also for the benefit of the king and his rule. He has every confidence that asking Ezra to teach the law of the Lord to the people of Judah will not diminish his authority. This is certainly true in the explicit teaching of the New Testament, where we are told to be subject to those in a place of authority because they have been set there by God. We might think that it was not the same for Israel but the letter here clearly shows that Ezra has convinced the king that it will be true. There is no reason for Israel to rebel against the authority of the Gentile ruler if he allows them to obey the law of the Lord and to worship in the house of the Lord according to the law. The lesson is clear for us; we should live in such a way that those in authority are fully aware that we can be trusted to fulfil their command. It may be that we do not agree with every law that is passed, but we should be careful to obey the rulers unless they ask us to break the word of the Lord.
What is the priority in our lives?

Memory Verse 'For Ezra had prepared his heart to seek the law of the LORD, and to do it, and to teach in Israel statutes and judgments', Ezra 7. 10	
November 21.	Ezra 8. 1-23.
The Companions of Ezra.
We are now told who accompanied Ezra on his journey to Jerusalem. There is a list of the  families at the start of the chapter with a total of around fifteen hundred men. As Ezra reviews the company by the river of Ahava, he realises that, other than priests, there are no Levites among the company. He understands the importance of such men for the work of the Lord. It is a lesson for us. We can often concentrate on those who take a lead among the saints in a public way and forget the vital role that many will undertake behind the scenes. Just as the priests needed the ministry of the Levites to allow them to fulfil the work of the house of God, so those who engage in public activity are upheld by the ministry of others who allow them to fulfil their responsibilities. As Paul writes to the Corinthians, he indicates that many who fulfil such a work may actually be of more importance in the sight of God than those who are seen by the many. Ezra highlights the need and sends eight chief men and two other wise men to seek for those who would fulfil this work. He ensures that the need is met in the right way. He does not simply look for volunteers, neither does he send any one as a messenger. He finds men who will be faithful in the way that they present the message from Ezra. This is important. If we need to recognise the importance of every aspect of the work, we must also recognise that every message which is given should be seen as a word that requires men of character to fulfil the work. This is what is in view when Paul outlines the requirements for deacons among the saints. There is no place for the idea that any aspect of the Lord's work can be carried forward by those who are simply filling gaps in the ranks.  As a result, two hundred and fifty-eight are found for the work.
Once the company is ready to go, Ezra orders the people to fast before they set out on the journey. The reason is that he was fully aware of the danger that the people faced, but he did not want to suggest that the Lord was unable to defend His people from their enemies. This is a lesson which we need to appreciate today. There is a balance that we have to draw between taking advantage of the liberty or protection that we may be offered by authorities where we are and expecting it to be provided as a right for us. There is nothing wrong with the first of these, but it is possible in the western world that this has been true for so long that we think that we have a right to demand it. It may be that our faith has become weak because we have not needed to trust the Lord in the way that others do in other parts of the world. The fact that these liberties are being challenged could be a means that the Lord uses to strengthen our faith so that we can accomplish more for Him than we have done up to this time. Ezra has clearly told the king that there is no power available to the enemies of the people of God that could ever prevail. He recognises that he would be inconsistent if he then said that he needed protection. In the present day, it may be that the witness of the Christian is undermined when we claim that we are not of this world, but we expect to be heard when we ask for the standards of God to be upheld in our countries.
When Ezra and his companions bring the matter to the Lord, He hears them and gives them what they ask. It is notable that Ezra does not ask for anything that would impose the law of God on others.
Where are we looking for our defence?

Memory Verse 'Then I proclaimed a fast there, at the river of Ahava, that we might afflict ourselves before our God, to seek of him a right way for us, and for our little ones, and for all our substance', Ezra 8. 21
November 22.	Ezra 8. 24-36.
Ezra Comes to Jerusalem.
Once Ezra is certain that they are ready to proceed, he takes twelve of the chief priests and delivers all the silver, gold and vessels that the king and his council had given into their hands so that it was fully accounted when they came to Jerusalem. He is showing that he is a true steward of all that the king has provided. He knows that the time may come when he has to give account to the king, so he is careful to ensure that nothing is missing as a result of the journey. This is an example for us to follow in material things, but it also a principle that should govern our spiritual activities as well. We will all give account to the Lord at the Judgement Seat, we must take care that we have not failed in any respect. The amount is recorded here to show that it has been accurately weighed and passed on to those who must take responsibility for it. They are also told that they must deliver it to the house of the Lord in Jerusalem where it will be weighed and the figure confirmed to ensure that nothing has been lost in the journey.
Ezra emphasises the importance of what they are doing. This is a holy offering to the Lord which their fathers made in the past. They are responsible to ensure that it is preserved for the next generation. Paul outlines the same principle as he writes to Timothy about things which are committed to him. Paul has passed them on to Timothy in the presence of many witnesses, Timothy must ensure that they are passed on to the next generation in such a way that they will pass them on to a later generation. It is not enough to maintain the testimony in our day, we need to ensure that it is passed on to men who are competent to maintain it in their day and pass it on to others as well.
Once everything has been set in order, they start the journey to Jerusalem. While it may appear that there has been a long delay, it is only eleven days from when they first set out. On the twelfth  day of the first month, they begin the journey and the hand of God is with them so that they arrive safely in Jerusalem without any interference from their enemies. It is one thing for Ezra to lead the people in a fast and to tell the king that the Lord will protect His people, it is another to see the journey finished. Ezra does not take anything for granted. Faith is not blind; it recognises the true nature of all the circumstances of life from a Divine perspective. The scripture does not expect us to live in a casual way or to go through life as if nothing can touch us. It expects us to realise that we are in the midst of enemies at every step of our journey. 
After three days in Jerusalem, the silver, gold and vessels are presented in the house of God and weighed to confirm that nothing is missing. The idea of three days is always linked with resurrection, so it is a reminder to us that the day of account is on resurrection ground. We cannot relax our vigil until we have finished with this world. The fact that they are presented on the fourth day could be a reminder that this is a universal account. No one is exempt, we all have a work that the Lord asks from us and we must all give account of that work to the Lord when the time comes. The result of this activity is that the people and the house of God are furthered. It is to the benefit of all.
How careful are we to ensure that we are seen to be honest in our dealings?

Memory Verse 'Then we departed from the river of Ahava on the twelfth day of the first month, to go unto Jerusalem: and the hand of our God was upon us, and he delivered us from the hand of the enemy, and of such as lay in wait by the way', Ezra 8. 31
November 23.	Ezra 9. 1-15
Sin and Confession.
Ezra now learns of what has been happening in Jerusalem. Instead of maintaining their true character as the people of the Lord, the people have intermarried with the Canaanites. They have joined in the abominations of the land and taken the women of Canaan as wives for themselves and for their sons. The situation is more serious because the rulers of the people have taken a lead in this. It is bad when the people fail to follow the Lord as He asks but it is far worse when those who should be an example are guilty of leading the people in rebellion against the Lord.
Ezra immediately recognises the serious nature of what is happening and shows his sorrow by rending his clothes and plucking his hair as an outward sign of mourning. It is clear that he wants the people to understand that their action is as much a reason for sorrow as death would be. They are threatening the very life of the nation. When he does this, he is joined by all who feared the Lord and the consequences of the disobedience of the people. He stays in this position until the time of the evening sacrifice. This may be a reminder of the limitations of the law. The evening sacrifice is also known as the hour of prayer and it  reminds us that the law did not give the people liberty to approach the Lord freely.
At the time of sacrifice, Ezra falls on his knees to plead for the Lord to forgive. He starts by a confession that he cannot even lift his eyes to the Lord because of the sin of the people. He knows that the history of the nation has been marked by warfare and captivity because the people have committed the very sins that he has found among them at this time. There is no excuse; the people should be well aware of the consequences of their actions. It appears that the fifty years since they returned from Babylon means that a new generation has grown up who have not experienced the captivity at first hand. As such, they do not see the full impact of their actions. Ezra acknowledges that this is only because the Lord is merciful.
He now acknowledges that they have no argument that they can bring. They have accepted the goodness of the Lord but then effectively thrown it in His face. The Lord warned the nation that the land is unclean and that they must not join themselves to the people of the land because they would ensnare the people of the Lord and bring the wrath of God on them. The captivity is a clear demonstration that this is not an empty threat, yet the people have acted as though the Lord will not fulfil His Word. Ezra also reminds the Lord of His promises to bless if the people obey His voice. The devil wants us to believe that the Lord is austere and wants to control for Himself without any thought of our good. The reality is that the Lord has issued commandments which are designed to ensure that the people enjoy the blessing which He desires to pour out on them. The last thing that He wants to do is to judge the people, but the time has to come when He will do this.
As Ezra ends his prayer, he brings the situation to the Lord without any plea because he is fully aware that no one can offer any defence for the actions of the people. Until the sin has been put away, there is no more that any can ask. This is the first step to recovery.
Are we ready to confess our failings?

Memory Verse 'O LORD God of Israel, thou art righteous: for we remain yet escaped, as it is this day: behold, we are before thee in our trespasses: for we cannot stand before thee because of this', Ezra 9. 15
November 24.	Ezra 10. 1-7.
The Sin Exposed.
When Ezra weeps before the Lord and the people realise what is happening, a great number join him in mourning the sin of the nation. It may be that they were frightened to speak against the rulers, it may be that they failed to realise the full extent of the sin, it may be that they did not appreciate the implications of sin in the sight of God. In all probability, every one of these reasons would be true for some of the people. When Ezra shows a true appreciation of what is happening, it awakens the rest of the people to see. We all need to think about this. It may be that we are not in a position to make a massive impact on the saints, but we can show a true appreciation of what the Lord expects in such a way that the saints will follow the example without a word being spoken.
Shechaniah comes to Ezra to confess the failure of the people and to suggest what they might be able to do to remedy the situation. He does not belittle the sin, he does not excuse himself, rather he confesses the sin in such a way that he identifies himself with those who are guilty. This is important, especially for those who take a lead. Even if they do not sin directly, they are guilty if they do not judge sin. It may be that Shechaniah was waiting for someone to take a lead, but this is no excuse where sin is practised,. We are all responsible to deal with it insofar as we are able.
His suggestion is that they make a covenant with the Lord to put away sin under the direction of Ezra. The first step must be to put away everyone who has any part in the sin. This means that all the forbidden wives must be put away from the people and any children that have been born as a result of such a union must also be put away. The reason for the wives is clear, but putting away the children emphasises the importance of the mother in the sight of the Lord. A good wife and mother will bring up any children in the fear of the Lord for His honour,. A godless mother will lead the children into ways that are against the word of God and it will be difficult for the father to restore a godly influence. We would not be expected to put away wives today because the Lord clearly teaches that divorce is against the mind of God,. There does need to be a clear recognition of the dangers of the influence of an unbeliever and a genuine desire for the Lord to work in their lives to do what we cannot do of ourselves.
Shechaniah leaves the matter in the hands of Ezra. He has the moral right to deal with the sin in a way that others do not because he has not been part of it by association. The rest of the people will stand by him and do all in their power to correct what is wrong so that the people are in a fit condition before the Lord.
After all that has happened, Ezra ensures that the chief priests and Levites are all united in a desire to put matters right. He next moves to the house of Johanan, where he continues his fast. As he does this, a proclamation is sent throughout the land for all the children of the captivity to come to Jerusalem so that they could begin to deal with the sin that has come in among the people. The order is significant. It begins with a man who appreciates the serious nature of what has happened. He brings the matter to the Lord, but the effect on him is so great that others recognise what has happened. Once the leaders are united, the people are called to join in dealing with the sin.
Are we prepared to make a stand to put away sin?

Memory Verse 'Arise; for this matter belongeth unto thee: we also will be with thee: be of good courage, and do it', Ezra 10. 6
November 25.	Ezra 10. 7-44.
The Sin Put Away.
The people view the sin with such concern that they command the people to come to Jerusalem within three days. This is not something that can be allowed to fester, it needs to be dealt with promptly. This is always good, not only when sin is concerned, but in any matters that could affect the testimony of the Lord. Whenever something is not dealt with, it opens the opportunity for gossip and misinformation. These will often do more harm than the original issue. Even a matter which is of no consequence can become a major concern if it is not dealt with as soon as the opportunity arises.
When the people come, they tremble because of the fact that sin threatens the well-being of the nation, but also because it is a time of heavy rain. Ezra addresses the issue and instructs the people that they must confess their sin, turn back to a path of obedience to the Lord and put away any strangers from the company. The order is significant because it suggests the idea that the people must deal with sin in all its forms. It would be easy for people to separate themselves from those who have taken strange wives for themselves or their sons, but the words of Ezra highlight the need for all the people to recognise their guilt by association. They must search their own hearts to see if they are guilty of other sin which might have an impact on the testimony of the people. Paul points out to the Galatians that any who fall should be helped by spiritual men who are careful to search their own hearts so that they do not fall into the same error.
When the congregation hear what Ezra says, they understand the need. They are concerned because the rain means that no one could stand outside for too long and the immensity of the situation is so great that they could not deal with the matter in a day or two. 
They suggest that the rulers should be appointed to deal with the people in their cities at a set time when they can come until the sin has been put away in such a manner that the wrath of God has been appeased. The extent of the problem was such that only four men could be entrusted to deal with the matter. The implication is that no other ruler was clear from guilt either by directly taking wives for themselves or the sons or by condoning those who did. In either case, it would not be right for them to judge others when they would need to confess their own guilt. The whole process takes about seventy days and is only completed by the first day of the new year.
The chapter ends with a list of those who were involved in this sin. It starts with four of the family of Joshua, the man who was high priest when the people first came up to build the house of the Lord at the commandment of Cyrus. This shows how the sin had corrupted the people from the highest level of their society. They fulfilled the law of the Lord by putting away their wives and bringing a trespass offering as the law dictated. While they were guilty of sin, it is good to see that they took a lead in fulfilling the requirement of the law to deal with sin. In all, well over a hundred men had to come and confess their sin and put away their strange wives. In some cases, this had been compounded by the fact that they had children by their wives. Sin had a grip on the people, but in the mercy of God it was put away before He had to judge the people for their sin.
How ready are we to deal with sin in ourselves and others?

Memory Verse 'Now therefore make confession unto the LORD God of your fathers, and do his pleasure: and separate yourselves from the people of the land, and from the strange wives', Ezra 10. 11
November 26.	Nehemiah 1. 1-11
The Prayer of Nehemiah.
The history now moves on to the time when the city would be rebuilt. This was about eighty years after the start of the book of Ezra and around thirteen years after the time of Ezra himself. This is significant because it starts the clock for the time when the Messiah would come, then for the fulfilment of all that has been promised to Israel.
The events start with a visit from Hanani, one of Nehemiah's brothers, to Nehemiah as he serves the king, Artaxerxes, in Shushan the palace. This may not seem significant until we read the remainder of the book. Nehemiah asks a question which appears to be no more than a standard enquiry about the welfare of the people who were in Jerusalem. There is no indication of the far reaching events that would follow from a simple enquiry. It reminds us that every event in our lives is under the control of the Lord and He may use an everyday occurrence to accomplish something that goes far beyond anything that we could ever imagine.
Hanani tells Nehemiah that the people are the subject of great trouble and reproach because the city is an a state of disrepair . This means that they are a prey to any enemy who might think to attack. It may be that Artaxerxes was happy for Ezra to go up to the city and teach the people, he does not appear to appreciate the true nature of all that they face. The decree of Darius from around seventy years earlier should have provided some protection, but this could not easily be enforced if the surrounding nations were not prepared to honour it. The people of the city appear to have accepted that this was their status and there was nothing that they could do about it. It may be that Hanani came because Nehemiah had access to the king and might be able to speak a word, but this is not certain. It is certainly not something that Nehemiah could do lightly because it could easily be seen as a criticism of the king, which could attract a severe judgement.
Nehemiah responds by bringing the matter to the Lord for several days. A quick reading might suggest that this could be a week or ten days. When we read the next time that is recorded, we find that it was around four months before Nehemiah acted and even then it was the king who instigated the conversation.
Nehemiah's prayer is a confession of the righteousness of the Lord in all that He has done. This is accompanied by an acknowledgement that He is ready to hear those who seek Him from a true heart. This is an example for us, it is easy to look at our circumstances and to think that the Lord is failing us in some way. What we need to appreciate is that we will never receive all that we deserve in light of our failings. It is also important to see that Nehemiah includes himself in the confession even if it becomes clear that he was not identified directly with any of the sins. His plea is based on the promise that if the people turn to the Lord, He will gather them from the furthest parts of the earth, no matter how far He has scattered them nor how sinful they have been. Here is the mercy of the Lord. It was true under the law although there was a severe judgement against those who refused the Lord. It is equally true for us today when we can look to the cross and see how much the Lord has given to lay a just foundation for this.
What is the character of our prayers?

Memory Verse 'And it came to pass, when I heard these words, that I sat down and wept, and mourned certain days, and fasted, and prayed before the God of heaven', Neh. 1. 4
November 27.	Nehemiah 2. 1-5.
Nehemiah's Request.
After four months, Nehemiah is fulfilling his duty as the king's cup-bearer when he is sad in the presence of the king for the first time. This may seem of little importance, but it could be a reason for death in his position. Nehemiah would be responsible to taste the wine for the king to ensure that it is not poisoned. It is a position of importance, similar to a butler but with far more responsibility. 
When the king sees this, he asks for the reason. He is certain that Nehemiah is not ill, so it is not because he is suffering in this way. Artaxerxes is confident that it would not be for any trivial reason. He recognises the signs of sorrow and he wants to know why it is. This is not in keeping with the character of Nehemiah and the king has a concern that he should not have any reason for this. Nehemiah is afraid. He understands the consequences of a wrong answer in this situation. If he says something that the king believes to be untrue, he will be quick to assume that it is because the true reason is likely to be sinister and certainly something that the king would not want to hear. If he answers honestly, he might be thought to be suggesting a failure on the part of a king who wants to ensure that all his subjects have reason to appreciate his kindness to them.
Nehemiah answers with a question of his own. He asks the king to consider how he would feel to live in a place of privilege when his family or nation were living in an open shame. He recounts the description for the state of Jerusalem which Hanani had given four months earlier. He is careful to do this in a way that does not offend the king or implicate others in his concern so no one else would be called to answer for Nehemiah's sadness.
The king asks him what he wants. This is the response that he might have hoped to hear, but he still takes the time to pray before he gives an answer. There is no certainty that he has escaped from the wrath of the king. If he makes the wrong statement, he could still be seen to be trying to break free from the dominion of Artaxerxes in the way that the enemies of Judah had suggested in the time of Zerubbabel. He is fully aware that with an open opportunity to ask, it is only the Lord Who knows the words that will speak to the heart of the king in such a way that he will be willing to give Nehemiah what he wants.
Nehemiah makes a bold request. He asks for the king to authorise him to go to Jerusalem and to oversee the rebuilding of the city walls. If the king is in the wrong mood, he could easily interpret this as an attempt to set up the city in defiance of his own rule. This is why Nehemiah asked the Lord for help to guide his speech. We could understand fully if he had answered in a less direct manner. When Joseph was brought in to Pharaoh, he suggested that Pharaoh needed to find someone who could oversee the stores of food from the time of plenty so that there would be enough for the people in the time of famine. He was certainly not in a position to suggest that he might be the man although the servants of Pharaoh had no doubt when they heard what he said. Nehemiah has effectively said to Artaxerxes, I want to become the governor of Judah instead of being your cup-bearer. He appeals on the basis of the ties of family which would be something that a ruler such as Artaxerxes would understand. Although the request is bold, the Lord directs the words that he uses to touch the heart of the king.
Are we prepared to take the opportunities that present themselves?

Memory Verse 'Then the king said unto me, For what dost thou make request? So I prayed to the God of heaven', Neh. 2. 4
November 28.	Nehemiah 2. 6-20.
The Journey of Nehemiah
When Nehemiah makes his request to the king with the queen alongside, the king simply asks how long he wants to fulfil his purpose. He has no concern about granting the request as long as Nehemiah can set a time for when he would return to Shushan. The fact that the queen sat with the king is clearly significant although we are not told the reason. It may be that his appeal was something which touched her more than the king.
It is interesting to see the difference between Ezra and Nehemiah. Ezra claimed the Lord as his defence  when he travelled. Nehemiah travels as an official representative of the king. He takes letters from the king which give him authority to obtain the timber that he needs as well as ensuring a safe passage. This difference is not any reflection on the individuals, they both acted within the sphere of service that they undertook. Ezra was a scribe of the Lord, so it was important that he demonstrated his faith in God. Nehemiah was a representative of the king, so he used the king's authority. Ezra was involved in a religious sphere, building the house of the Lord. Nehemiah was involved in a secular sphere. All this shows the importance of moving in a way that is appropriate to our calling.
As soon as Nehemiah arrives in the land, he gives the letter to the governors while he has a guard which the king has sent. He immediately recognises the hostility of Sanballat and Tobiah although we are not told how he knew. It is certain that they would not have shown an open hostility in the face of captains and horsemen from the king, but Nehemiah shows discernment which would ensure that he is not taken by surprise when the enemy attacks.
After three days in Jerusalem, he rose in the night and took a few men with him to review the extent of the work that was required. He did not tell anyone what he wanted to do, this appears to include those men who were with him when he surveyed the city. He wanted to see the work and to be able to plan what was required before he put his desires to the people. This is always a good practice because it is easy, especially with a work of this size,  for the people to question whether it is even feasible. It may be that we have a vision and there are some who will reply that it cannot be done. If we have no answer, the likelihood is that they will be convinced of their position and will discourage others, even if we are not discouraged ourselves.
Once Nehemiah knows what is required, he speaks to the rulers and nobles and tells them what the Lord has put into his heart and how his God has directed him to this time. He can give a reassurance that this is a work of God Who will be certain to fulfil what He asked from Nehemiah.
As soon as Sanballat, Tobiah and Geshem hear what Nehemiah proposes, they begin to mock, suggesting that Nehemiah is rebelling against the king. In reality, they know that he has the letter from the king. This will not prevent the enemy from suggesting that it is not true. Nehemiah replies that the God of heaven will ensure that the work is completed. He has raised Nehemiah up for this purpose, and He cannot fail to finish what He starts.
Are we an encouragement to the saints, and a discouragement to their enemies?

Memory Verse 'Then answered I them, and said unto them, The God of heaven, he will prosper us; therefore we his servants will arise and build: but ye have no portion, nor right, nor memorial, in Jerusalem', Neh. 2. 20  

November 29.	Nehemiah 3. 1-4.
The Work Commenced.
When Nehemiah has set out his desire and the king's decree, Eliashib, the high priest, sets an example for the others to follow. He starts to build the sheep gate with the rest of the priests. This is significant because it shows discernment in that everything which can be done for the pleasure of the Lord must be based on the sacrifice of Christ. The people had to bring a lamb every day, morning and evening, as a burnt offering in order to be accepted. It is a picture of the work of Christ which is the basis of every blessing that can ever come to any in this world. The gate is the place where the sheep would be brought for sacrifice, so they are acknowledging that the Lord must have His portion before anything else can be done. The fact that the gate is sanctified emphasises the importance that the Lord attaches to this. It is not acceptable to offer without thought, everything must be done in the way that the Lord has prescribed so that His honour is upheld. They sanctify the gate and wall as far as the tower of Meah and the tower of Hananeel. This shows an understanding that it is not enough to have a show of sanctification which meets a basic form. It must be done in a way which means that there is no possibility of defilement. The tower suggests a watch, so it reminds us of the need to guard ourselves from the defilement of the world before we present our offering to the Lord. It is interesting that there are no locks and bars for the doors at the sheep gate. This reminds us that there is an unconditional acceptance for any in virtue of the work of Christ. No one is excluded. Other gate will need locks and bars because there is a conditional nature for them.
The next parts of the wall are built by the men of Jericho and Zaccur the son of Imri. These build as far as the fish gate. If the sheep gate reminds us of the need for sacrifice, the men of Jericho emphasise the value of sacrifice. The city was under a curse from the Lord, but the sacrifice of Christ means that the curse can be lifted and the men accepted in Him. This is where we all stand. If any do not acknowledge Him, they have no part among the people of God.
The next gate to be built is the fish gate. We can understand this from the call of the Lord to the fishermen by the Sea of Galilee when He promised to make them fishers of men if they followed Him.  This is one of the first signs of the true believer. Paul speaks of confessing with the mouth and believing in the heart. We need care that we only testify to what we know. Some may find it easy to preach about the Lord in an intellectual way, they read the Scripture and they tell others what they have read. A true witness is someone who will bear witness to what he knows. It may be simply that the Lord has saved him. As he grows, he may be able to give more testimony to what it means to be saved, but this is something that will develop with experience. There is no place for words that  are not true to what we have learned in a personal way in our lives. In addition, we may not be morally fit to witness if our life is not consistent with what we say. This is why there are locks and bars on the gate. Not everyone is fit to witness in the same way. The name of the family who builds here suggests the idea of piercing. They can testify to the suffering of Christ because they know something in their experience of what it means to suffer with Him.
Are we concerned for security as well as salvation for the saints?

Memory Verse 'But the fish gate did the sons of Hassenaah build, who also laid the beams thereof, and set up the doors thereof, the locks thereof, and the bars thereof', Neh. 3. 3

November 30.	Nehemiah 3. 5-13.
The Next Builders
As Nehemiah continues to list the builders, he comes to the Tekoites. This is the place from which Amos the prophet originated. Nehemiah has to record that the nobles did not put their necks to the work. This indicates that the other nobles must have been committed to the work in order to escape this comment. This emphasises that the rulers were ready to work alongside the people as an example. This is the way that the Lord expects His people to act. Elders are always viewed as examples to the saints, who will fulfil the work that the Lord asks from them in a way that encourages others to follow.
Where they are not committed to the work, it encourages the people to think that they only need to make a token gesture at obedience. This can often be more harmful than a total failure. If the saints can see that those who claim to lead are not fulfilling what is asked from them, they may choose to find what the Lord expects from them. If they have a partial example, they will be more ready to think that this is enough. This may be seen today in those who emphasise certain aspects of the truth of God in a way which suggests that these are more important than other parts.
The next gate to be repaired is the old gate. This reminds us of the call of the Lord through Jeremiah where He asks the people to search for the the old paths. It is not enough to do what the last generation has done, they may have been faulty in their obedience, we must ensure that we do all that is asked from us in obedience to the Lord as found in His Word.
The men of Gibeon build the next part of the wall as far as the throne of the governor. This is notable because these were men who were only among the nation because they deceived Joshua and the children of Israel. They chose to identify with the nation rather than suffer death and destruction. Their commitment has continued even after the nation has been into captivity and returned in an open shame. It is also interesting that they remained true to the royal line of David when the ten tribes followed Jeroboam.
The next men to be mentioned were goldsmiths and apothecaries. These were men who would not be used to manual work of this nature, but they fulfilled their responsibility. They were followed by one of the chief rulers while the next man, Jedaiah, repaired the wall near his own house, reminding us that the family must be protected if the witness is to continue. He is followed by men who repaired another piece, suggesting that they were ready to fill in for those who did not fulfil their own responsibilities. Another of the chief rulers who repaired the wall with his daughters, it is not just the men who work.
The final section in these verses is the valley gate. This suggests the picture of humility and is a reminds to us that a humble mind is essential for the witness of the Lord among His people. Paul writes his epistle to the Philippians in which he is able to speak of the joy that he had in every remembrance of them. He appears to see a situation developing where a threat could emerge because two of the saints were out of step with each other. We are not given any details of the exact issue, but we can be certain that the issue would become a threat if they allowed pride rather than the Spirit to direct their actions.
What effort are we prepared to put into the work of the Lord?

Memory Verse 'And next unto them the Tekoites repaired; but their nobles put not their necks to the work of their Lord', Neh. 3. 5

December 1.	Nehemiah 3. 14-32.
More Repairs.
The next repair is the dung gate which is repaired by Malchiah, a ruler from Bethhaccerem, while another ruler, Shallun from Mizpah, repaired the gate of the fountain. These two gate are closely linked in that the dung gate reminds us of the need to remove the dross while the gate of the fountain reminds us of the need for cleansing. The fountain emphasises the work of the Holy Spirit in the life of the believer.  We cannot separate these two aspects of the work of God. He is holy, so those who engage in His work must put away sin in order to be fit to undertake the work however, in the Holy Spirit, He provides the means by which sin is overcome in the life. Shallun repairs as far as the pool of Siloah. This is the place where the Lord sent the man who was born blind. It is clear that He wanted the Jews of His day to understand the need for cleansing from sin before they could see the truth of God.
The next notable record is that Baruch earnestly repaired another piece. Here is a man who wants to see the work complete, but he also wants to ensure that it is done properly. He is not prepared to do a work for the Lord which is less than the best that he can achieve. He is followed by Meremoth who is also repairing a second piece. The next are the priests. All of these are responsible for repairing the wall by the house of the high priest. These are followed by a number who repair by their own house.
The Nethinim are responsible for repairing the water gate. There is no mention of any gates and locks for this gate. Still water, as opposed to a fountain or spring of water, pictures the word of God, so the absence of locks and bars shows us that the cleansing value of the Word is available to all without restriction. It has never been the intention of God that His people should hide away from the world, but rather that they should be a witness to the Lord so that all men will seek Him.
The Tekoites repair another piece. Even if their rulers are not committed to the work, they do not use this as an excuse, but rather make up for their shortcoming. They repair the wall as far as the horse gate, a gate which suggests the picture of the king returning in triumph. We know that our Lord will come on a white horse, to claim His rightful place as King of kings and Lord of lords. We can rejoice to anticipate that day with joy.
The priests repair the wall by their own houses from the horse gate and Zadok repairs by his own house. He is followed by the keeper of the east gate. This is the gate which faces the rising sun and it speaks of the hope that energises the people of the Lord. The Old Testament ends with the promise that the Sun of Righteousness will arise with healing in His winds, while the New Testament ends with the promise of the Lord, Surely I come quickly. It may be the the inheritance differs, but everything centres in the One Person for every believer of every age and every nation.
From here, there are more who repair an extra piece as far as the gate Miphkad. This name means the appointed place and it is an assurance for us that there is a day coming when the Lord will have His appointed place, ruling over all creation, visible or invisible, earthly or heavenly. These repairs are done by goldsmiths, because this speaks of the manifestation of the glory of God. The merchants are involved, because He is all that any could ever desire.
What are we building for our Lord?

Memory Verse 'After them the Tekoites repaired another piece, over against the great tower that lieth out, even unto the wall of Ophel', Neh. 3. 27
December 2.	Nehemiah 4. 1-6.
The Mockery of Sanballat.
Sanballat is angry when he hears that the people are building the walls. He may have thought that his earlier mockery would have been enough to discourage the people, but he had not reckoned with a man like Nehemiah to counter his efforts to sop the work. He uses further, open mockery to try to discourage the people. He has seen how the people were content to live in a city before Nehemiah came and he thinks that he can overcome the influence of the man. He does not reckon with the fact that the Lord is sovereign and He is going to fulfil His Word in His time. Daniel had learned that the building of the city walls was a pivotal moment in the purpose of God. The could not be built a day too soon, but when the time comes, the Lord has prepared the heart of the people so that they are ready to build with a steadfast mind.
Sanballat raises five questions which are clearly designed to discourage the people. He does not speak directly to them. He speaks to his companions and the army of Samaria in such a way that the Jews will hear. He is thinking that he can encourage his own people to appreciate the folly of what the Jews are doing, at least in his own eyes. He starts with mockery of the people. He speaks of the weakness of the people, which would be true if it were not that the Lord has directed them to build. He implies that they are trying to fortify themselves in defiance of the king when he knows that the king has decreed that they must be allowed to build without hindrance. He moves on to mock their dependence on the Lord. It is notable that this is central to his mockery. It is also central to the certainty that the work must be completed. They demonstrate that they are going to depend on the Lord by the sacrifices which they offer. Finally, Sanballat mocks them because of the enormity of the work. He suggests that they are trying to do too much. He can see the rate at which the walls are rising and he implies that they cannot be doing the work properly. In addition, he emphasises the enormity of the ruin. There is little doubt that this would be justified if it were not that the Lord is at work. Tobiah follows Sanballat with an assessment of their work: he suggests that the walls are only a show which could be brought down at any time. This is certainly not the case, but it does remind us of the danger that we need to teach the saints in such a way that the doctrine becomes a part of their lives.
As Nehemiah hears the reproach of Sanballat, he brings it to the Lord. He knows that the work is the Lord's and that He can answer every challenge. It would be easy to rise to the bait and challenge the enemies to test their assertions  This would only stir up contention which would hinder the work. Nehemiah recognises that they are responsible to do what the Lord asks and He will take full responsibility for answering any challenge that may arise whether it be mockery, open hostility or deception. He also acknowledges that these enemies have chosen a path which opens themselves to the prospect that the Lord will act to honour His Name. This is the principle that Paul encourages when he tells us to leave all revenge to the Lord because He has promised to repay.
The result is that the wall is built and half of it joined because the people were in a mind to fulfil what the Lord had asked from them.
What is our answer to the mockery of men?

Memory Verse 'Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey in the land of captivity', Neh. 4. 4
December 3.	Nehemiah 4. 7-23.
The Enemy Threatens.
Sanballat and his companions realise their mistake when they hear that the walls are built up. As a result, they are angry and come to fight against the city. Their mockery has led to the people being more determined to work. Now they try open attack, but this becomes known to Nehemiah. The Jews pray and set a watch so that they are prepared for the attack of the enemy. There is an important principle here: while prayer is an essential weapon in our warfare, we cannot use it alone. We need to resist the attack of the enemy. This is another example of human responsibility set alongside Divine sovereignty. The Lord could answer our prayer immediately without asking anything from us, but He will frequently let us face an attack so that we can be tested. We need to resist as well as pray for deliverance. In this instance, the men of Judah bring word of the way in which Sanballat plans to attack and the reason why they believe that it will be successful. The problem for the Jews is that the people have been weakened because of the amount of rubbish that has to be removed. This is also interfering with the work of building the walls. Ten times over, the Jews from the outlying regions tell Nehemiah that the enemy plans to come up subtly so that the Jews do not see them until they are on top of them.
Nehemiah answers this by setting a watch in the places where these men will come. He will not be discouraged, which is really what the enemies want. He sets the people in place who have family in these areas so that they are defending their own people. This will increase their resolve if the battle should come. In addition, he reminds them that the Lord will fight with them and no one can withstand Him. When he gives the charge to the people, Nehemiah reminds them of this before he even mentions the families. This is the only foundation on which the people can be certain to achieve the victory.
When the Jews act in this way, the enemies see that they are prepared for attack, so they back away. The Lord fights for His people when they do what He expects from them. This is a principle for us to grasp. The Lord does not expect us to overcome in our own strength, but He may expect us to do what we can. Once we have done this, He will fight on our behalf.
The people continue to build, but now they are armed in preparation for an attack. Even the men who are labouring or removing the rubbish work with one hand while they stand armed so that they can defend the people at a moment's notice. This is important for us to understand in our lives. The enemy is constantly looking for an opportunity to attack us. It may be that we are engaged in some form of service which is important for the building up of the saints. We need to remember that these are occasions when the enemy will look to attack. It is easy for us  to drop our guard, but the temptation will come, even when we may be preaching or teaching. It is not necessarily a result of a wrong attitude on our part, it is the enemy recognising the time when we are most open to attack. Nehemiah ensures that there is always someone alongside him to sound an alarm and he instructs the people to answer the call whenever they may hear it. It is not enough to think that there are others who may be able to overcome, we are all dependent on each other to win the victory.
Are we careful to watch and pray?

Memory Verse 'And it came to pass, when our enemies heard that it was known unto us, and God had brought their counsel to nought, that we returned all of us to the wall, every one unto his work', Neh. 4. 15
December 4.	Nehemiah 5. 1-13.
The Money-lenders.
These verses expose the first internal conflict among the people. It appears that the Jews who have the means are taking advantage of their poorer brethren to charge them for the basic necessities of life. The poor are struggling to provide for their families to such an extent that they have had to mortgage their property in order to buy corn to eat and to pay the tribute that is due to the king. They are forced to put their sons and daughters into service in order to pay. They have no means to provide because their property is being seized by those who loan them money.
When Nehemiah hears what is happening, he is angry because this should never be allowed to happen. It is a violation of the commandment of the Lord apart from the fact that it is a denial of the love which they ought to show to their fellows. It is easy for us to criticise here, but the challenge comes to us as to how ready we are to loan when one of our brethren is in need. We need care when dealing with the world because many will take advantage of any who are willing to loan. Among our fellow-believers, we should not be in a situation where we need to question. If there is a genuine need, we should be known as the people who will always be ready to do what is in our power to alleviate the need.
Nehemiah calls the nobles and rulers together and he rebukes them for their actions. They are guilty of inconsistency in that they have done everything in their power to redeem their brethren from the heathen, yet they are now placing them in the same position in their own houses. This is a form of hypocrisy. We need to be careful to avoid this. It is easy for us to  do something without thought and not to appreciate that we are inconsistent both with what the Lord expects and with what we would do in another situation. The flesh will try to justify itself by showing where there are differences, but we ought to be careful to avoid a situation where we need dubious logic in order to excuse our failure. Certainly here, the nobles have no answer to offer Nehemiah when they are challenged.
Nehemiah points out the most insidious aspect of this: they are giving the enemies of the Lord an excuse to blaspheme His Name. This is something which we should avoid. There will be times when the world will condemn our actions because we are true to the Lord and refuse to follow their ways, this cannot be avoided. What we should not do is allow them an opportunity to suggest that we are not true to the Word of God. Certainly, we may not be true to their misconception of what God is like, but we should be in a position to use such instances to demonstrate that we are true to Him and their understanding is at fault.
Nehemiah commands the people to restore the property to the people as well as the interest that they are charging. He takes an oath from the priests to ensure that they fulfil what he has said. There is no room for any deviation here. He cannot allow the people to act in a way that might lead their enemies to complain to Artaxerxes and undermine the work of God. This is a vital lesson for us to grasp. It is easy to undermine what we preach and teach by our actions. The two must be consistent. We will fail from time to time and we need to be ready to confess this to the Lord and to any who might be affected. Nehemiah invokes a curse on those who do not fulfil what he has asked.
Are we marked by love for one another?

Memory Verse 'Also I said, It is not good that ye do: ought ye not to walk in the fear of our God because of the reproach of the heathen our enemies', Neh. 5. 9

December 5.	Nehemiah 5. 14-19
The Example of Nehemiah.
Nehemiah reminds the people that he is not asking them to do anything which he does not do himself. He was appointed as the governor so he had liberty to eat at the expense of the people. At the time of this incident, this has been a space of twelve years. It is clear that the sequence of the narrative is not consecutive because the next chapter tells us that it only took fifty-two days to build the wall. The order here indicates that the events that have been described at the start of the chapter pose a greater danger to the people than the open attack of the enemy. 
His predecessors were happy to accept the meals as part of their privileges even if the people suffered. They even expected the people to pay an additional tax of forty shekels and to allow their servants to rule over the people. Nehemiah shows the example of someone who considers others rather than himself. He will not claim his privilege and he will certainly not expect the people to pay him or his servants. 
He states that he acted as he did because he feared God. Paul acts in the same way with the Corinthian and Thessalonian believers for the same reason, although the actual situation is not the same on both occasions. As far as the Corinthians were concerned, Paul tells us in detail that he did not expect the saints to support him because this might be construed as a charge for preaching. Also, he foresaw the situation where they might claim that they were supporting him so he was obliged to listen to them. As far as the Thessalonians were concerned, Paul left himself with the moral right to point out that he had set an example of working with his own hands. When some were not doing this, he could tell the saints that such people could not expect the support of others. It is interesting to note that Paul accepted gifts from Philippi in Thessalonica. He was wise in the way that he acted because he could use this as an encouragement to these saints when he wrote many years later. We need to appreciate that there is no rigid rule that we can apply to such situations.
Nehemiah continues with details of the way in which he provided for others. He supported the people to the extent of feeding one hundred and fifty men as well as any from other countries who might visit the city. Neither he nor his servants laid claim to any possession in the land, but rather they were marked out for their readiness to help everyone else in the work that they were doing. This is another example for us. We should not be guilty of supporting ourselves at the expense of others nor of acting in a way which suggests that our duties are more important or more onerous than those of others.
When Nehemiah lists what was prepared for his table, it is clear that he provided more than enough food for all. While he did not ask the people to support him, he did not give any the reason to think that he was unable to provide for them because he was not supported. It is easy to act in a way which demonstrates that we are sacrificing in order to fulfil our service but this is neither honouring to the Lord nor acceptable in His sight. We should give what we have for the good of others in a cheerful spirit.
Against this background, Nehemiah commits his actions to the Lord. He is doing what the Lord asks before He asks the Lord to honour. It is not an empty prayer.
What example do we set for our fellow believers?

Memory Verse 'Think upon me, my God, for good, according to all that I have done for this people', Neh. 5. 19
December 6.	Nehemiah 6. 1-19.
The Subtlety of the Enemy.
Sanballat, Tobiah and Geshem now try a fresh approach. They realise that the walls have been built and that, while the dates may not be secure, there is no easy way to attack the people, so they suggest that Nehemiah comes down to meet them in the plain. Nehemiah is in no doubt that this is a plan to harm him in some way. It may be that they plan a physical attack or it may be that they intend to harm his reputation so that he has to return to Shushan. In either case, they understand that it will bring the work to a stop and weaken the Jews resistance. Nehemiah refuses because he is doing a great work which he cannot leave. Here is a wise answer because he does not challenge them, he simply states an accurate position. This is a lesson for us to learn. It is easy for us to answer in a way which may antagonise others. While our answer may be accurate and even justified, it is not necessarily the wisest answer that we could give.
After four failed attempts, they change the approach. Instead of inviting Nehemiah down, the send an open letter in which they accuse Nehemiah of inciting a rebellion against the king. The letter suggests that the accusation is common knowledge and it is confirmed by Gahsmu or Geshem. They even claim that Nehemiah has prophets who are announcing that he is the king and threaten to report this to Artaxerxes. As to the first accusation, it is the same character as the Jews themselves would use when they accuse the Lord before Pontius Pilate. They tell him that they would not waste his time if there were nothing to bring. They also try to find false witnesses but they could not get two to agree with each other. They are fully aware that this will not carry any weight with Artaxerxes. They think that it could be used to frighten Nehemiah into agreeing to come into a discussion with them.
Nehemiah replies with a denial of their accusation, he recognises it as something that they have invented for their own ends. He knows that they are only interested in weakening the people by generating fear in their hearts. It is likely that there are those who will advise Nehemiah that he should speak with them if only to clear the air. They fail to understand that this would actually play into the hands of the enemy on two counts. Firstly, it implies that there may be truth in the charges. Secondly, it means that Nehemiah will leave the city and the work will stop. It may even leave a breach which the enemy can use in his absence. Nehemiah responds by committing his way to the Lord.
Shemaiah next tries to deceive Nehemiah into arranging a private conference in the house of the Lord. Once again, this is a plot to shut him away so that it might appear that he is doing something in secret. Nehemiah immediately understands that this is another attempt from Sanballat and his companions to compromise his character, so he refuses again. Once again, he commits matters into the hand of the Lord. He names those who deceive the people by claiming to be prophets but speak lies in order to compromise Nehemiah.
Finally, after fifty-two days. the city is secured as far as the defences are concerned, but a more insidious attack starts. Some of the nobles of Judah exchange letters with Tobiah, threatening the city from inside.
Do we find our strength in the Lord?

Memory Verse 'For they all made us afraid, saying, Their hands shall be weakened from the work, that it be not done. Now therefore, O God, strengthen my hands', Neh. 6. 9
December 7.	Nehemiah 7. 1-73
The Reckoning of Nehemiah.
Once the walls are built and the gates set up, Nehemiah has the task of ensuring that the city is defended. This is an important task that we can easily overlook. There are many examples of companies of the Lord's people who have grown for a time, but then fall away. Many such companies are not even in existence at present. The reason is that those who were responsible for building failed to ensure that the company would continue. This will often happen because the first generation in the company are engaged in the work with a true heart and a deep conviction about the work that they are doing.  This is right, but if the conviction is not passed on to the next generation, the work will not progress. All too often, a generation rises up which is content to go through the motions of following a pattern that has been set down, but they fail to understand why the pattern was established.
Nehemiah appoints two men, Hanani his brother and Hananaiah the ruler of the palace, to take charge of the city. He chooses them because they have a fear of God which goes beyond the character that many display. This is another example of the principle that Paul set out when he wrote to Timothy. He passes on the baton of responsibility to the younger man because he knows that his time is short and Timothy has proved himself to be faithful. He also points out that Timothy must pass on the truth to the next generation. It is not enough to teach the saints, because there are many who will be content to follow the pattern of doctrine in a legalistic fashion. What Paul did with Timothy and what he expects Timothy to do is to ensure that there is a generation who will follow who are convicted in their hearts of the importance of maintaining the truth out of devotion to the Lord.
The gates of the city are only to be opened while the sun is hot. They must be closed and barred under supervision to ensure that there is no opportunity for the enemy to enter. This is a reminder to us that we are dealing with an enemy who is at home in the dark. He will not want to be seen in the light of day because his true character will quickly be seen. He will try to work by deceit. Paul speaks of those who enter into houses secretly. There is no place for this among the people of God. This is true in respect of those who lead as well as others. If the elders work in secret, they are implying that there may be something to hide. There will be occasions when this is true because someone may be unfairly accused, so it would need to be checked in secret rather than allowing a rumour to grow. Equally, there must be a watch to ensure that no sin is allowed to corrupt the people.
Nehemiah recognises the enormity of the task. The city is large, the people are few. There are many opportunities for an enemy to corrupt. They can only be avoided if there is a careful watch to prevent it. In order to make the watch easier, Nehemiah arranges for the people to be registered so that they can confirm their pedigree. He goes back to the record from the days of Zerubbabel and ensures that all the people are properly reckoned. As far as we are concerned today, it is right that every person in fellowship within the company should be able to tell of their new birth. It may not be recorded in precise detail, but the life should be a living witness to the truth of the profession.
Are we careful to safeguard the Lord’s people?

Memory Verse 'And I said unto them, Let not the gates of Jerusalem be opened until the sun be hot; and while they stand by, let them shut the doors, and bar them: and appoint watches of the inhabitants of Jerusalem, every one in his watch, and every one to be over against his house', Neh. 7. 3
December 8.	Nehemiah 8. 1-18.
The Gathering of the People.
The people now come together into the street by the water gate and ask Ezra to bring the book of the law. Now that the people have seen the effect of obeying the word of the Lord, they have a desire to hear more and to follow more closely. This is always a good sign. By this time, Ezra has been among the people for more than twenty-three years and there has been no mention of this before. It may be that the people were content to see the house built even while there was a measure of unrest. When Nehemiah came, they saw the city fortified in the face of hostility. Now, they are beginning to appreciate what the earlier prophets had warned. It was disobedience which led to the captivity; any restoration up to this time has only been partial because the heart of the people was not obeying the Lord fully. 
On the first day of the seventh month, they made a pulpit for Ezra and he stands in the sight of all the people with six Levites on his right and seven on his left. Even with a man like Ezra who has taught and guided the people for so long, they are not expected to take his word for what he says, the Levites stand alongside him to confirm what he reads.
As he opens the book, the people stand while he reads. The first thing that he does is to bless the Lord, before he reads as far as the record is concerned. This emphasises that these are not mere words from a book, but the Word of the living God. As he stands, another thirteen men are named who join with the Levites to ensure that the people understand what the law is saying. If the Word is important, it is equally important that the people understand what they are hearing. It is not enough for them to hear and to obey because this is what Ezra reads from the law. They need to appreciate the character of the Lord as revealed in His Word so that they understand what He expects from them. There will be times when there is no direct commandment, but a true understanding of the word of God means that they will be able to apply what is written to the circumstances which are similar even if there are differences.
As the people hear the Word, they weep. It may be that this is because they see their failure exposed, it may be because they have never experienced anything like this before. Nehemiah, Ezra and the Levites quieten the people and encourage them to rejoice in all that the Lord has promised for them because He will keep His Word and His joy will be their strength. The result is that the people went away to celebrate with joy and feasting. They come back on the next day and learn that they should keep a feast in this month. Immediately, they decide that they will do this. They go out and collect branches of olive, pine and thick trees, which they use to make booths for themselves so that they can keep the feast in the way that the Lord directed. The nation has not done this since the time of Joshua, although the temple was originally dedicated at this time. It appears that they have kept the feast in a superficial way, possibly coming to Jerusalem, but without fulfilling all that the Lord asked. Once again, it reminds us of the danger of following tradition, not the Word of God.
How quick are we to obey the Word of God?

Memory Verse 'So the people went forth, and brought them, and made themselves booths, every one upon the roof of his house, and in their courts, and in the courts of the house of God, and in the street of the water gate, and in the street of the gate of Ephraim', Neh. 8. 16
December 9.	Nehemiah 9. 1-12.
The Repentance of the People.
The people recognise the sin of mixing with strangers and they show their commitment to resolving the problem by fasting with sackcloth and earth. This shows that they understand the great shame that their sin has brought on the name of the Lord. It is not a show because the action is accompanied by separation from the strangers as well as a public confession of their sin. This is true repentance in the sight of God. It is not enough to confess without any action, we must show our repentance by acting to put away those sins which we confess.
As they gather together, they spend a quarter of the day listening as the book of the law is read, followed by a time of confession and worship for the next quarter of the day. Once again, it is a clear lesson for us of the way in which we should listen to the word of God. It is a living Word which should make an impact on us directly. There are two definite effects that the Word should have. It should expose us for what we are and it should show us the glory of the Lord. The first effect will lead to confession as we see our failure in the light of the Word, the second will lead to worship as we recognise that the Lord has answered our failure in His grace so we have a standing in His sight, not because we earn it but because He takes pleasure in showing mercy to those who seek Him. This was always true, even under law, but it is much clearer for us to see today when the fullness of the grace of God has been manifest in the Person of our Lord Jesus Christ.
At the end of this time, eight Levites lead the people in prayer as they cry to the Lord, then eight people call on the people to bless the Lord and to acknowledge His greatness. We are not given the details of the cry, but we are told that the blessing recognised the fact that the Lord must be honoured for ever and that He must be exalted beyond any place that men could ever give to Him, even in their loftiest words.
As the song of praise rises, it traces the dealings of God from the beginning of time. This is not to suggest that they limited Him to a span of time, but rather it is a recognition that the promises of the Lord were established before creation and every detail of history is moving towards the fulfilment of that purpose.
They look at creation and tell of the One Who created all things, Who established them and Who upholds them. This should be a source of assurance to our hearts. He will fulfil His purpose for  this world and nothing can prevent Him because He is in Sovereign control.
He saw Abram in Ur of the Chaldees and called him out  into the land which He promised to give to his descendants, a promise which was confirmed by changing his name. This is why the people are in the land because He is righteous so He must fulfil His Word.
Finally, they remind the Lord of how He brought Israel out of Egypt, across the Red Sea and through the wilderness. He opened a path for the people and closed it on the enemy so that they were consumed. He led the people with a pillar of cloud by day and a pillar of fire by night. Up to this point, every action is accepted by faith without any demand on the people to fulfil what the Lord has asked.
Are we ready to confess our failures?

Memory Verse 'Now in the twenty and fourth day of this month the children of Israel were assembled with fasting, and with sackclothes, and earth upon them', Neh. 9. 1
December 10.	Nehemiah 9. 13-23.
The Faithfulness of the Lord
The prayer continues with a reminder of the way in which the Lord came down to Sinai to give them His commandments. They use four words to describe these commandments and to highlight the characteristics of what the Lord expects. Judgements suggests a verdict which is consistent with the character of God, laws are a statement of the standard that is set out, statutes suggests what is expected from the other person, while commandments is the idea of a decree that is set down. Each of these is qualified in a way that shows that the people recognise that they are both justifiable demands and expectations which are for the benefit of those who obey them. These were accompanied by the holy sabbath, which was a clear indication that the Lord was looking for the best that His people could enjoy. He wanted to  ensure that they were not in any form of rigorous service which would become tedious or even odious to them. He confirmed this with an abundant supply of bread from heaven and water from the rock as well as the fulfilment of the promise of a possession which had been given to their fathers.
The response of the people was to act in pride. They refused the goodness of the Lord and choosing to go in their own way. They determined to ignore the wonders that the Lord did among them and to set a captain over them who would take them back into the bondage from which the Lord had delivered them. As we read this, we might be tempted to think that they were ungrateful and that they had only received what they deserved. In reality, we should look at our own lives and recognise that we are the same. Every time that we return to the ways of the world in any of its forms, we are guilty of the same sin as Israel. This is true in respect of blatant immorality, but it is also true when we allow activities which we may deem acceptable to occupy our time excessively. Even our business life may become a snare in this respect. We need to work in order to provide for ourselves and our families, but we must take care not to allow our work to take time that we ought to be spending in the things of God. There is no clear commandment which we can apply. We should search our hearts to determine whether we are fulfilling what is required for the glory of our Lord or promoting our careers at the expense of our spiritual life.
Even when the people provoked the Lord to anger with the golden calf, He did not turn from them, but continued to supply them with the food that they required and to lead them through the wilderness. He kept them so that they arrived in the land of promise after forty years with their clothes intact and their feet unharmed. This is a miracle in itself as even the greatest athletes could not have achieved this.
Finally, the Lord delivered their enemies into their hands. They overcame kings who were much stronger than them, including the giants Sihon and Og as they came towards the land. In the land, the Lord continued to show His mercy when He gave them the inheritance that He had promised and made them to multiply in the way that He had promised. Nothing had failed of all that He promised, but they took it for granted without ever considering that they did not deserve all that they received from the Lord. 
Are we careful to recognise the faithfulness of the Lord in His dealings with us?

Memory Verse 'And gavest them bread from heaven for their hunger, and broughtest forth water for them out of the rock for their thirst, and promisedst them that they should go in to possess the land which thou hadst sworn to give them', Neh. 9. 15
December 11.	Nehemiah 9. 24-38.
The Possession of the Inheritance.
The children of Israel possessed the land that the Lord had promised and the Canaanites were brought into subjection to them. They took all the land and enjoyed the fatness of the land, but they rebelled against the Lord. When He sent prophets to warn them about the consequences of their actions, they killed them rather than to change their ways. When the enemy came to trouble them, the Lord delivered them in His mercy. They still would not listen to the voice of the Lord as He spoke by His Spirit in the prophets. It is possible to excuse an occasional failure, but Israel was guilty of constant and blatant rebellion against the Lord. They were proud in heart and would not listen to any who suggested that they were sinning against the Lord. Despite the years of provocation, the Lord showed mercy.
They now come to the petition that they want to present. The basis of their plea is that they are asking for the Lord to deal with them in the same way as He has dealt with the people before. They are careful to acknowledge that their sin is no different to the sins of the past. We might look at the circumstances and think that they would be justified in suggesting that they were better, but they have a true appreciation of the holiness of the Lord. He can see beyond what man sees; they are guilty of the same sin as their fathers. This is what has brought the nation into such distress. The Lord is just and they have no complaint about any action that He has taken. This is a vital part of prayer. We must never think that we have any right to expect the Lord to grant our request. We certainly should not compare ourselves with others in a way that implies that we are better. We must be ready to understand the full implications of any failure on our part. It is only when we come in this spirit that we can expect that the Lord will answer. It is a paradox of prayer that to be effective, we need to appreciate that we cannot expect to receive what we ask by right. Any request that is granted will be an evidence of the mercy of the Lord, not our merits. Our prayer must be a genuine desire for the Lord to glorify His Name despite our failings.
They present their plight to the Lord. They have become the servants of men. They cannot enjoy the fruit of the land in its fullness because the Lord has set kings over them who take a portion for themselves. Even as they say this, the people are careful to acknowledge that this is only right because their sins have to be judged. They are not asking for any favour from the Lord in terms of deliverance from this bondage. What they are doing is giving themselves to the Lord without any expectation that they will receive great blessings. All they want is to be a living witness to the Lord in the place where He has set them.
In view of their position, they yield themselves wholly to the Lord without any reservation. They want to put right what their fathers have done. They want to avoid making the same mistakes as they and their fathers have made in future. They present a covenant which they have made and to which they have set their names as the evidence that they have every intention of walking in a way that the Lord desires for the glory of His Name. The distress that they mention is clearly something which they would like to see lifted, but they do not even address this directly.
Are we aware of the way in which the enemy attacks?

Memory Verse 'So the children went in and possessed the land, and thou subduedst before them the inhabitants of the land, the Canaanites, and gavest them into their hands, with their kings, and the people of the land, that they might do with them as they would', Neh. 9. 24
December 12.	Nehemiah 10. 1-39.
The Covenant-Makers.
The chapter starts with a list of eighty-four rulers, priests and Levites who enter into the covenant. This is qualified with the fact that there are others who separate themselves from the people of the land to obey the law of God. Everyone who had knowledge and understanding is expected to join in a commitment to follow the example of their rulers, The wives, sons and daughters are all included. This is not an action which a man takes on behalf of his family. While it is right that the father should take a lead, it is not enough for the wife or children to follow. They must understand and appreciate the need to obey the Lord personally. The principle is important. Much of the failure of the witness to the Lord in the course of history is because people have only followed an earlier generation without a personal conviction. For Israel, it frequently led to idolatry when a new generation turned away from the Lord. Today, it leads to eternal loss for those who never have a personal faith in Christ. While it is good to see children showing submission, it is important not to allow this to become a substitute for faith.
The covenant invoked a curse on those who did not obey as well as a commitment to walk in the law of God as it was given to Moses. The extent of obedience is important to note. It called for obedience to the law of God, not to any additions which men had made to that law. We need to take care to ensure that we follow the pattern which has been laid down in the New Testament. There will be specific situations which have not been foreseen, but the principles that have been set out will deal with this for those who have a genuine desire to follow the Lord. There will be situations when some individuals may avoid activities. They must not impose this on others unless there is a clear Scripture. The people commit themselves to keep all the commandments. We often speak or act as if certain aspects of Christian life are more important than others. We often emphasise certain areas where we find it relatively easy to obey. Often, those who do not do things which we highlight actually follow the truth of God more closely in other areas. It is not for any of us to suggest that we are better than others because of what we obey. The Lord expects each of us to recognise our shortcomings and to correct our own failures. Only once we have done this do we have the moral right to deal with those who have fallen into sin.
As the details of the covenant are listed, we can see that every area of life is covered. The first derails ensure that people maintain their purity. This is followed by steps to ensure that the Lord has His portion in terms of the offerings to such an extent that they order the wood  offering so that the fire can burn continually on the altar. This is the only book that has any reference to this. It is not decreed, but it is required to ensure that the fire is burning for the other offerings. This is an example of the way in which the people make a commitment to do something that allows the law to be kept. 
The covenant includes a commitment to bring in the tithes with every area of life detailed. It may be that this was the background to the doctrine of the Pharisees where they tithed the smallest things. Sadly, they did not show the same heart as these people.
Are we careful to obey the Lord in every detail?

Memory Verse 'They clave to their brethren, their nobles, and entered into a curse, and into an oath, to walk in God's law, which was given by Moses the servant of God, and to observe and do all the commandments of the LORD our Lord, and his judgments and his statutes', Neh. 10. 29

December 13.	Nehemiah 11. 1-36.
The Habitation of the People.
Once the covenant has been agreed there is a need to defend the city as well as to provide food for the people. The city offers a measure of defence, but it is also a centre for the attacks of the enemy. The people typically will have their inheritance in the surrounding country, so they might prefer to defend their own possession rather than the city. The rulers live in Jerusalem, but they need volunteers to defend it from the enemy. They decide to divide the people into two groups: one in ten must live in Jerusalem and defend the city while the other nine-tenths will live in their own inheritance in the surrounding  country. The people to remain in the city are chosen by lot, however it is clear that they also agree to this as we read that they willingly offered themselves to live there. It is likely that they all agreed to serve willingly even if they were also chosen by lot because there were more who were willing than was necessary for the defence of the city.
The families of the people are named, starting with the men of Judah who remained in Jerusalem. There are four hundred and sixty-eight of the sons of Perez who are described as valiant men. The word is most often used for strength although it may mean wealth as well; in the context here, the strength of the men is likely to be prominent. These are men who could be trusted to defend the city from the enemy because they would not turn aside from the enemy without good reason. These are linked with nine hundred and twenty-eight men of Benjamin, one of whom is named as overseer while another is next to him. It may be that Judah is noted for their strength, but Benjamin appears to take a lead, ensuring that there is no internal conflict.
The next group to be named are the priests, including Seraiah who was ruler of the house. He has eight hundred and twenty-two men who are responsible for the ministry of the house. It is clear that Nehemiah is making a priority of the spiritual aspect of the people. This is right in that the Lord can be relied on to defend His people if they obey His voice, but the people have no secure defence without Him. These are joined by another two hundred and forty-two of the family of Adaiah and one hundred and twenty-eight mighty men of valour from the family of Amishai, who were overseen by Zabdiel. We might think that the priestly work would not require strength and courage. These are clearly marked out as men of exceptional strength and courage in the description that we are given. This emphasises the importance of things that we might deem to be of little importance. 
The next group are Levites who have responsibility for the “outward business of the house” and those who must lead the singing of the people. These are vital aspects of the work and the king had decreed that they should be supported by the people.
The rest of the people have their responsibility to maintain the inheritance in the fields and villages. Pethaiah is set over this. When we look at all the duties that have been outlined, we might think that the maintenance of the fields is a far greater work than the service of the house, but the Lord does not judge by men's thinking. He gives precedence to the house because this is the centre from which every aspect of His work will be maintained.
Are we careful to maintain the honour of the Lord where we are?

Memory Verse 'And the people blessed all the men, that willingly offered themselves to dwell at Jerusalem', Neh. 11. 2
December 14.	Nehemiah 12. 1-47.
The Dedication of the Walls.
The time has now come for the work to be celebrated as the walls of the city are dedicated. In order to ensure that this is done properly, Nehemiah and Ezra go back through the records of those who came up from the first and follow their genealogy. They ensure that it is only those who can confirm their pedigree who will have their place among the people to lead the praises. It may be that we would think that this is something which does not have a clear mandate, but the people need to understand that the character of the Lord means that His work must be led by those whom He has called to the work. It is not a place for those who are favoured by the people or who might want a place for themselves. It must be those who have been born for that privilege.
They are careful to ensure that the Levites all fulfil their work. It may be that they will only serve in the daily ministrations when the time comes for their course. This is not a routine service, it is a time of celebration for all the people so they must all fulfil their work. It is equally important that they must be in a fit state for this, so they have to come up and purify themselves before they can undertake the work. It may not be an appointed feast of the Lord, but it is something which must be treated with the same dignity as such an occasion because it is a personal celebration of what the Lord has done for them.
Nehemiah divides the people into two groups. These are to lead the people in thanksgiving. The first goes down towards the Dung gate. The Levites lead the company and they are followed by Hoshaiah, half of the princes, Azariah, Ezra and a number of other rulers. The praise is led by Zechariah, one of the family of Asaph and a number of his brethren. Hanani and Ezra the scribe head this group. These go by the fountain gate to the water gate in the east.
The second group went on the wall by the tower of furnaces, the gate of Ephraim and the old gate to the broad wall. In this way, the whole of the city is compassed by those who will be seen to give thanks and praise to the Lord. They have seven priests with trumpets who lead the praise of the people. The result is that the people join in a loud song of praise that comes from hearts that are full of gladness as they review all that the Lord has done for them to such an extent that the sound reverberates around the whole region. The unity of the people is seen in the fact that the wives and children join tn the song.
At that time, the officers are appointed to oversee the treasures of the house of the Lord. The people do not only sing the praises of the Lord, they show the reality of their words by bringing the offerings that the Lord desires. This includes first-fruits and tithes as well as the offerings of the Lord. There is no desire to hide away and to think that they could give less than the best that they had for the Lord who had done so much for them. They go back to the pattern that was laid down by David and Solomon. It is sad to think that it is likely that some of those who joined in this song of praise and joy would have been among the company who were rebuked by Malachi because they failed to bring what they should.
Are we marked by a joy in the path of obedience to the Lord?

Memory Verse 'And at the dedication of the wall of Jerusalem they sought the Levites out of all their places, to bring them to Jerusalem, to keep the dedication with gladness, both with thanksgivings, and with singing, with cymbals, psalteries, and with harps', Neh. 12. 27
December 15.	Nehemiah 13. 1-31.
The Sin of the People.
As the people celebrate the fact that the walls are secure, they read in the book of Moses and understand that there is no place for the Moabite or the Ammonite among the people. It is not an arbitrary judgement, it is because these people have shown their character when they refused to give water to Israel. They even hired Balaam to bring a curse on the people, although the Lord met Balaam and ensured that he would only pronounce the blessing that the Lord instructed.
Sadly, the people recognise that this is a sin which is already infecting the people however they respond by dealing with the sin immediately. The extent of the sin is marked by the fact that a priest, Eliashib, who was responsible for the chamber of the house of God, was joined to Tobiah. The reason for the commandment is quickly apparent because this union had led to a situation where Tobiah was given a room in the temple in the very place where the offerings, frankincense, tithes and new wine was stored. If he had married a member of Tobiah's family or allowed one of his family to be married to Tobiah, it would have been serious because he should have set an example. This is compounded by the fact that he opens the temple to the enemy. All the efforts that Nehemiah had expended in maintaining the purity of the people while they built and while the walls and gates were secured was destroyed by this act. It illustrates the subtlety of the enemy. We might resist the blatant attack, but it is easy for us to be deceived by the more subtle approach. Nehemiah had set a good example when he refused to allow them to help with the building at first. He had continued this by refusing to go to a meeting with them as the walls were completed, but Eliashib does not heed the example. He thinks that he can compromise. This happened when Nehemiah went to the king, Artaxerxes, possibly to renew his position as governor. It is when he returns that he learns what has happened. He acts at once to throw all of Tobiah's possessions out of the temple, then to cleanse the room where he had been. It is not enough that Nehemiah removed the possessions, the place has been defiled. It cannot be used for its purpose of storing goods for the offerings of the Lord or food for the Levites and priests. He then appoints men to distribute those things which should have been given to the servants of the Lord.
The next issue is that the Sabbath is violated, firstly by people who were working, then by merchants who tried to sell their goods on the Sabbath. When the merchants could not gain access into the city they tried to tempt the people to go out to them, but Nehemiah prevents this as well. He commits his way to the Lord, recognising that he is raising enemies against himself, but trusting that the Lord would defend His people if they maintain His honour. The merchants quickly realise that they will not succeed when Nehemiah threatens them with the consequences of continuing their action.
Finally, Nehemiah has to deal with people who were not even able to speak clearly because they were of mixed race. One of these was the grandson of the high priest. Nehemiah sends him away and commits his way to the Lord again. He sets everything in order and  commits it all to the Lord, He has made potential enemies in many places, but he knows that the Lord will honour because He has upheld the name of the Lord in all his ways.
Are we careful to maintain purity in the sight of God?

Memory Verse 'Did not your fathers thus, and did not our God bring all this evil upon us, and upon this city? yet ye bring more wrath upon Israel by profaning the sabbath.', Neh. 13. 18
December 16.	Esther 1. 1-8
The Feast of Ahasuerus.
This book is notable as the only book in the Bible with no mention of God by name and yet it is one of the clearest demonstrations of the power of God to move kings that we could read. It is set at a time when the Persian empire was near its peak. The kingdom extended to one hundred and twenty seven regions from India to Ethiopia. 
The book starts with Ahasuerus in his palace in Shushan in his third year. It is likely that this is the time when he has established his position among the possible claimants to the throne. It is also a time when some of the countries that were subject to him might think that there could be an opportunity to break away. He appears to decide that he will try to gain the allegiance of his subjects without needing to resort to the use of force. 
Ahasuerus starts with a display of his riches, honour and majesty that lasts for six months. It is likely that this was intended to be a subtle threat to any who might think to oppose him in that he shows a glorious display of his power, riches, honour and majesty. It is probably  designed to leave them in awe of him. He demonstrates that there is no enemy that could contest his power and there is no region that could compete with his wealth. He does this in a way that is intended to show that he is only interested in the good of his subjects. He does not want to engage in war. He wants the people to recognise him as a benevolent ruler who will provide what they need as long as they are prepared to accept his rule.
As we look at this, we can see a picture of the message of God for mankind. The actions of Ahasuerus are a show that gives him the appearance of a supreme, benevolent ruler. Our God is far greater in power than Ahasuerus, yet He has a sincere love for mankind which means that He genuinely has no interest in anything but the best for man. The glory of an earthly king will fade and it may be taken by another, his life will certainly end in death. We rejoice in a  God Whose glory never fades and Who is the Same throughout time and eternity.
At the end of this time, Ahasuerus makes a final feast for seven days for all his princes and servants. The feast is held in the garden of the palace which is prepared with pillars and a pavement of marble adorned with hangings that were a further display of his glory. He provides wine to drink for everyone who attends and it is served in golden cups as a further display of glory. Solomon acted in a similar way at the height of his power when silver was treated as worthless because of his riches. No one is forced to drink. The picture is that he has provided an abundance which means that no one could claim that they did not have enough. He still allows the people to follow their own ways without anyone being made to think that the king was compelling them to go against their own wishes. In this way, he is acting in a way that is similar to the advice of Solomon's counsellors for Rehoboam. It is easy to see that most of the princes would readily accept that they were far better to serve a king like Ahasuerus than to try to stand alone and face enemies who could overcome them. These enemies would include Ahasuerus himself in all probability. Again, we could compare this with all the power and riches that come to us in Christ. Ahasuerus appears to be successful at this point whereas the devil has deceived men into thinking that God is austere and wants their submission with nothing in return.
Do we acknowledge that there is only One Who is Lord of all?

Memory Verse 'When he shewed the riches of his glorious kingdom and the honour of his excellent majesty many days, even an hundred and fourscore days', Esther 1. 4
December 17.	Esther 1. 9-22.
The Rebellion of Vashti.
While the king feasts with his princes, the queen, Vashti, makes a feast for the women of the royal house. The later events will show that she is a woman who has the same ideas as her husband and she appears to decide that she can show the women that she should be given the same honour as her husband.
When the feast is drawing to a close and the wine has taken its effect on Ahasuerus, he decides that it is time to prove that he is greater than the others by showing his queen. He sends seven chamberlains to bring her to the feast with the royal crown on her head. It is clear from this description that he has every intention of showing the people the glory of a queen who is beautiful to look at and who is ready to do what her husband asks. We do not know the character of Vashti. It is unlikely that any wife would want to leave her own feast with the women whom she has called to become an object of show for her husband. It is even more likely that she would not like the fact that he sends chamberlains to order her to do what he says. If he had sent a private request or, especially, if he had come to ask her personally, she may have been more favourable. The result is predictable: she refuses to do what the chamberlains have asked of her and the king is angry. It is evident that he has made an open show of calling for her. Rather than being a private issue between husband and wife, he has made it into a direct challenge to his authority. Even at this stage, he might have been able to recover the situation if he had not allowed his anger to show. As it is, he has ensured that this will become a matter of state which cannot be ignored. If he wanted the people to understand his power and glory, it is essential that he does not allow his wife to dictate to him. One action threatens to reverse completely all that he might want to fulfil in the actions of the previous six months. He consults with his seven chief princes to determine what he should do to recover the siltation before it is too late. They need to act in a way that establishes the king's position without shaming him in any way. Clearly, no one is going to tell the king that he has brought the trouble on himself. They highlight the danger that the action of Vashti could give licence to every woman to defy her husband. In this way, the whole order of society would be set aside. This is clearly something which all the princes would appreciate because it could affect their standing in their own homes and in their principalities. It answers the need for the king in that there is no shame to him in dealing harshly with a situation which poses such a perceived threat.
The suggestion is that the king makes a decree that Vashti has acted in such a way that she has forfeited her position as queen and that the king will find another to fulfil that duty in a way that shows the due respect for the king and his authority. A further declaration is made that must be published throughout the land which affirms that the wives must all give due honour to their husbands. 
While this is establishing the order that the Lord desires, it is done in such a way that it is completely against His character. He does not assert His authority in a dictatorial manner, but rather He shows His goodness with a view to leading men to repent of their sin. Also, He gives no place to divorce, but encourages husbands to earn respect by showing love.
Are we careful to maintain Divine order in our dealings?

Memory Verse 'And when the king's decree which he shall make shall be published throughout all his empire, (for it is great,) all the wives shall give to their husbands honour, both to great and small', Esther 1. 20
December 18.	Esther 2. 1-10
The Introduction of Esther.
Once the anger has died away, Ahasuerus realises that he has another problem. A king in his position is expected to have a wife. He may have set Vashti aside, but he needs to replace her otherwise he is likely to find himself as the object of attack for those who want to undermine his position.
His servants suggest that he should arrange for fair young virgins to be brought so that he can choose his new queen. It is a sad reflection on the heart of man that no one entertains the possibility that someone might not want to marry the king. It is likely that, if someone refused, it would be viewed in a similar light to treason, because she would be slighting the king. It is easy to view things from the perspective of the Western world today, but we need  to understand things in their context. In fact, it is the influence of the Gospel which has led to the situation where this behaviour is frowned upon although many today would try to deny the evidence of history.
The servants suggest that the king should appoint officers in every province to find all the virgins who would be suitable to succeed Vashti as queen. It may be that this is suggested because of the fact that all the princes knew what had happened so it is wise to ensure that no one could claim that they were not consulted. Once the women have been identified, they will be brought to Hege, the chamberlain who is responsible for the women, and prepared for the time when they meet the king. Once again, there is care taken to ensure that every person is received on the same basis. No one will be able to argue that someone else was chosen because they were given preferential treatment. The king will then choose his new queen from those women who come to him.
The hand of the Lord is at work because he has a man in place for this. Mordecai has the responsibility of caring for his cousin, Hadassah or Esther, but he also has a place in the palace. We are not told what his position was although it is clear that he did not have any direct access into the presence of the king. It is interesting to notice that this is the only mention of the Hebrew form of her name. From this time on, Esther is referred to by her Persian name. She is also told that she should not disclose her nationality. There is no obvious reason for this at the time although the overruling of the Lord will become clear later. It is an assurance for us that every circumstance is under the control of our God. Even the anger of the king was used to bring glory to God and deliverance for His people.
When Esther comes to the palace, she immediately finds favour with Hege, even if she is only one our of many virgins who are brought. We do not know exactly why. It may be that she had outstanding beauty, but it may also be that she carried herself in a way which appealed to him. After what had happened with Vashti, they would not want another queen who was likely to defy the king. If that happened again, it would be a catastrophe. We need to remember that our actions can often commend the Gospel more than our words. 
Are we in touch with the Throne of God?

Memory Verse 'And the maiden pleased him, and she obtained kindness of him; and he speedily gave her her things for purification, with such things as belonged to her, and seven maidens, which were meet to be given her, out of the king's house: and he preferred her and her maids unto the best place of the house of the women', Esther 2. 9
December 19.	Esther 2. 11-18
The Choice of Esther.
Mordecai waits to find out what has happened to Esther, He goes past the court of the women's house every day, waiting for any news that may come from there. It is clear that, although he had good reason to think that Esther might be chosen, he did not assume that this would happen. He was anxious for news even if it may take months for any choice to be made. 
We do not know how much he would understand of all the preparation that was needed to fulfil the requirements before she could be presented to the king. It may be that Hege will favour her, but he must be careful to ensure that she is not given any preferential treatment over the other women that might leave him open to a charge of favouritism. This lasted for twelve months, with six months each with oil of myrrh and six months with sweet odours and those other things that were deemed necessary to purify the woman. There is a picture for us of the way in which our Lord prepares us for Himself. The myrrh is associated with  sorrow and death. It may suggest our calling as dead to the world, but alive to God which the Lord desires to see worked out in our experience so that we show the evidence of a life that is renewed by the work of the Spirit of God. The odours might suggest the fragrance of life that should mark every child of God as the work of the Spirit of God. All of this is an ongoing process throughout our life which shows the outworking of our salvation. We can be certain that the work began the moment we first trusted Christ and that it will be completed by Him when He receives us to Himself. thrugh the word of God transforms us into the image of Christ.
As far as Esther is concerned, it is at the end of this time that each virgin takes her turn to approach the king. She is allowed to take whatever she chooses as an enhancement for her. She has one opportunity to go into the king. She goes in the evening and returns on the next morning; once she has seen the king, there is no second chance. She cannot go in again unless the king decides that he likes her. How we can rejoice that we have access to the throne of God because of the work of Christ and we do not need to be concerned about the whim of a king.
Esther chooses to go into the king without anything except what the chamberlain gave her. This is possibly as an act of faith that the king will accept her for what she is not for any show that she may choose to make. This is always a good rule for us to follow. Jf we are true to our calling and someone does not accept us for what we are, we certainly do not want to make any show which might compromise this position just to be accepted. Despite this, she is immediately recognised as someone who stands out from others among those who look on. She went into the king in the tenth month of the seventh year of his reign. This is around four years after the feast when the king sent out the decree. While it appears that he recognised the need to act, it is equally clear that Ahasuerus was not going to be guilty of acting in haste. He wanted a queen who would undertake whatever duties were required for in a way that honoured him. He could afford to take care that he made a good choice. He could not afford to make a mistake that needed to be recovered again.
What are we trusting in for acceptance?

Memory Verse 'And the king loved Esther above all the women, and she obtained grace and favour in his sight more than all the virgins; so that he set the royal crown upon her head, and made her queen instead of Vashti', Esther 2. 17

December 20.	Esther 2. 18-23.
The Discovery of Moredecai.
The king decides that Esther is the woman to be his queen. He makes a feast for her and she is set up as queen. This is a time of celebration when he invites all his princes and all his servants to share in his joy. He takes the opportunity to pronounce deliverance for the provinces as well as sending gifts out of his store for them. He gathers all the virgins for a second time, apparently to show the glory of Esther and to demonstrate that she excels all of them in her beauty and her character. It is a time of celebration which he wants all the people in his kingdom to share with him. There is no place for jealousy on the part of those who failed to receive his approval. They are expected to rejoice in the exaltation of Esther.  Certainly, we can compare this with the assurance that a day is coming when our Lord will be glorified in His saints and admired in all them that believe. The timing is not exactly the same, but that may be linked with the distinction between the view from earth and the view from heaven. The Lord will receive His Bride to Himself at the rapture, then He will work in the world to accomplish a great deliverance and to overthrow the power of Satan before He comes out in manifestation with His Bride to reign. In that respect, there is an accuracy about the events here which we can appreciate. Men will look on the seven years as a delay, the Lord sees it as a single event which starts at the rapture and ends when the Lord receives homage from all creation. No one will be able to deny that He is worthy, but no one will be able to argue that they were overlooked. 
At this time, Mordecai learns of a conspiracy by two of the king's chamberlains against the king which was intended to end in his death. We are not told any details because they are irrelevant to the events, but Mordecai tells Esther so that she can pass the information to the king in Mordecai's name. The king takes the information and checks the details carefully before verifying the account. It may be that Esther is his queen, but he is not going to accept her word against his chamberlains without confirmation. This is a good example for us to follow. There is often a tendency to pass on something that we hear without confirmation. Sometimes, the effect is negligible; sometimes it may be that we account is true and the saints are informed in a timely manner. The danger comes when the details are untrue and have a harmful effect on the character of  others. Many saints have suffered because gossip has been passed on without verification and their testimony has been harmed.
On this occasion, the king confirms the details and the two men are sentenced to death for their treachery, but nothing is done to honour Mordecai. This is unthinkable in the eyes of a man like Ahasuerus. We are not told how this happened but the Lord has His own purpose in view and we can be certain that the Lord directs the king's forgetfulness as much as He can bring matters to remembrance at the appropriate time. The same thing happened in the life of Joseph and the reasons were almost identical. On this occasion, the Lord makes the king forget so that he remembers at the right time, which might be as much as four years later. As a result is that Israel is delivered. In the case of Joseph, the butler forgot for two years so that they could find Joseph when he was needed to deliver Egypt from the time of famine which would come on all the region. 
Are we looking to the Lord in every detail of life?

Memory Verse 'And the thing was known to Mordecai, who told it unto Esther the queen; and Esther certified the king thereof in Mordecai's name', Esther 2. 22
December 21.	Esther 3. 1-15.
The Rise of Haman.
As always, when God is at work, the enemy is active to try to stop His work. In this case, he orders circumstances such that Haman is raised up to prominence. He is an Agagite, the name of the royal family of Amalek and he shows the characteristics of that nation. They do not show any great military prowess,. Rather, they were noted for the way in which they attacked the weak and helpless by stealth. This is best seen when the Lord orders Saul to wipe out the remembrance of Amalek because of what he has done to Israel from the time when they came through the wilderness. It is not a case of blind revenge, the delay is because the Lord has given opportunity for the nation to change. They have used this to confirm their character and their defiance of God. In this way, they, and Haman as one of their princes, are a clear picture of the world in which we live and the way in which the flesh opposes the Spirit of God.
Such is the position of  Haman that all the people bow to him, except for Mordecai who, no doubt, recognises the true character of the man. This is not defiance on his part. It is a true appreciation of the way in which Satan will introduce the Man of Sin into the world. He will ensure that all the world worships him with the exception of those who recognise the authority of God. Sadly, the servants are not content to bow to Haman, they want to cause trouble for Mordecai, so they report to Haman that he refuses to bow. This angers Haman who decides that he is not content to act against Mordecai, but rather he will use this as a reason to destroy the whole nation. He uses a lot to determine the time at which he will act to appease his anger and sets the thirteenth day of the twelfth month as the time. There is no reason why he needed such a delay, except that the Lord was in control so, even when he cast the lot, the Lord arranged for a delay which would allow Him to act in defence of His people. Haman might think that he is in the next position of power to the greatest man in the world of his day. He is going to learn, along with the rest of the kingdom, that no one can defy God.
Haman presents his case to the king in a way that reflects the enemies of the Jews from the land at that time. He identifies a nation which is scattered in every part of the kingdom but is still completely different to every other nation in the world and which will always set its own law above the laws of men. This should challenge our hearts because it is a perfect statement of what we should be in this world. The deception comes when he adds that they do not obey the laws of the king. The truth is that they will always obey their God before the king. God's law exacts a higher standard than the king. In this way, they will keep any law of man which does not defy God. Ahasuerus listens to the lie of Haman and agrees to allow him to carry out his purpose. The thirteenth day of the twelfth month is set as the day when the people can rise up against the Jews and destroy them and to take any possessions that they may have as a prey. The letters are sent in the king's name with the king's seal to every part of the kingdom. Haman and the king sit down, content with the position. The people in Shushan cannot understand what is happening. They know that it makes no sense for the king to allow this, but no one dares to defy the decree that he has established. 
Are we content to rest in the Lord in every circumstance?

Memory Verse 'The posts went out, being hastened by the king's commandment, and the decree was given in Shushan the palace. And the king and Haman sat down to drink; but the city Shushan was perplexed', Esther 3. 15
December 22.	Esther 4. 1-9.
The Mourning of Moredecai.
Mordecai begins to mourn as soon as he realises what is happening. He does not do this in secret, he goes into the middle of the city where everyone could see him and he cries in a way that leaves no question in the mind of any as to the reality of his sorrow. He also goes to the gate of the king and remains there. He was not allowed any closer because he was clothed in sackcloth. He is fully aware of what has been decreed, apparently even more so than Esther in the palace. It is likely that this was an affair of state which is not deemed worthy to be discussed by the women in the palace, even if one of them is the queen. As Esther has not disclosed her nationality, there is no reason for anyone to link her directly with the decree.
When the decree reaches the provinces, the reaction among the Jews is the same. Many can see how precarious their position is. It may be that some in the city could think that their position might allow them to escape, but there is no defence in the provinces. It is clear that the enmity of the other nations is such that they have no basis for thinking that there is any hope of escape. This has been the history of the nation from the time when Jerusalem was destroyed by the Romans. There have been many attempts made in various localities, notably with the holocaust although even the granting of a national identity left them as a prey to the Arab nations without any obvious defence.
Esther's maids and chamberlains tell her about Mordecai and she is upset and sends clothes for him to wear. It may be that she does not know the details of the decree. We need to guard against this. We are not expected to engage in political activity. We should be aware of the events around us in a way that leads us to present intelligent petitions to the Lord. There is no excuse for us failing to recognise dangers. It may be that Esther thinks that Mordecai may be able to influence the king because of his standing. This is an equally  dangerous position. We need to recognise that the powers that be have been set in place by God. To argue with them is, potentially, to fight against God. We cannot compromise our position, but we must allow the Lord to work and face whatever consequence comes from any hostile laws. In either case, Esther shows a lack of appreciation about the true nature of their position.
Mordecai is not deceived. He will not accept the clothes because he is fully aware that the only answer is for God to move in the circumstance and to overrule. He cannot change his position to negotiate with the enemy. Esther sends one of the chamberlains, Hatach, to find out why Mordecai is acting in this way. She clearly does not understand his position and, it appears, she is even unaware of the decree that has been made. Mordecai has to send all the details back with Hatach, even to the extent of passing a copy of the decree and the details of how much Haman has offered to pay the king to fulfil his desire. He sends the message to Esther that she must be prepared to go into the king's presence to plead with him and to request the life of her people. He knows that he cannot influence the king because of the way in which this has happened, but he can see the hand of God at work in Esther to place her in a position where she can make that change in the king's heart.
Are we alert to the dangers from the world around us?

Memory Verse: 'When Mordecai perceived all that was done, Mordecai rent his clothes, and put on sackcloth with ashes, and went out into the midst of the city, and cried with a loud and a bitter cry', Esther 4. 1
December 23.	Esther 4. 10-17.
The Courage of Esther.
Esther warns Mordecai of the exact circumstances of his request. It may seem that she is refusing, but it is more likely that she wants Mordecai to be aware that this is not a simple request. We might think that Esther would have access to the king at any time but this is not the case. There is a single law which applies to every person in the kingdom. They can only go into the presence of the king when he calls them. It does not matter whether it is a man or woman, whether it is a slave or the queen, the same rule applies to every person. This is a common feature of royalty. The precise nature may vary from person to person or time to time, but no one would realistically expect to go into the presence of a king without his word. We can rejoice at the contrast that we have. We can approach into the presence of the Lord at any time of any day and we can be certain that we will have His full attention without any rebuke. It is a privilege which we can belittle because it is so familiar to us. In the case of Esther, she has not been invited for thirty days, so she has good reason for fear. It is likely that Haman would have been to see the king more frequently, so she has even more cause for concern.
Mordecai sends back a simple reply which recognises that God must fulfil His purpose, so if Esther fails, He will raise up someone in her place. Mordecai clearly believes that the truth is that Esther has been placed in the palace for this reason.
Esther confirms that she will go, but she asks for three days of prayer and fasting before she goes. She will do the same with her maidens. This is a true expression of faith. We can sometimes see faith as a right to go forward without fear. In reality, it is an act of waiting on God to lead us in the right way. Esther needs to go at the right time or the king will not hold out the sceptre and she will die. Even if the king holds out the sceptre, if she uses the wrong words, she will still incur his wrath. This is true for every aspect of our lives. It is good to see the way in which Esther exercises faith at this time and to learn the lesson for times of difficulty and danger in our experience. We also need to remember that we can easily find that an apparently harmless situation might escalate if we fail to follow the same example. 
Esther's words highlight that the situation here is one where she is deliberately flouting the law because there is no alternative in the circumstances. She ends with one of the most touching statements of courage that we could possibly read. She shows that she is ready to die for the sake of her people. We often remember heroes who died in a situation where the circumstances took them by surprise. They did not have time to weigh up the choices, they had to act at the time. On many occasions, they died in a situation where the only question might have been how many would die with them. We cannot underestimate the courage that these men showed. The courage of Esther is far greater in that she is deliberately choosing to place herself in a situation where she is likely to die for the sake of people that she has not met and never will meet. In this way, her action reflects the true character of our Lord, although He went yet further because He chose to die for His enemies.
Do we recognise the power of prayer?

Memory Verse: 'Go, gather together all the Jews that are present in Shushan, and fast ye for me, and neither eat nor drink three days, night or day: I also and my maidens will fast likewise; and so will I go in unto the king, which is not according to the law: and if I perish, I perish', Esther 4. 16
December 24.	Esther 5. 1-14.
The Request of Esther.
On the third day, Esther puts on her royal clothes and goes into the king as she agreed with Mordecai. She goes as far as the inner court of the house while the king sits on his throne in the house. The description shows that she came with a degree of hesitancy which would be fitting for what she was doing. It is bad enough to be faced with an action which could have such serious consequences for herself, it is far worse when she knows how many lives depend on her making no mistake. It is possible that she would have raised a prayer as she came to the court, waiting for some indication as to how she should proceed.
The king sees her approach and holds out his sceptre for her. He would appreciate that she does not come in a brazen manner. The way in which Vashti refused the king suggests that she may not have been concerned for the niceties of approaching the king. Esther is careful to show deference to his position, even if she is his queen. 
She comes forward and touches the sceptre as a sign of her thanks for his consideration, then he asks what she wants from him at this time. She invites the king and Haman to a banquet that she has prepared. This is possibly the last thought that we might have had in such a situation, yet the Lord does instruct us to show kindness to our enemies and, in this, we may 'heap coals of fire' on their head. She wants to be certain that the time is right for her revelation. It may be that she is thinking that the action will mean that Haman lets his guard down and speaks out of turn. It may be that she thinks that exposing Haman in a more direct manner would incur the wrath of the king. We are not told her reason for her action. What we can say is that the Lord is directing Esther so that she does exactly what He chooses at the time that He requires. 
The king sends a message for Haman to come at once. It is strange to think that a king who has had no time for the queen for the past thirty days would ask his chief advisor to come to a banquet that she has arranged without any delay. This is what happens, because she has come at a time when he is open for the invitation.
At the banquet, he asks Esther for her true request. She delays again by asking them both to a banquet on the next day with the promise that she will answer his question at that time. This could be a very difficult request to make. At the wrong time, the king might be annoyed that she is wasting his time, but at this time, he is open to her request. Haman is delighted to think that he has managed to endear himself to the queen as well as the king. He returns to his family and his advisors to determine how he should proceed. As far as he can tell from these events, he is now the favourite in the court and in a position to ask any favour from the king or queen. The only concern is that Mordecai is there as the witness that he cannot deceive everybody. He wants to be rid of the one man who threatens him by his presence at the gate of the palace. His wife and her advisors are in no doubt that he can answer this. They build a gallows on which they think to hang Mordecai the next day. It is likely that Mordecai and possibly Esther see the gallows rise and question the Lord, but the events of the night will ensure that the Lord is vindicated.
Do we trust the Lord to lead even when it appears to be in the wrong direction?

Memory Verse 'And it was so, when the king saw Esther the queen standing in the court, that she obtained favour in his sight: and the king held out to Esther the golden sceptre that was in his hand. So Esther drew near, and touched the top of the sceptre', Esther 5. 2
December 25.	Esther 6. 1-6.
The Records Searched.
If Mordecai and Esther had any doubts about what was to happen, the record now tells us how the Lord was directing the king. Ahasuerus cannot sleep that night. The psalmist reminds us that the Lord gives His beloved sleep, but on this occasion, He removed sleep from the king so that he would search the records. He orders his servants to read from the chronicles. Under the clear direction of God, they come to the account of the way in which Mordecai had warned Ahasuerus of the treason that Bigthan and Teresh had planned. The whole sequence of events is under the control of the Lord. If any event had occurred at a different time, it would not have had the same impact on the situation as a whole. If Esther had answered the king's question before the details were discovered of what Mordecai had done were found, Haman might have been able to suggest that he was a clear example of the argument that he was raising. If Mordecai had been honoured earlier, his action might have been forgotten in the later events. If the king had recognised his error any earlier, Haman would not have built the gallows, so he may have escaped with his life. The Lord has guided perfectly so that every event will come together.
As soon as the record is found, the king questions what honour had been done to Mordecai for this. This is a service to the king that cannot be allowed to go unrewarded. It is a serious oversight on his part which he must remedy at the earliest opportunity. While an autocratic king might expect his servants to act without question, everything that we read about the Persian kings suggests that they will rule in a way that encourages the people to accept their authority. If someone has done such a great service for the king and has not been rewarded, then others might think that he is not interested in their well-being and there is possibly more to gain by joining the king's enemies than by exposing them to him.
When he hears that Mordecai has not been rewarded, he decides that this must be remedied immediately. It is at this moment that Haman decides to come to the king so that he can ask permission for Mordecai to be hung on the gallows. While Haman was plotting to shame Mordecai in a public way, the Lord was moving to ensure that Haman himself would suffer a greater humiliation than the one that he had planned for Mordecai. The first part of this is that he is the man who will honour Mordecai publicly. The Lord directs him to the court at the precise moment that would ensure that he should do this.
The king calls Haman into his presence and asks him to suggest a suitable way in which he could honour someone in whom he has great pleasure. He wants everyone to know that this man is worthy of more honour than others. In this way, we can see a picture of our Lord and the honour that the Father has decreed that men will give to His Son. With our Lord, it is an honour that He claims as His own at the appointed time, but with Mordecai, it is an honour which the king chooses to give. There is an echo of this as Isaiah foretells that the kings shall fall down before Him. 
In his pride, Haman cannot think that the king has anyone else in mind, so he answers in a way that exposes the pride of his heart and leads to his ultimate condemnation.
Are we content to rest on the Lord’s timings?

Memory Verse 'And the king said, What honour and dignity hath been done to Mordecai for this? Then said the king's servants that ministered unto him, There is nothing done for him', Esther 6. 3
December 26.	Esther 6. 7-14.
The Honour of Moredecai.
Haman suggests that the man whom the king wants to honour should be clothed in the king's garments, ride on the king's horse, wear the king's crown, then led through the streets by one of the most noble princes.  He may as well have asked for the king to conceded the throne to him. The answer shows a man who has an ambition to be seen as a rival to the king. In other circumstances, the answer that he gives could be interpreted as treason and, in all probability, this is precisely what was in Haman's mind. He wanted the people to see him as the man who is the power behind the throne. There is a clear parallel with what Haman suggests here and the events that Paul describes in 2 Thessalonians chapter 2 when the Man of Sin sets himself up in the temple of God as if he were God. In both cases, the man are in defiance of the true authority and in both cases, they receive swift vengeance even if it may appear that Haman escapes at this time. It is unlikely that a king such as Ahasuerus would fail to understand the thoughts of Haman when he makes this request. It is possible that this is why he was so swift to pronounce a judgement on Haman later in the same day. As often happens, a man becomes so full of his own importance that he makes a false judgement and leaves himself open to condemnation. It is a warning to us about the danger of pride.
We can only imagine the shock of Haman when Ahasuerus tells him to do exactly what he has said for Mordecai. He gives a with a solemn warning to ensure that he does not fail to fulfil every detail that he has pronounced. It would be humiliating enough for Haman to do this for any man, it is far worse that the king has chosen the man whom he has chosen for a bitter enemy. There is little doubt that the intention of Haman was to humiliate one of his rivals as much as it was to promote his own honour in the eyes of the city. He has spoken in a way that the king turns against himself so that, while he thought that he would end the day as the object of praise for the city, he is left to perform a task which might have been given to a menial servant under normal circumstances. It is certainly something which he would have been quick to pass to another if he had not chosen the action himself.
Haman fulfils what he has said and then returns to his house and his family to tell them all that has happened. They must have been wondering where he was, they would know that he was going to the banquet with the king and Esther and they would also know that he was determined to arrange the execution of Mordecai before that time. It is unlikely that they would have taken note of the parade if they saw it. Possibly, they might have taken a quick glance to see if Haman was being honoured, but as soon as they realised it was not him on the horse, they would not think of him leading the horse, nor of Mordecai riding it. As soon as he tells the details of what has happened, they are in no doubt that this is only the beginning of Haman's downfall. While they would not think about God directly, they would be well aware of the many occasions in life when someone oversteps the mark with the result that everything collapses. It is clear that this is one such time and, with the benefit of hindsight, they would all recognise the folly of what Haman had suggested. They might well realise that Ahasuerus is likely to be watching Haman for evidence of treachery, but they would not understand how soon that would be seen.
To whom do we give honour?

Memory Verse 'Then the king said to Haman, Make haste, and take the apparel and the horse, as thou hast said, and do even so to Mordecai the Jew, that sitteth at the king's gate: let nothing fail of all that thou hast spoken', Esther 6. 10
December 27.	Esther 7. 1-6
The Second Feast.
The king and Haman come to the banquet with Esther. The king asks her to tell him  what she wants with the promise that he is ready to give her anything that she may choose to ask as far as half of his kingdom. It may be that at least part of the reason for his lack of sleep was that he was concerned about Esther and that he fears that she is afraid to ask him for what she wants openly.
Esther replies that her life and the lives of her people are in jeopardy. They have been sold with the certainty that the intention is to destroy them without mercy. This is not an idle threat, neither is there even a prospect that they might be allowed to go into bondage as slaves. If this had been the intention, Esther would not have pleaded with the king for them even if the result is that the king will be greatly impoverished as a result. When Haman made his request, he promised to pay the king out of the treasures that they took from the people. He was also well aware of the fact that he stood to make considerable gain in his own wealth at the same time. Even without the other events, Esther exposes the way in which Haman has deceived the king by pretending to pay for what he is doing out of his own purse, yet all the time knowing that he would make more than it costs. In addition, Esther knows that what he has offered to pay the king does not compare with the loss to the king of destroying the people. This is no exaggeration by Esther, it is a simple statement of the facts. If she had presented this a day earlier, Ahasuerus might not have been willing to think that Haman would act in this way.
We can easily see the hand of the Lord in the way in which the circumstances have come together. He allows Mordecai to be honoured when Haman wanted him dead, He allows Haman to be exposed as a man who thinks that he is the equal of the king. All this ensures that Ahasuerus is ready to listen to an accusation against the man who a day earlier could do no wrong.
Ahasuerus asks who would dare to act in this way. It seems clear from the words that the king will ensure that swift judgement is executed. We can imagine that the tone of voice will serve to emphasise the message that the words convey. As Esther states that Haman is guilty, Haman realises that his position is forfeit. There is little doubt as we read what is recorded that he knows that the best option for him is that he might escape with his life. It is easy to see the way in which Ahasuerus is likely to interpret all the events at this time. It is vastly different to the way in which he would have interpreted them a day earlier. The delay which allowed Haman to erect a gallows for Mordecai also means that Haman has exposed himself as an inveterate enemy of a man who has saved the life of the king. We can well imagine that Ahasuerus would recognise the honour that Haman suggested as the honour that he wishes for himself and this would class as a threat of treason in the right circumstances. Rather than a man whom he could trust implicitly, Ahasuerus will now see Haman in his true light as a man who cannot be trusted to do anything except seek his own honour. He has already been shamed publicly by leading Mordecai through the streets of the city.He is probably faced with the thought that he would do that every day of his life if it meant that he was spared. He has good reason to be afraid.
Do we recognise that our sins will find us out?

Memory Verse 'And Esther said, The adversary and enemy is this wicked Haman. Then Haman was afraid before the king and the queen', Esther 7. 6
December 28.	Esther 7. 7-10.
The End of Haman.
King Ahasuerus shows wisdom as he reacts to what Esther has said. He is angry, but he leaves the table until his anger has calmed so that any decision which he may make will be properly thought through. It may be that he reacted hastily while he was under the influence of drink in respect of Vashti, but he is not going to make this mistake a second time.
As the king leaves the room, Haman realises that his only hope of mercy is that Esther may agree to plead for him. He goes across to where she is at the table and falls on the bed in a way which he intends to show his plea for mercy. This is not something which he practises, it may well be that it is the first time that he could recall being in a situation of this nature. The king returns and sees him in a position which is open to misinterpretation. Rather than a plea for mercy, Ahasuerus believes that he is trying to force Esther while he is out of the room. Whatever he may have thought in other circumstances, Ahasuerus has no doubt that Esther is innocent after her revelation, so he assumes that this is Haman taking advantage of the situation for some reason which we would find hard to comprehend. The king tells what he sees and the servants react immediately by covering Haman's face before there is any opportunity to answer. In reality, there is no evil intention on Haman's part at this time, but he is not given any opportunity to defend himself. The reaction of the servants suggest that he was not favoured by them, but Esther was. It is clear from the description of the way in which she conducted herself when the virgins were brought to the king that she was marked by a spirit which would appeal to the servants and it appears that she still shows the same spirit as queen. This is a good example for us when we think of our witness in the world. None of us are any better than the world around us. It is only by the grace of God that we have been saved. This should show in the way in which we move among our fellow-men. Sometimes Christians are accused of having a 'holier than thou' attitude. We should act in a way that clearly shows that we are no better than the next man. It is likely that this character in Esther means that Haman is left in total disgrace with the king and his servants content to allow the appearances to condemn him even when they are false. This is a common pattern in the world, so we need care to avoid as far as possible situations where our actions are open to misinterpretation.
One of the chamberlains, named Harbonah, points out that Haman has raised a gallows that is fifty cubits high to hang Mordecai. As with Esther, the language suggests that he holds Mordecai in honour. It also appears likely that the gallows and their purpose were common knowledge among the officials. We do not know what would have happened if Haman had obtained his request, but it appears clear that they were happier to see Moredecai cleared.
As soon as Harbonah mentions the gallows, Ahasuerus passes sentence that Haman should hang on his own gallows. The Lord has moved behind the scenes, no doubt using the character of His people as well as the events, in order to arrive at a situation where the enemy is left to face the exact sentence that he planned for the man of God. While we cannot guarantee that the Lord will deliver from death in this way on every occasion, we can be certain that the principle will be seen as the Lord brings down evil men.
Are we capable of taking a humble position?

Memory Verse 'So they hanged Haman on the gallows that he had prepared for Mordecai. Then was the king's wrath pacified', Esther 7. 10
December 29.	Esther 8. 1-17.
The Exaltation of Moredecai.
The enemy is dead and king Ahasuerus gives the house of Haman into the hand of queen Esther. Mordecai comes into the presence of the king and he gives him the ring which he had given to Haman, but then recovered when Haman was sentenced. For all this, the threat that Haman posed has not been removed. The decree is still in place and the nation is under the sentence of death. Esther has to go into the king again and she is still dependent on his mercy to allow her access. On this occasion, she goes in with tears in her eyes as she pleads for him to put away the mischief that Haman has instigated.
The king holds out the sceptre for her and she makes a plea for the people. Despite all that has taken place, she still knows that it would not be right to presume that the king will hear her plea. This is a right attitude. We have the right of access into the presence of our Lord, but this does not give us the right to make requests that are inconsistent with His mind. The basis of Esther's plea is that she could not bear to see her nation destroyed in the way that Haman planned. It is one which would appeal to most, including a king like Ahasuerus.
He answers both Esther and Mordecai with the charge that they can write in an appropriate manner to counter the decree of Haman. The laws of the Persians mean that he has no power to abandon the earlier decree, however unjust or evil it may be. This shows us the weakness of human government. A man like Nebuchadnezzar could do as he pleased and no one dare challenge him, but the weakness was that he could make any demand that may bring harm for no reason. The system in Persia countered the danger to some extent, but it is open to abuse and the weakness is that it could not be changed. We must expect that any rule of man will fail because man will fail. We can rejoice in the assurance that our Lord makes no mistakes, even if we cannot understand everything that He does.
They arrange for a letter to be written by the king's scribes and sent out on the twenty-third day of the third month. All of these events have taken two months, the land must be perplexed to receive a decree that pronounces the destruction of the Jews followed, a few weeks later, by another one which gave permission for the Jews to defend themselves from the attack that was threatened by the earlier decree. In place of the right to kill and to take spoil from the Jews, this decree gave the Jews the right to kill and to take spoil from any who tried to attack them on the one day that was set out in the original decree. The decree was sent with haste because it carried the full weight of the king.
Mordecai was honoured again, leaving the palace in garments which showed his position of glory in the kingdom. He was clothed in blue and white. We do not know what this may have meant to the Persians, but it is appropriate in the light of Scripture because the blue is linked with heaven and white is linked with purity. In this way, Mordecai is clothed in a way that clearly sets him as a type of our Lord Jesus Christ, Who is the Lord from Heaven and pure in every detail of His life and character. The fine linen speaks of righteousness and the purple of dominion. This is a foreshadowing of the day when the Lord reigns and all the people chose to be associated with His people.
Are we careful to wait for the Lord’s time in all things?

Memory Verse 'Write ye also for the Jews, as it liketh you, in the king's name, and seal it with the king's ring: for the writing which is written in the king's name, and sealed with the king's ring, may no man reverse', Esther 8. 8
December 30.	Esther 9. 1-32
The Time of the Decree.
The Lord now completes His work for His people. The day comes when the enemies of the Jews thought that they would have the victory, but the Lord turns it back on them so that they were powerless against them. The Jews gather in their cities to defend themselves and the Lord sent a fear of the Jew on all the people so that most would not rise up against them. All of the officers of the king joined to help the Jews on that occasion and rather than seeing them destroyed, any who did try to oppose were overcome. It is interesting to note that the book of Ezra tells us that the enemies of the Jews had written to Ahasuerus against the city of Jerusalem at the beginning of his reign and ensured that the decree of Cyrus was nullified. Even at a time like this, we can see that the Lord works in His own way and in His own time to reverse the efforts of men.
In Shushan alone, five hundred men are slain as their plot to overthrow the Jews returns on their own heads. It appears that they are so intent on their purpose that they do not think about the way in which the Lord has overthrown their scheme. Sadly, we are living in days like these when it appears that evil is increasing and there is no hope for the believer. We need to rest in the assurance that the Lord is Sovereign. We do not know whether He will choose to intervene in specific circumstances so that certain individuals or locations are delivered, or whether He will allow these events to lead to the time when He will allow the work of  iniquity to reach its climax. We can be certain that He cannot be overthrown. The words of Mordecai are as true today as ever – deliverance will come from the Lord in the way that He chooses, whether it is through His people or despite them.
The ten sons of Haman are killed in the conflict and Esther asks permission for them to be hung up as a warning to all who would try to oppose the people of God. She also asks that the Jews in Shushan should be granted a second day in which they would be able to stand together against their enemies. It is likely that there would be those who might think that they would use this day to take the people by surprise after the slaughter of the first day.
The people in the outlying areas celebrate their victory on the fourteenth day of the month while Shushan sees the victory complete and the celebration follow on the fifteenth day.  Mordecai ensures that the triumph is marked by a formal celebration of a time when the schemes of men were reversed. The prospect of untold sorrows becomes a time of rejoicing, the day of mourning becomes a day when they can celebrate the goodness of the Lord. They mark it by sending gifts to each other and to the poor. They take the name, Pur, which Haman used to determine the day of destruction and made it into a feast of triumph for all generations. The two days would be celebrated from that time as the feast of Purim. It is a clear demonstration of the truth that men may cast a lot, but the Lord disposes.
It is interesting to note that, while Mordecai has written the letters earlier, it is Esther who now writes to conform the decree. A book which starts with an act of defiance on the part of a woman who stepped out of her place ends with honour for the woman who maintained her position and only acted within the bounds that this allowed for her.
Are we resting in the assurance that only One will be exalted ultimately?

Memory Verse 'For Mordecai was great in the king's house, and his fame went out throughout all the provinces: for this man Mordecai waxed greater and greater', Esther 9. 4

December 31.	Esther 10. 1-3.
The King's Decree.
The book now details the extent of the reign of Ahasuerus. The fact that he placed a levy on the land and the islands of the sea is an indication that he commands the region in a way which means that he is not challenged. It is possible, and even common, that a king might make an agreement with other lands so that they are at peace with each other although he exerts no authority over them. He can only raise a levy if he has brought them into subjection. The isles of the sea means that this rule extends across the Mediterranean Sea. It is difficult for a king to exert a rule over such an area of land, but to reach beyond the land to the islands indicates that his power is unrivalled. An island might be able to defend itself against most forces, but not the power of Ahasuerus. In this way, he foreshadows the time that is coming when our Lord will rule over the whole world and every knee will bow.
It is in this context that we read that his power and his might are recorded in the chronicles of the kings of Media and Persia. The idea of power in this context is that of authority. The people acknowledge him as the rightful ruler. There is no challenge to him. He has fulfilled what he set out to do at the start of his reign. It is interesting to think that, if the events recorded in this book had not fallen out in the way that they did, his authority might well have been undermined. It is not only Ahasuerus, however, because we learn that Mordecai is also honoured in the same chronicles. We can rejoice in the way in which the Lord acts to deliver His people. At the darkest moment in the book, it appears that the whole nation would be destroyed because of the refusal of Mordecai to worship Haman. By the end of the book, Ahasuerus has recognised his worth and raised him up to the highest position that he could give to one of his subjects. In all of this, neither Mordecai nor Esther overstepped any boundary that would raise questions about their conduct.
As far as Mordecai is concerned, he is raised to a position of honour, but he still remembers and maintains his love for his own people, who were also the Lord's people. It is easy for a person to be corrupted because they are put in a position of influence which means that they change their ways to promote their own interests at the expense of others. This  could be a blatant disregard for them or it may be that they simply overlook their needs. The actions of Mordecai shows how the true believer will act in this regard. He will never allow his position or his personal ambition to make him forget the Lord's people. Everyone knows that he is a man who can be trusted to look after their interests. The reference to the multitude of his brethren reminds us that there will always be some who belittle others. It is often a sign of jealousy because the one has succeeded where the other has not.
He has good reason to recognise the dealings of the Lord  with him. This, in turn, would influence his successors and mean that Ezra and Nehemiah would have reason to give thanks for the way in which the Lord has laid a foundation on which they could build. There might have been good reason to question the actions of Mordecai. Why put Esther in the palace with its idolatry? Why disobey the king with the threat to the nation? The reply comes clearly that the Lord will honour those who honour Him and that He can preserve His people as long as they are trusting Him and obeying His Word.
How often do we contemplate the greatness of our Lord?

Memory Verse 'For Mordecai the Jew was next unto king Ahasuerus, and great among the Jews, and accepted of the multitude of his brethren, seeking the wealth of his people, and speaking peace to all his seed', Esther 10. 3