January 1.	Genesis 1. 1-19.
The First Four Days.
These verses outline the beginning of creation. They explain how creation first came into being, but they also illustrate how the Lord works in us as a new creation, 2 Cor. 5. 17. In this, they challenge us as to how far we have really progressed in our new life since we first trusted the Lord.
The first image is a waste covered in darkness. This immediately shows us the state of our lives as a result of sin and the devil. The opening verses of 2 Corinthians chapter 4 explain the teaching of these verses for us today. We were once blinded by the god of this world, 2 Cor 4. 4. We needed a work of God to deliver us from his grip. This is where new creation begins. Peter writes about 'sanctification of the Spirit', 1 Pet. 1. 2. This is the work of the Holy Spirit as He deals with us to bring us to repentance and faith.
The first specific action of God is to command the light to shine. This corresponds to the teaching in 2 Corinthians chapter 4 verses 4 to 6, where the blindness brought by the god of this world is removed as God shines into our hearts 'to give the light of the knowledge of the glory of God in the face of Jesus Christ'. The first essential step to conversion is that we  understand the distinction between light and darkness. This can only come as the Spirit of God brings the word of God to bear on our lives.
On the second day, God sets a division between earth and heaven. It is a reminder that sin has brought separation from God. The natural man has no desire to please God even if they make a profession of religion. It all has its root in carnal desires. The first indication of new life is when someone starts to show desires for the things of God in place of living for self, sin and the world. It  is the only day of which God does not say, 'It was good'. This reminds us that it is not the desire of God that we should be separated from Him, although He cannot countenance sin, Hab. 1. 13. He wants to have fellowship with us and the effect of sin in separating man from Him is directly opposed to His desires for us.
On the third day, the dry land is seen for the first time and fruit grows as the first sign of life. The word of God leads us to expect fruit in the lives of any who profess to be saved, Matt 7. 20. If there is a true work of God, after the light has shined in, there will be separation from the world and fruit for God. The seas suggest the turmoil of the world because of sin. Once we have been delivered from the bondage of sin, we will be in a condition where we can start to bring fruit for the glory of God.
On the fourth day, God sets two lights over the earth. It is clear from John's Gospel that the greater light speaks of the Lord Himself, John 1. 9; 8. 12. The teaching of the Lord and the apostles indicates that the lesser light is the saints, Matt 5. 14-16; Phil 2. 15. The effect of bringing fruit for God in our lives is that we will be a witness to the world. Just as the moon reflects the light of the sun, so the Holy Spirit reveals the glory of Christ in His Word so that we are transformed into His image, 2 Cor. 3. 18. Paul suggests a similar idea as he writes to the Thessalonians, 1 Thes. 1. 5. It was the character of his life which gave power to the preaching. We cannot bear a faithful witness to our Lord unless we live in a way that is consistent with what we say.
How much of the Lord is seen in our lives?

Memory Verse: 'In the beginning God created the heaven and the earth', Gen. 1. 1
January 2.	Genesis 1. 20-2. 3
The Rest of the Week.
The first four days illustrate the way in which God prepared the earth for man to inhabit. On the fifth day, we are introduced to pictures of that which would be hostile to men yet even these creatures would provide food for man, Gen. 9. 2-4. This reminds us of the warnings of our Lord before He went to the cross. He told His disciples that if the world hated Him, it would hate His disciples as well, John 15. 18-25. We should not allow this to discourage us. We can be certain that they are under His control and He will even use their enmity for our good if we trust Him.
The first danger comes from the sea. As we go through the Scripture, the sea often speaks of the nations of men. The picture is extended explicitly to the wicked and the turmoil that arises from sin, Isa. 57. 21.  It reminds us that we are in a place that is hostile to God. It is not an environment in which we can live freely. This is a lesson for us to learn if we are going to please God. If we remember that we have been lifted out of the pit, Psalm 40. 2, we will not find the attractions of the world so great. 
The fowls of the heaven speak of the agents of the devil, Matt 13. 19. These are the enemies of God and they set out to destroy the work of God, sometimes as angels of light, deceiving the saints, 2 Cor. 11. 15, sometimes as lions out to devour the prey, 1 Pet. 5. 8. The fact that they live in the air reminds us that we are fighting against spiritual powers in heavenly places. Our enemies are primarily energised by the devil himself.
The beasts of the field suggest the enmity of men to God. We were all 'alienated and enemies in your mind by wicked works', Col. 1. 21. The whole world lies in the wicked one, 1 John 5. 19, and moves according to his dictates, Eph. 2. 2. The reason that so often the enmity comes from religion is because this is the counterfeit of Satan. He has tried to imitate the works of God from the start. His counterfeits can be traced back to times before the tower of Babel, long before the Lord called Abram from Ur of the Chaldees.
The creation of man reminds us that God will complete His purpose. Adam is a type of Christ, Rom. 5. 14, but only in this way. He was set over the creation at first, but he lost his place because of sin. Our Lord Jesus Christ, Who is everything that Adam should have been and more, has fulfilled the desire of God for His people. He is the One Who is truly in the image of God and after His likeness. Paul is looking at this when he writes of our Lord that 'He is the image of the invisible God, the firstborn of all creation', Col 1. 15. The purpose of God will be fulfilled when everything is headed up in Him. Every power will be subject to Him. This is a consolation for us today. We have seen the enemies that surround us, but we can rest assured that none can move except He chooses to allow them. The world, the devil, or all his host will bow to give honour to our Lord Jesus Christ. Once He is seen, everything else falls into place, and it is very good.
Creation ends with a day of rest when everything is complete. In the turmoil of life, we can rejoice in the hope that is laid up for us, Col. 1. 5.
Are we resting in the assurance that the Lord will complete His work in us?

Memory Verse: 'And God said, Let us make man in our image, after our likeness: and let them have dominion over the fish of the sea, and over the fowl of the air, and over the cattle, and over all the earth, and over every creeping thing that creepeth upon the earth', Gen. 1. 26
January 3.	Genesis 2. 4-25.
The Garden in Eden.
These verses give a different perspective on creation. The first chapter has detailed the timetable for creation. Now we see the detail of how God prepared for man. It is interesting to see the change of title. 'God' tells us of the Supreme Creator. 'Lord God' tells us of the God who makes and keeps covenants with men. These details relate to how He planned creation for the good of mankind. It does not provide a chronological account. The summary in verses 4 and 5 show that every detail was planned for the good of men. Even before He  made the earth, He planned what was needed. 
The first event that we read about in these verses is when the Lord causes a mist to come up before He creates man from the dust of the ground. This is because man is central to the purpose of God for the earth, Rom. 5. 14; Col. 1. 16. The reason for all the beauties of the earth was to make it a place where man could live in peace and where he could enjoy the blessings of God to the full. He made man as a living soul who would be able to appreciate the beauty around him as well as enjoy fellowship with the Lord God Himself.
He prepared a garden that was perfect for man. The details of the trees shows that there was beauty as well as variety of food. It was carefully prepared to satisfy the desires of man. As John writes of what the world offers, he highlights these two ideas with the lust of the eyes and the lust of the flesh, 1 John 2. 16. Two issues are immediately apparent. The order in 1 John is reversed, showing that the desires of the flesh are given precedence. He also adds the pride of life. It is this which ultimately tempts the woman.
Two trees are mentioned specifically. The tree of life was in the centre of the garden. This epitomised all that the Lord offered man. God gave everything that man would ever need in order to enjoy life to the full, John 10. 10. In contrast, the tree of the knowledge of good and evil offered nothing but death. From the first, the Lord sets the choice of life and death before man, Deut. 30. 19. There is no reason for death, but God has given man the choice rather than forcing him to do what God wants. It is notable that the knowledge of good and evil led to death. Paul warns of this when he writes, 'the world by wisdom knew not God', 1 Cor. 1. 21, and 'Professing themselves to be wise, they became fools', Rom. 1. 22. We are called to live by faith in Christ, 2 Cor. 5. 7. If we choose to go in for the ways of the world, we shall lose the fulness of blessing that our Lord wants to give us. In this context, if we try to explain the ways of God by human reason instead of obeying in faith, we shall never enjoy the fulness of life that we should.
The other feature of the garden is the river with four heads. This shows universal provision. There is one river that splits into four. In the reign of Christ, the water will flow from the throne and will get deeper as it moves out, Ezek. 47. 1-5. The lesson is the same. The Lord is the Source of complete satisfaction.
All this provision is not adequate. The beasts do not meet the need for a companion, so the Lord makes the woman to be a help suited to the man. When we are looking for a partner  in this life, there is only one who is adequate. Only the Lord can guide us to the right person for us.
Do we find complete satisfaction in Christ?

Memory Verse.  'And the LORD God said, It is not good that the man should be alone; I will make him an help meet for him', Gen. 2. 18
January 4.	Genesis 3. 1-7
The Temptation.
It is now that the serpent enters. This reminds us that, wherever God works, the devil will oppose. We should never be surprised by his attacks. We ought to expect them. The precise detail of his attacks will vary, so we need to be alert because we cannot withstand him. The nature of the attack always follows a similar pattern. We ought to beware of every suggestion that bears the marks of his deception, 2 Cor. 2. 11.
He approaches the woman alone at first. Man was given the command so she should have referred the serpent to him. The same principle is seen in 2 Timothy chapter 3 verse 6. This is not a question of status, it is a question of order. Just as our Lord took a lowly place despite being equal with God, Phil. 2. 6, 7, so the woman must show that she accepts divine order in her life. His first words are, 'Yea, hath God said', v. 1. This is basic to every attack. As soon as the word of God is questioned, we should be alert to the source. It does not matter how slight the question may appear. Often, as here, the first question is designed to gain a foothold. The answer will show where he can make the most effective attack.
The woman is careless when she answers. She makes three variations to the record of the word of God. She speaks of the tree of knowledge as 'the tree ... in the midst of the garden'. While it may be that the trees were together, the Scripture says that the tree of life was in the midst of the garden, ch. 2. 9. This is central to the purpose of God, but man seeks to increase his status with knowledge. Secondly, she adds 'neither shall ye touch it'. This suggests that she was tempted to eat. Her answer betrays a fear that touching it might lead to eating. It is evidence that she was afraid of God, so she went beyond what He said in an effort to avoid offending Him. This is echoed in Col. 2. 21, 'Touch not, taste not, handle not'. Again there is encouragement for the tempter. Finally, she says 'lest ye die'. Instead of the direct statement of God, she uses a phrase which only suggests a possible consequence. She does not have a full appreciation of the character of the Lord. 
After this answer, the devil knows that he can deny the Word of God. He has no qualm about saying they would not die even though he has already suffered the consequence of disobedience, Ezek. 28. 15, 17. He starts the lie that he has told ever since. He turns the woman to look at the tree and tells her that God is keeping something good from them. The woman looks. She sees that it is good for food, pleasant to the eyes and desirable to make one wise. There is a clear comparison in this to the three characteristics of the world recorded in 1 John chapter 2 verse 16. The lust of the flesh answers to 'good for food'. The lust of the eyes answers to 'pleasant to the eyes'. The pride of life answers to 'desired to make one wise'. This is all that the world or the devil can offer. As Luke records the temptations of the Lord, he details the same temptations in the same sequence, Luke 4. 1-12. The Lord answered with an accurate quotation of Scripture. 
As they eat of the tree of knowledge, they are aware of their nakedness. The glory of God is removed, they have lost all that God had given them. They try to repair the damage with coverings of fig leaves, but this is of no value in the sight of God
Are we careful to combat the devil with nothing but the precise Word of God?

Memory Verse: 'Now the serpent was more subtil than any beast of the field which the LORD God had made. And he said unto the woman, Yea, hath God said, Ye shall not eat of every tree of the garden', Gen 3. 1
January 5.	Genesis 3. 8-24
The Judgement.
The result of eating the fruit was that their eyes were opened to recognise their sin. It also revealed that they were in a hopeless state. They heard the voice of the Lord God in the garden and hid for shame. They realised that the apron of fig leaves that they had made could not cover them in His sight. This is the first step to salvation. As long as a person clings to their own efforts, they cannot be saved. Once they realise that they are helpless, they are open to hearing the word of God and accepting His salvation.
The Lord calls for Adam. This illustrates the truth that He always seeks for any who are in sin. No one can ever claim that they were not loved by God. The word of God makes clear that everyone will be left without excuse, Rom. 1. 20. They may choose to ignore and even deny His call, but this is no excuse in His sight. He cannot save until the person recognises and confesses their sin. This is why He calls for Adam to come and to confess. Adam answers the call. He says that he was afraid because he was naked. In this, he admits that his efforts are not enough to face God. He can only wait in fear for God's judgement. 
The Lord asks where he has learned that he was naked. He is drawing out a confession of guilt. We must be ready to follow this example. It is easy to dismiss someone. We should be patient in trying to see if they are prepared to confess their guilt. Adam confesses but he is quick to point to the part that the woman played in this. She quickly points away to the serpent. This is often repeated today. Even when someone cannot avoid confessing their guilt, they will do all they can to excuse or to ensure, at least, that someone else receives the blame as well. We should always be ready to confess when we make mistakes however we need to encourage others to do so by showing kindness where possible if they fail. 
The Lord passes judgement. He starts with the serpent. In this, He gives the first promise of the One Who would come to bruise the serpent's head. The ultimate judgement of the serpent is certain. He may threaten and deceive but he cannot go beyond the word of God. The Lord tells the woman that sorrow will accompany childbearing. Instead of unmingled joy at the birth, she faces a reminder of sin in the pain that comes.  Finally, He tells Adam of the toil that will be required to produce the food that they need. They chose to turn their back on a garden where they had all that could be desired. Now, there is the prospect that their food will only come as a result of toil and labour. There is nothing but sorrow in every stage of life. This is always the result of heeding the voice of the evil one. The same is true for us. Our Lord and John both speak of the provision that the Lord has made so that our joy can be full, John 15. 11; 1 John 1. 4. 
In mercy, the Lord provides a covering for their nakedness. They are given coats of skin. The lesson is taught immediately that an offering must die in their place. On this basis alone, they escape the immediate death that was foretold. There is to be no garden left to them. They are sent to toil. Cherubim with a flaming sword guard the tree of life. It is only when the work of redemption is completed at Calvary that the judgement is removed for those who believe.
Are we always quick to confess our guilt and restore fellowship with our Lord?

Memory Verse: 'And I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel', Gen. 3. 15
January 6.	Genesis 4
Cain and Abel.
Eve gives birth to their first two children. The name that they give to the first suggests that she believes he is the fulfilment of the promise, ch. 3. 15. Cain means 'Acquired'. We are told explicitly that she believes that he is a man from the Lord. The second son is called Abel. His name means 'vanity'. It may be that she is disillusioned after the birth of Cain but it also shows how the flesh sees the spiritual man. At least two principles are seen in these verses. The first is that the natural always precedes the spiritual, 1 Cor. 15. 46. Cain appeals to his mother's pride as firstborn. He fulfils the role of toiling to provide food. He shows his true character when the time comes to bring an offering to God. He presents an offering of his own efforts. Abel looks after sheep. It was only after the flood that permission was given to eat flesh, Gen. 9. 3.  His work was solely intended to provide an offering to God.
When the two boys come of age, they bring an offering to the Lord. Abel offers the best of his flock. He acknowledges that a life must be taken so that the sinner need not die. He also shows that he will only give the best to God. It was not the fruit of Abel's labours. He had taken care of what God provided. He ensured it was fed and he protected it from enemies.
Cain brings fruit from his field. It was the result of his own efforts. There is no indication that he selected the best. On both counts, he is guilty of presenting an offering that is not acceptable.
The response of the Lord is the reverse of men's reasoning. It is Abel who is accepted. His offering is what the Lord requires. He has offered a life instead of his own. He has also taken care to select the best of the flock for the Lord. Men may look at Abel and suggest that he is failing himself and others, but the Lord sees the true heart that puts the Lord first. Men may point to the effort that Cain put into growing the fruit that he brought, but it is not acceptable. It is tainted by sin and does not acknowledge that sin demands judgement.
The character of Cain is seen further as a result. He will not listen to the Lord. He allows anger to take control and murders his brother. Just before he goes to the cross, the Lord points out that the Jewish rulers are about to bring the course of history to a head, Matt. 23. 35. He takes them back to the blood of Abel. Stephen asks the Jews, 'Which of the prophets have not your fathers persecuted', Acts 7. 52
The Lord shows mercy on Cain. He sets a seal on him so that he should not be put to death. He then condemns him to wander. Cain shows his character further as he builds a city. He names it after his son. Again, he gives honour to men, not God. He shows that he is settled on the earth and has no thought of God even after God has shown him mercy. His sons are seen. Lamech, in particular, raises sons who live to satisfy the flesh, rather than to seek the Lord. Like Cain, he kills a man without remorse. Instead of guilt, he presumes on the mercy of God. The flesh sets little store by the life of others. 
Seth is introduced at the end of the chapter. He is the one through whom the seed would come. His son, Enos, shows the recognition of the frailty of man and the need to call upon the Lord. This is the only basis on which God can forgive the sinner.
Are we marked by the rest of faith or the toil of the flesh?

Memory Verse: 'And Abel, he also brought of the firstlings of his flock and of the fat thereof. And the LORD had respect unto Abel and to his offering', Gen. 4. 4
January 7.	Genesis 5
The Generations of Adam.
We now have the book of the generations of Adam. The only other occasion where there is a similar expression is at the beginning of the New Testament, 'The book of the generation of Jesus Christ', Matt. 1. 1. There are two significant contrasts between these books. This is a book that starts with Adam and spreads out into many generations. In Matthew, we have a book that ends in Jesus Christ and unites all creation, Eph. 1. 10. 
The Old starts with a scene of perfection, but it is soon marred by sin. The result is division. even when the Lord starts a work with a nation that He calls out, there is division among the people and they despise those whom they should have drawn to God. It shows us what man will do with the best that God can provide. As well as division, there is death. With one exception, every entry ends with the words, 'and he died'. Death reigns because of sin, Rom. 5. 21.
The New begins with corruption, but ends with perfection. It shows us what God will do with the weakness of man, even in the face of the awful corruption of sin. Instead of death, we read that He 'hath abolished death, and hath brought life and immortality to light through the gospel', 2 Tim. 1. 10. In place of division, He 'hath made both one, and hath broken down the middle wall of partition between us',  Eph. 2. 14.
After 130 years, Seth is born, 'in the likeness of Adam, after his image'. The order is reversed as compared with the creation of man. Adam was 'in the image of God, after His likeness', ch. 1. 26. Adam failed to fulfil his purpose and his sons carried his likeness with all the sinfulness that Adam introduced. 
Seth means 'appointed'. He reminds us that God must fulfil His purpose. Enos means 'Frail, mortal flesh'. He suggests us the weakness of man. Cainan means 'Acquired' and suggests that we need the gift of God, not our efforts. The next son is Mahaleel, 'Praise of God', the result of faith, not works, then Jared, 'Descent', reminding us of the need for humility, and Enoch, 'Dedicated', the first man who did not die. Here is the one who clearly walked with God, after the birth of his son at least. The name of the son, 'Methuselah', suggests a good reason why there may have been a change in his life. It warns that after the death of the son, the impending judgement will fall. The revelation of the judgement must have encouraged Enoch to greater devotion. If this is so for him, how much more for us today in the light of the awful judgement that threatens in the days following the Rapture. Methuselah is a permanent warning of the judgement of God that must fall upon an evil world. Lamech, 'powerful', had a little insight into these events, and appears to recognise that  Noah would be delivered into a new scene of peace. 
Both the lines of Cain and Seth end with a man named Lamech. The difference between the two men is vital. The line of Cain ends with a man who rests on his own power. The line of Seth ends with a man who foresees the deliverance of the Lord and trusts to the power of God.
Are we those who justify our own actions, or those who rest in the work of the Lord?

Memory Verse: 'And he called his name Noah, saying, This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD hath cursed', Gen. 5. 29
January 8.	Genesis 6. 1-8
The Sin of Mankind.
We now have a picture of the awful wickedness that quickly filled the earth. It  appears that the women attracted the attention of the evil spirits. The expression, sons of God, is used in other Scriptures, such as Job chapters 1 and 2, for spirit beings rather than men. Some suggest that it may be the line of Shem, but there is no evidence of a call to the line as a whole. Only those individuals in a direct line to Noah are listed. Even from these, there are no details of the character of any other then Enoch and Lamech. It is clear that demon possession will exist in the end time, Rev. 18. 13, so it is likely that this is in view here. They take possession of men's bodies to accomplish their end. The Lord looks on with disgust and determines a time when He will judge. He gives man one hundred and twenty years to repent before the judgement comes. This is a specific time. When Methusaleh was named, Enoch was giving a more general indication. It is clear from Peter that spirits were imprisoned as well, 1 Pet. 3. 19, 20; Jude 6. This will be repeated again in the last days before the Lord returns to the earth. Even demons must obey the limitations that the Lord sets upon them. 
The mention of the giants may indicate that these attracted the attention of the demons. It is likely that they chose those who were the most suitable for their purpose. The idea of giant may suggest a tyrant or bully who will cut down any who oppose them. As such, it is easy to see that these would appeal to the demon powers. What is sad to consider is that this is the precise character that the world desires to promote in the present day. It shows how close the corruption of man is to the days of Noah.  The result of the liaison is that mighty men of renown are born. Here were the product of men who were prepared to trample on others with demons who empowered them to exceed their natural powers.
God looks on the scene. He sees depravity and wickedness on every hand. There is no evidence of good. It is not simply the actions. It reaches into the thoughts as well. It is not just an occasional fault. The whole motivation of man is corrupt all of the time. God sees His creation marred by sin. He will now make a fresh start. He will purge the earth of all the evil and corruption that has come to fill it at this time. There is to be no escape for any. Man, beast, fowl and creeping thing will all fall under the judgement of God. The idea of repent here is literally that it made Him sigh. He was saddened by what had happened. 
Against this background, the Lord singles out Noah for our attention. He stands in contrast to those around him. We are not told here why he finds grace. We need to read later to learn that he found grace because of his faith, Heb. 11. 7. The previous chapter teaches that he had brothers and sisters. There were many children born to the families after the birth of Methusaleh. They all had the same warning that judgement would come. The way in which Lamech names Noah suggests that he may have heeded the warning at least in part. Only Noah finds grace in the eyes of the Lord. The line of Seth appears to be as corrupt as the line of Cain or any other son of Adam. The Lord can only find one man from whom He will repopulate the earth. This is clear evidence that it is folly to suggest that environment is responsible for sin. It proves that the reverse is actually true.
What character does the Lord see as He looks at us?

Memory Verse: 'And the LORD said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years', Gen. 6. 3
January 9.	Genesis 6. 9-22.
The Preparation of Noah.
We are now introduced to the character of Noah. This is the reason why he found grace in the eyes of the Lord. He is just. This is a basic requirement. The Hebrew writer tells us that this is the result of faith, Heb. 11. 7. It does not contradict the truth that no one is righteous of himself, Rom. 3. 10.  As well as being righteous, he is perfect in his generations. He lived in a way that the people could not fault. The Lord has always desired this. It is a specific requirement of the elder in the New Testament, 1 Tim. 3. 2; Titus 1. 7. Neither of these qualities are intended to convey a statement of an absolute standard. Only God could fulfil this in perfection. The final statement is that he walked with God. This shows us the source of his character. He is a man of faith. The character that he shows is because his life is lived in the presence of God. This is only said of two men. Enoch walked with God and God took him from the judgement that was about to come. Noah walked with God and God preserved him through the judgement. This does not mean that no one else walked with God. What it does is to show us the two ways in which God may preserve His people.  It also answers the idea that a man like Noah could not be walking with God because he faces such trouble. We need to recognise that God is sovereign. He may save from troubles or He may take His people through them. We cannot pass judgement on others but we must be exercised for ourselves to ensure that we learn the lessons He has for us, Heb. 12. 11.
Noah has three sons: Shem, Ham and Japheth. These three will become the father of all mankind. Even today, we can see the characteristics of the three groups in the different areas of the world that they populated. 
The earth is marked by corruption and violence. It is sad to think that these are terms that the world often uses today yet men refuse to heed the warning regarding the days of Noah.  
Because Noah walks with God, God reveals what is coming. This is true for all who walk with Him. We must take time to do more than simply read or pray. We need to allow the Lord to speak to us. What He wants is to hold communion with us. 
God warns Noah about the end of all flesh. He gives the promise that Noah and his family will be saved, but he must build an ark. We do not know for certain where Noah lived. It was probably some distance from the sea, so we can imagine the mockery of the people as they saw him build a boat. This is evidence of true faith. He builds for a long time in anticipation of a flood when there has never been rain before this time. We must cultivate the same faith. We profess to believe that what God says will happen. Our actions must demonstrate this, even if it appears utterly impossible. 
Noah receives precise dimensions for the ark. God specifies the  length, breadth and height. The inside accommodation is described for him. No detail is left to Noah's interpretation. We should expect the same guidance from the Lord in all that we do. He knows exactly what is needed. We must trust Him. He provides accommodation for all, with rooms to avoid accident. He also instructs Noah to provide sufficient food for all as well. We can be certain that the Lord will always provide everything that is needed.
Are we walking with the Lord every day?

Memory Verse: 'These are the generations of Noah: Noah was a just man and perfect in his generations, and Noah walked with God', Gen. 6. 9
January 10. 	Genesis 7. 1-24.
The Flood.
The Lord tells Noah to come into the ark. He does not say, 'Go'. This shows that He is already inside. We learn as we go through Scripture that our Lord will never ask us to do something that He is not prepared to do Himself. He is waiting for them to enter. The Lord Jesus teaches the same principle when He speaks of Himself as the Good Shepherd, John 10. 4. He leads his people in the way that  He has already gone.
The Lord tells Noah that there are only seven days before the flood comes on the earth. Although the time was set many years earlier, it is only revealed specifically at the set time. This is always the way of God with men. He reveals events that are going to happen, but He keeps the time-scale to Himself. This encourages us to continue in faith, 1 Cor. 15. 58. It removes the temptation to think that we can make up time later. The flesh will always tempt us to put off what we should be doing. Often this results in work that is not done or that is done in haste.
The Lord now distinguishes between the clean and unclean for the first time. We are not told how Noah would know but it does show that, even before men ate meat, the Lord makes a distinction. The unclean enter in pairs, but the clean and the fowls in sevens. This means that there were seven pairs of each clean animal as well as one pair of each unclean animal. The reference to the male and his female reminds us that God honours marriage. The numbers anticipate that only the clean would be an acceptable offering. Clean beasts would be eaten after the flood so the Lord ensures that there are enough for the people to eat. It may also be because the unclean tend to be those who would be carnivorous. The extra clean beasts would ensure that they were not wiped out by becoming food for the unclean as well as men. The Lord has anticipated all of this in the provision that He makes. It reminds us that there are often requirements that our Lord asks of us. We may not understand what He is doing. We may think that He is going too far in what He asks. We can be certain that time will prove that He is perfect in every detail that He requests.
For forty days, the rains descend and the fountains of the deep are broken up. The whole earth is covered in water and all life is destroyed from the earth. This starts on the day that Noah enters the ark. The Lord does not give any opportunity for men to reconsider. There may be some who saw the ark empty and thought that it was pointless. When Noah goes in, they may begin to question but the Lord closes the door, they find themselves in the midst of the flood of which Noah had warned. Noah has nothing to do with the door. We can imagine that he might have been tempted to open the door for others, but this is not possible. The Lord has shut the door. The same is true for us. We can present the truth of God but we can do nothing to bring others inside.
After the rain stops, the ark continues to float for one hundred and ten days. For this period, the waters show no sign of dying away. This shows the extent of the flood. For a short time, part of the earth could be flooded. In one hundred and ten days, the waters would level out. Such is the hatred of God for sin He restarts the world with nothing of the old left except those who heeded His Word and rested on His promise in the ark.
Are we resting in the assurance that our Lord always goes before us?

Memory Verse: 'And the LORD said unto Noah, Come thou and all thy house into the ark; for thee have I seen righteous before me in this generation', Gen. 7. 1
January 11.	Genesis 8. 1-22.
The New Earth.
God sends a wind and the waters drop.  One hundred and fifty days from the start of the rain, the ark rests on the mountains of Ararat. In Exodus chapter 12, the Lord moves the calendar by six months. This means that the seventh month by the old calendar became the first month by the new. The day when the ark rested is therefore the same date as the resurrection of Christ. The purpose of God must be fulfilled. He sets the day and, well over two thousand years later, He shows the significance of the day in His timetable for this world. 
More than two months pass before the tops of the mountains can be seen. Here we see the extent of the devastation.  Until this time, there is no means to support life. When the Lord judges, he makes no mistakes. Men may evade justice in the affairs of this world. They cannot escape from God. Everything is done as the Lord determined. He opens the heavens and the fountains of the deep. He stops them at the appointed time. He dries the earth and fits it for men to live. We can rest in the assurance that everything is under His control. He must fulfil His purpose. The judgement of the ungodly is complete but the salvation of Noah and those with him is also complete. 
After a further forty days, Noah sends out birds to test the state of the earth. The first forty days show the judgement of God being poured out. The second show its fulness. The raven goes. It finds carcasses floating on the water and it is satisfied. In contrast, the dove looks for life. On the first occasion, it finds no sign of life. On the second, it returns with a leaf to show that there is the beginning of life. Only on the third occasion is it content to stay away from the ark because there is enough to satisfy its needs. This encapsulates three eras of human history. Before the Lord came, there is nothing in which God can take pleasure. At His coming, there is a life for the glory of God.  When He fulfils His purpose, heaven and earth will be united in Christ for His praise and glory. Only then will  He have perfect rest throughout His whole creation.
It is still over a month before Noah removes the covering from the ark and nearly two months later still before they are able to leave the ark. Noah uses the window of the ark to send out birds to test the state of the ground. He does not rely on them to determine the time to leave the ark. Noah is prepared to wait, even in the face of the evidence of the fulfilment of the promise. We must be as ready to wait for the Lord's time. If we push forward in our own strength, we shall bring trouble on ourselves. 
Eventually the time comes when the Lord commands them to leave the ark. Here is the time for which Noah has waited. A sign is not enough, nor yet the evidence of his own eyes, it is the word of the Lord alone that must guide. In response, Noah leaves the ark, and immediately builds an altar to the Lord on which he offers burnt offerings of every clean creature. The Lord smells the sweet savour, a savour of rest, and, in anticipation of the One Who would offer Himself, He promises not to judge the earth with a flood again.
Are we always careful to wait for the Lord to reveal His way to us?

Memory Verse: 'And the LORD smelled a sweet savour; and the LORD said in his heart, I will not again curse the ground any more for man's sake; for the imagination of man's heart is evil from his youth; neither will I again smite any more every thing living, as I have done', Gen. 8. 21.
January 12.	Genesis 9. 1-29.
The Blessing of Noah.
There is a blessing for Noah and his family. They are sent out to multiply and replenish the earth, in the assurance that all creatures will fear them. This is a new relationship. In the beginning, man had authority over the beasts, now they fear him. Sin has left all creation in fear of man. There is only One Who can remove all cause of fear. He was recognised by the wild beasts when He was on the earth, Mark 1. 13,  while men failed to acknowledge Him, John 1. 10, 11. 
The Lord now allows man to eat flesh. This may be because the vegetation can no longer satisfy his needs. Even with this, he must be careful not to eat blood. This is a picture of  the value that the Lord sets upon the blood. It anticipates the One Who was coming to shed His blood for our sakes. There is a clear commandment that any who murder must be put to death. We must never belittle the worth of any. God sets the same value on all. We ought to be marked by the same spirit as Himself. He prayed for forgiveness for those who had so cruelly treated Him. 
The Lord gives a new covenant. He will never destroy the earth with a flood again. He knows that man is inherently sinful. The purpose of this judgement was to demonstrate this truth. However severe or blatant the judgement, it cannot stop man from sinning. Since this time, God has still used different means to draw men to Himself. Today, we can look back to the cross and see the extent of His love. Still men will not listen. As a result, there is a far more serious judgement in store for the world. It is not a flood of water but fire, 2 Pet. 3. 7. Until then, the Lord sets a covenant that He seals by placing a bow in the sky. It is good to know that He will not fail in any of His promises. He graciously confirms His Word to those who trust Him. We have the added assurance that, in the Saviour, we have a Man in the glory. How our hearts should rejoice in this.
The final incident, vv. 20-27, is a solemn reminder of the nature of man. After all that he has seen of the goodness of God, Noah becomes a husbandman. He plants a vineyard. Wine in the Bible is seen as a source of joy. This suggests the thought that he chooses to follow a path that is designed to please himself. He becomes drunk with the wine of his vineyard. This reminds us forcibly that all are prone to sin. As soon as we choose to fulfil our desires, we open ourselves to temptation. True and lasting joy comes from a path of faith and obedience to our Lord. 
Ham, his youngest son, finds Noah in his shame. He tells his brothers, who quickly and discreetly cover their father. Ham shows little concern for the shame of sin. He prefigures those of whom Paul writes in Romans chapter 1 verses 21 to 32. They choose to make light of sin and God gives them over to corruption. Japheth and Shem picture those who are seen in Romans chapter 2. They know what God expects. They make a show but they still cannot meet His demands. Historically, it is easy to see how the judgements of Noah have been fulfilled even if men today are trying to reverse them. They do not want anything that testifies to them of the truth of God.
Are we living in the fulness of new life, or falling back into the sins of the past?

Memory Verse: 'And I will establish my covenant with you; neither shall all flesh be cut off any more by the waters of a flood; neither shall there any more be a flood to destroy the earth', Gen. 9. 11
January 13.	Genesis 10. 1-32.
The Sons of Noah.
We now have the record of the generations of the sons of Noah. These populated the world after the flood. The first son is Japheth. He is the oldest of the three, v. 21; ch. 9. 24.  His sons populate the region of Europe, the isles of the Gentiles. The nations that come from this line are typically marked by a desire for knowledge of the physical world. Most of the scientists and explorers come from these families. There is no specific detail given of any of the nations which came from this line. Their place in history is much later.
The second family to be listed is that of Ham, the youngest son of Noah. His family is mainly found in Africa. This family is notable for a number of reasons. He is responsible for the first empire. Nimrod exalts himself and builds a city to his honour. As such, he leaves his mark on the whole course of history. He founded the first empire. His influence is seen in Assyria and Babylon. The Canaanites, who claimed the land of promise before Israel, are also part of this line. They came under judgement because of their iniquity, ch. 15. 16. The Philistines also came from this line. This is the nation which came into the land of promise by the wrong path, Ex. 13. 17. The ways of the flesh are clearly evident. Some choose open sin. Some choose religious form without coming in the way that God has decreed. In both cases, the result is that they are enemies who become a snare to the saints if they are unwary.  It continues throughout history until the final judgement as recorded in Revelation chapters 17 and 18. Many idolatrous practices can be traced to Nimrod. The system that will be seen in the last days is the climax of what he started. We need to be aware that many rituals of the present can be traced to Nimrod. While they may appear harmless in their present form, they show how the evil one has counterfeited the purposes of God. We need to be aware that the devil will counterfeit the work of God from the first. The fact that practices can be traced to early days does not validate them. The only true guide is Scripture. Noah cursed Ham just as the Lord God cursed the serpent. Both set out to defy the curse and to promote their own honour. This demonstrates the character of man. He is under the curse because of sin, but he still will not bow to the word of God. He wants to deliver himself in his own strength. A consistent feature of this line is self-will.
The line of Shem is introduced last. This is the line through which the Lord would fulfil His purpose. Many of the nations are marked by religious devotion and mysticism. Sadly, much of this is still based on a desire to promote man instead of truly bowing to God. The claims may appear plausible at first, but the true character soon becomes evident. This is a warning to us that the flesh will be quick to deceive. The Lord states that the heart is deceitful above all things and desperately wicked, Jer. 17. 9. This is evident from the start. The earth was divided before the fourth generation from Shem was named. The next chapter suggests that this was only about one hundred years after the flood. Noah was still alive and would be for a long time. Clearly, the presence of such a man did nothing to stop the decline of the people. It may be that a result of the drunkenness of Noah is that he has lost the moral authority to judge. This stands as a warning to those who guide the saints. Unless someone has the moral authority to guide, they will be unable to prevent decline in the testimony. 
Are we building for this world or the next?

Memory Verse: 'He was a mighty hunter before the LORD: wherefore it is said, Even as Nimrod the mighty hunter before the LORD', Gen. 10. 9
January 14.	Genesis 11. 1-9.
The Tower of Babel.
These verses show us the character of men. The characteristics of these men are the same as men today. It reminds us that, however men may change their appearances, the heart is untouched. The whole earth is speaking in the same language, even using the same speech or words. To day, in many different parts of the same country, people may use the same expression for different purposes. There are often words which are peculiar to one region. At this time, there was no diversity. Everyone could understand everyone else without any problem
They set out on a journey from the east. The fact that they set out shows that they have a purpose in view. The direction shows that they have turned their back upon God. It is the way that Cain went, ch. 4. 16. The tabernacle and temple were built with the holy place towards the west and the entrance in the east. The direction of this journey shows that men were symbolically turning away from the door that God has provided. It is interesting that many religious buildings show the same principle. Men make excuses for their action but it is clearly against the mind of God.
They found a plain of Shinar. This is a location which suits their purpose. They decide to build a city and a tower to reach up to heaven. To ensure that this is permanent, they make brick and burn it thoroughly. They are determined in their own minds to ensure that nothing can stop them or remove the witness to their efforts. It suggests defiance of God rather then simply refusal of God. In their pride, they think that they can displace God. It is something that we still see clearly in men today. They work for unity, they refuse and even defy God by their efforts. They set themselves up as gods. The result of such efforts is always the same. They are doomed to failure because puny men can never defy the Almighty God. 
The Lord looks down and sees the city and the tower. This suggests the union of business and religion. It will reach  its climax in end days as prophesied in Revelation chapters 17 and 18. It is also the attitude of which David writes in Psalm 2 verses 1 to 3. The answer of the Lord is recorded in verse 4, 'He shall laugh'. 
The heart of man wants to promote the glory of man. God sees that the result will be pride that is unrestrained. He acts to stop their scheme. He confuses their language and scatters them across the earth. It may well be that this judgement included a division of the land so that the different continents were formed. They were divided geographically and they were divided by language as well. He has set a barrier that they cannot easily overcome. 
The seed of much idolatrous practice had already been laid. It is sad to consider the response of these men. Rather than acknowledge the judgement of God, they all continue with them in the same basic form in every part of the world.  
This foreshadows a far more awful judgement pictured. The final effort of man will be put down. They will be assigned a place of outer darkness, separated from all companions.
Are we aware of the dangers of similar practices today?

Memory Verse: 'Therefore is the name of it called Babel; because the LORD did there confound the language of all the earth: and from thence did the LORD scatter them abroad upon the face of all the earth', Gen. 11. 9
January 15.	Genesis 11. 10-32.
The Line of Shem.
We are now given more details regarding the line of Shem. This shows us that the events recorded regarding Babel and the division of the earth only took place one hundred years after the flood. It is hard to comprehend the full extent of the wickedness of men. It is almost certain that all eight who survived the flood would still be alive. The lesson of the flood has been forgotten. Men have already embarked on a path of evil to rival the evil that  brought the judgement of God. The possible difference is that they have clothed their actions with religion. The tower of Babel suggests a show of religion even if it does not make any reference to what God asks.
The second feature of these verses is the rate at which the ages of men diminish. The lifetime falls from the many centuries before the flood, to less than two hundred years. The scale is such that Shem dies less than thirty years before Abraham dies. Only Eber outlived him from the intervening eight generations. After the first ten generations of mankind, God judged the world with a flood. After the next ten, He chose a man to establish a people for Himself. Both actions show that man has brought severe displeasure. On this occasion, God chooses to act in mercy. If the world will not listen, he will choose one nation. The result is the same. The tenth generation from Abraham brings us to  Boaz, who was born to a Gentile mother and married a Gentile wife.
The narrative quickly moves on to consider the family of Abram. He was born barely three hundred and fifty years after the flood. The testimony of God is maintained in that, as soon as Noah died, He raised another man as a witness to Him. We can be certain that God will maintain a testimony to His name in the earth. While it may be that others were faithful, the word of God only speaks of Noah and Abram. The testimony is maintained by the birth of Abram. We learn that Terah set out on a journey with Abram and Lot. He is the father of Abram. Haran was probably the firstborn but, as with Noah, the sons are named out of order. Abram was seventy-five when his father died. This means that Terah was one hundred and thirty when Abram was born. If Haran was the eldest, he would have been well over one hundred years by this time. His death would not be unnatural. Sadly, Abram allows his father to take a lead. They also bring Haran's son, Lot. Both of these actions are contrary to the command of God.
Abram and Nahor both marry within their family. It may be that the family was distinct from their neighbours before the call of Abram. Possibly they maintained the fear of God, learned from Noah. This might explain why Abram did not obey fully although the later events warn us that failure to obey completely will always bring trouble.
The call of the Lord was to Abram. He allowed his father and his nephew join him. His father appears to take the lead. The result is that they remain in Haran, on the border of the land, until he dies. We cannot be certain but it is likely that he would  feel responsible for his grandson, so this would be why Lot is with them. While we must respect our elders, we must obey the word of God first of all.
Are we always careful to obey the voice of God?

Memory Verse: 'And Terah took Abram his son, and Lot the son of Haran his son's son, and Sarai his daughter in law, his son Abram's wife; and they went forth with them from Ur of the Chaldees, to go into the land of Canaan; and they came unto Haran, and dwelt there', Gen. 11. 31.
January 16.	Genesis 12. 1-8.
Abram's Journey.
The chapter division may hide the real force of the opening verses of this chapter. Abram, not Terah, had been called. He was specifically told to leave his family behind. He was given the promise that the Lord would form a great nation from his descendants. Every word emphasises that this is personal to Abram. No one else can share in this. If we ignore the chapter division, it is clear that the Lord is pointing out that Terah added a delay. He is also preparing us for the trouble that will come later with Lot. We can learn from this today. We can easily see how the same failure has marred Christian testimony over the centuries. On an individual basis, we will face similar problems if we fail to obey implicitly. 
Abram allowed his father to take the lead and he had been hindered in his progress. He did not leave his country. He remained in the borders of his native land. While the faith of Abram was great to start such a journey, we must not forget the lesson of total obedience. We would not ask a child to defy parents except in serious matters such as salvation.  For any who are of age, the first duty is to recognise and to obey the claims of God in the life. 
The promise is a blessing if Abram obeys. God never asks us to follow Him without offering something better if we obey. The promise for Abram compares with the most ambitious of dreams. Abram failed in the matter of Terah. With the death of his father, he still fails to obey fully. Lot had gone with Terah so he goes with Abram when he moves on. This reminds us that the results of a single mistake may be far reaching. Often it may not be put right even if we correct the first error. 
At seventy-five, Abram obeys the call of the Lord and moves on from Haran. We do not know how long he has been delayed. We do not know the reason. It may be that Terah was nearing the end of his life and Abram wanted to wait until he died. This would be a reason for Terah taking a lead. The Lord warns of this when he tells a would-be disciple that he must let the dead bury their dead, Matt. 8. 22.
As they pass through the land, they come to Sichem. This is the same place as Shechem and Sychar in later passages of Scripture. It is a placed that is associated with choices. For Abram, his choice to move into the land is about to be rewarded. Jacob would surely never forget the effect of his choice, Gen. 33. 18 – 34. 31. Joshua called on the nation to choose their God, Josh. 24. 13. The greatest choice was made by the woman of Samaria, John 4. 
Abram now builds his first altar. This is the second specific mention of an altar, although it is probable  that Abel built an altar. As a result, the Lord confirms that this is the land of the promise. He builds a second altar between Bethel and Ai. Bethel means 'House of God', Ai means 'Heap of Ruins'. Bethel is a picture of the place where the Lord sets His Name, Ai is a picture of the world. This may suggest an act of indecision on the part of Abram. He fails to choose between the two places. We may think that Abram had no way to recognise the character of these places. We need to remember that the Lord reveals His way to those who look to Him.
Are we prepared to obey the Lord fully and implicitly?

Memory Verse: 'And he removed from thence unto a mountain on the east of Bethel, and pitched his tent, having Bethel on the west, and Hai on the east: and there he builded an altar unto the LORD, and called upon the name of the LORD', Gen. 12. 8
January 17.	Genesis 12. 9-20.
Egypt.
Abram does not remain at Bethel or Ai. He continues going south. This suggests that he is allowing his comfort to dictate his direction. This is often the case with us. If we allow our circumstances to guide us, we will be more likely to choose favourable conditions. In these verses, we learn how it can be dangerous for us. In the subsequent chapters, we will see how it can influence others as well. 
There is a famine in the land. Abram continues on his path and it leads him into Egypt. He was already looking for comforts, so Egypt was the obvious destination. He would have heard about Egypt from his days in Ur of the Chaldees. The picture shows us that the world may take different guises, but they are all governed by the same principles. They are all a source of danger for the child of God.
As Abram approaches Egypt, he adds the sin of deception. He realises Sarai, his wife, is attractive. He is afraid that he may be killed so that an Egyptian can take her to wife. This is a picture of the course of sin in the life. Failure to wait for the Lord to guide may lead us into blatant sin. We find ourselves in circumstances where there is every reason to fear. The first step on the path was reasonable. There was no reason not to take that path other than the absence of positive guidance. While we may find ourselves in circumstances where we have to make a decision, we can be certain that the Lord will guide if we are ready to listen. We need to be especially careful that the reason why we do not listen is that we want to go in a specific direction. The Lord may allow circumstances that appear to point that way. If we go, we may find that He sends leanness into our souls, Psa. 106. 15. It may be, as with the path of Abram here, that some consequences remain with us for the rest of our lives.
Abram asks Sarai to be known as his sister. The words of Abram are evidence of his sin. He asks her to do this so that it will be well with him. As soon as we think in this way, we should hear alarm bells. If anyone asks us to do something for this reason, we should be alert to the dangers. Faith will never act in a way that is designed to protect the individual. Certainly, our love for others might mean that we face hardship for their good. Even more, our love for our Lord should mean that we will face hardship for Him. The examples of Scripture, especially in Philippians chapter 2, show that we should never think of self. 
Sarai agrees to the suggestion. As a result, the Egyptians quickly see that Sarai is attractive. She is commended to Pharaoh himself, who asks Abram for her. Abram makes great gains out of this, materially. God has to intervene directly to preserve His people for His purpose. He sends plagues on the house of Pharaoh. Pharaoh realises his error and calls Abram to answer for his actions. The man of faith, the friend of God, is condemned for deception in the sight of the great king. He could easily have been killed by Pharaoh as he feared but Pharaoh is content to return Sarai. 
As Abram returns from Egypt, he has prospered materially. Sadly, he has lost his testimony in that place, he will lose his nephew and there will be a harvest of trouble for the line of the promise.
Do we always place our spiritual health before material well-being?

Memory Verse: 'And Pharaoh commanded his men concerning him: and they sent him away, and his wife, and all that he had', Gen. 12. 20
January 18.	Genesis 13. 1-18.
The Dispute.
This chapter starts with a return to Bethel. He comes to the altar between Bethel and Hai. This reminds us that, if we want to  recover, we must always return to the place where we fell. If we allow the Lord to teach us, the lessons will be of value in the future, but we must go back to the last place of fellowship with God before we can progress. They have more possessions than before, but this cannot replace the spiritual loss that is seen here.  
Lot returns with Abram. When Abram went down, he was rich. Now he is very rich. He has prospered materially but it brings problems. Both Abram and Lot are rich  and this is the source of contention. There is not room for them to dwell together. The Lord called Abram to leave everything and to go to the place that He showed. Sadly, Abram has now allowed  possessions to become a barrier. At this point, we are introduced to the Canaanites and Perizzites. We can be certain that the enemy watches on as the people of God contend with each other. 
Abram moves to defuse the situation. If he had obeyed fully at first, this would never have arisen. The gain that he made under false pretences in Egypt has added to the issue. He realises that the only option is to separate. There is no option for Abram and Lot to live together in harmony. Abram is quick to see the danger of strife when they are in a strange country. The inhabitants would look to plunder if an opportunity arose. This is a picture for us today. We are in the inheritance that God has provided but there are foes on every hand. Our enemies are spiritual. They will divide where they can but the damage is far greater if we divide and they claim the spoil.
Abram recognises his error. He is content now to trust God, so he permits Lot to choose where he will go. He promises that he will go the other way. Once again, Abram has put the inheritance in jeopardy because he has to bargain with Lot. The land should be his alone.
The influence of Egypt is immediately apparent. Lot bases his choice on the comparison with Egypt. He does not take account of the character of the people. He goes into the  place that is a centre for those who are the enemies of faith and righteousness. The warnings here are clear. Abram's journey into Egypt gave the basis for Lot's choice. He may not have sinned himself but his action leads Lot into sin. Lot's choice was based on sight, not faith. He took no account of character. He deliberately chose the place that reminded him of the world. Sadly, his basis was no different to the basis of Abram’s choice to go into Egypt.
The Lord gives Abram a fresh promise. He may appear to be the loser. His action goes against all human wisdom but he will gain in the end. The later chapters will show how the Lord intervenes to judge. Lot chooses the best for the present but it has no future. This is a warning for us that, if we choose the ways of the world, we stand to lose everything.
God is no man's debtor. It is far better to let Him choose place and time. If we wait for Him to guide, we shall receive far more than we can give up.
Are we prepared to trust in the Lord rather than in possessions?

Memory Verse: 'And I will make thy seed as the dust of the earth: so that if a man can number the dust of the earth, then shall thy seed also be numbered', Gen. 13. 16
January 19.	Genesis 14. 1-24.
The War.
These verses recount the rebellion of the king of Sodom and the cities around him. The only reason why this has a place in the record of holy Scripture is that Lot is involved. The decision of Abram to take Lot will bring him into a conflict in which he should have no part. This reminds us of the danger of not obeying the Lord implicitly even when we might be misunderstood. 
The cities have been under the rule of Chedorlaomer, king of Elam, for twelve years. They decide to rebel in the thirteenth year for reasons which we are not told. The silence of Scripture here is because we have no part in this. We are pilgrims and strangers in the world. We should rest in the assurance that our Lord is in control and will bring about His purpose. It does not matter how just or otherwise the conflict may appear in our eyes, we have no part in the affairs of the world. 
Chedorlaomer comes against them by the Salt Sea in the next year. He joins with four of the surrounding cities to overthrow the confederacy that opposes him. They defeat six of the Canaanite nations. Finally, they join battle with the six cities who rebelled in the valley of the Salt Sea.
All that we are told about the battle is that the kings of Sodom and Gomorrah fled. They fell into the pits, while others fled to the mountains. They appear to accept defeat without any great fight. Their only thought was for their own safety. The cities were left unguarded and the victorious army spoiled them. They would claim this was the tribute that had not been paid to them. Lot is taken captive in this attack but a servant escapes to tell Abram and his companions. 
This is the background to one of the greatest victories of history. An army of four kings  has just overthrown six nations and five cities. It now faces a man with three hundred and eighteen servants, not even an army. The difference is that this man had the Lord. Abram faces what could be the greatest army of his day in full confidence and wins. 
The king of Sodom goes out to meet Abram after his victory. Before he arrives, Melchizedek, the priest of the most high God intervenes. Melchizedek means 'King of Righteousness' and 'Salem' means 'Peace'. He is taken up in Hebrews 7 as a picture of our Lord as our high priest Who is also King, Isa. 32. 1, 17. Abram is preserved from the subtle attack of the enemy. It is a picture of our Lord Who comes between us and the devil when we are most prone to fall. These verses illustrate the lesson that He is able to keep us from falling. As here, the greatest danger is after the victory, not n the fight.
Melchizedek brings bread and wine, the food and the joy of heaven. He brings a blessing from the most high God and Abram readily responds. 
As Melchizedek goes, the king of Sodom arrives, but Abram is now prepared for him. The king of Sodom, a picture of the devil, is only interested in the souls of men. He will give Abram anything to recover the souls. Abram will not bargain. He does not want any reward from the enemy of God. Lot, sadly, has not learned the lesson that Abram practised here.
Are we in a position of compromise that makes us a prey for the devil?

Memory Verse: 'And Melchizedek king of Salem brought forth bread and wine: and he was the priest of the most high God', Gen. 14. 18. 
January 20.	Genesis 15. 1-21.
The Promise of the Lord.
Abram has faced the enemy and refused him, but now he has time to reflect on what has happened. He has no heir, no inheritance and now he is potentially an enemy to some of the mightiest group of kings in the area. Immediately, the Lord responds by saying, 'I will be thy shield and thy exceeding great reward'. Sadly, we sometimes find an attitude that is the same as saying to Abram, 'You should have obeyed the Lord from the start'. We need to remember that the Lord knows our weaknesses. He is always ready to forgive. We may quote verses like, 'If we confess our sins, He is faithful and just to forgive..', 1 John 1. 9. We need to take care that we show the same spirit in our dealings. 
If Abram has made enemies, then he has the assurance that the Lord is his Shield. There is no enemy or confederacy that can make a successful attack against such a shield. If he has refused reward for his efforts, then he has the assurance that the Lord is his exceeding great reward. The riches of his inheritance is far greater than any possessions that men may give. He can be certain that it will never be lost. We may have possessions but they may decay or be stolen. The Lord gives treasure that will never diminish or decay. Abram has far more than he has lost. He has no reason to be afraid. This is even more true for us today. We are assured that God has provided something better for us, Heb. 11. 40.
Abram asks about the inheritance. He has left his family for the inheritance that the Lord has promised. He has no son so there is no heir to inherit when he receives it. By this time, Sarah is past the age for bearing children. Eleazer of Damascus is the person who stands to receive the promise as the one who is set over his household. He is only a servant, so he is not a true seed of Abram.
The Lord promises to Abram that he will receive a child. His seed will not be one of his servants. To confirm this, the Lord shows Abram the stars in the sky. He promises that the children of his own son would be like the stars for number. It is good to see the way in which the Lord works. When Abram had allowed Lot to choose his portion of the land, he is promised an inheritance as the sand. This pictures an earthly inheritance. Now, the Lord shows him stars. This pictures a heavenly inheritance. Both the sand and the stars are used to indicate the extent of the seed. In Galatians chapters three and four, Paul explains that Isaac is a picture of the Lord Jesus Christ, Who takes a heavenly bride to Himself.
Abram believes but asks for a confirmation of the promise. The Lord asks him to prepare sacrifices such as men would prepare to seal a covenant. This is a picture of the Lord as the One Who would fulfil every type of sacrifice and institute a covenant which depends on Himself alone. The circumstances of the covenant are outlined. It is a covenant of faith because many generations will pass before the fulfilment is seen. Every generation will anticipate the fulfilment of the promise. Ultimately, they will receive the inheritance from the Lord Himself as He has promised. The Lord sets out the bounds as well as the terms. Everything is prepared, but the Lord is waiting for the appointed time.
Do we have the simple faith to accept the Word of God without outward evidence?

Memory Verse: 'And he believed in the LORD; and he counted it to him for righteousness', Gen 15. 6
January 21.	Genesis 16. 1-16.
The Birth of Ishmael.
The effect of Abram's journey into Egypt can still be seen. Around ten years have passed since he entered the land and there is still no prospect of a son and heir. Sarai is now too old to bear a child herself. She has acquired an Egyptian handmaid, probably during their time in Egypt. This handmaid is able to bear a child so she appears to be the answer to the problem. Human reason suggests that the Lord must have intended this. He has not given Sarai a child. Nothing has been heard for some time. The circumstances suggest that Sarai is the one who is preventing Abram from receiving the blessing. 
In the context of their day, the intention of Sarai is reasonable. Rachel will use the same thinking later. We would not question why Abram agrees unless we ask what part the Lord has in their plans. They do not ask for his guidance or blessing. Even after they make their plans, there is no indication that they ask Him to confirm them. Often this is the only time that we think to include Him. The danger is that He may allow us to go forward with our plans, but at the expense of spiritual blessing, Psa. 106. 15. We need to be careful to ask for His guidance before we start.
On this occasion, the Lord permits Hagar to bear a child for Abram. Men would say that this justifies the action. The later history, summarised in the prophecy of Obadiah, shows how wrong this is. Hagar immediately despises Sarai. She was ready to belittle Sarai because she could not carry a child. This brings more distress to Sarai, who complains to Abram. He tells her to do as she pleases. He has abdicated his responsibility as head of the house. The original suggestion may have come from Sarai, but Abram had to agree. Hagar may be Sarai's maid, but she is in Abram's household. Abram here acts in the same way that we are often tempted to act. He tries to escape from the responsibility for his actions. He acted without looking to the Lord for help. Now he tries to recover by himself. It is not possible. The results of his action still remain today. We cannot tell whether he might have mitigated the error if he had turned to the Lord at this time. Certainly, we need to learn the lesson that we should turn as soon as we recognise our mistake. We should not try to cover up and certainly we should not expect someone  else to cover for our failures. 
Sarai makes Hagar flee for her life, but the Lord meets her. He promises that her son will become a multitude. If Abram has acted according to the flesh, then he is to reap a harvest that will be at enmity with that which is of the Spirit. Even today, the seed of Ishmael is still in bitter enmity with the nation of Israel. This is also used as a picture of the spiritual conflict in which the flesh continually wars against the spirit, Gal. 5. 17.
Hagar realises that the Lord has spoken to her, and that she must obey His voice. It is sad to consider that, while Abram is without revelation for many years, his handmaid receives a promise from God because of his failure. The consequences of this failure cannot be measured in time. Let us seek be faithful to the Lord in all that we do, rather than to produce fruit that is seen in continual bitterness and strife.
Are we encouraging the flesh or the spirit?

Memory Verse: 'And she called the name of the LORD that spake unto her, Thou God seest me: for she said, Have I also here looked after him that seeth me', Gen. 16. 13
January 22.	Genesis 17. 1-8.
The Promise of Isaac.
The Lord appears to Abram again a further thirteen years after the birth of Ishmael. We can see a warning to wait for the Lord's timing.  We can also see a reminder that He does not move to a timetable that we expect. We must learn to wait for the Lord to move in His own time. Even if it appears impossible that He will fulfil His Word, we can be certain that His Word can never fail.
The Lord appears to Abram as the Almighty, or All-sufficient, God. He is therefore able to do everything as He chooses. All he asks is that Abram lives in His presence. This is a good lesson for us to learn. Our Lord asks nothing more from us than to listen for His voice and obey His Word. Abram tried to use his own resources and he brought trouble for himself and his seed. Instead of waiting on the Lord, he had walked in the ways of men. He would not see the full extent of the trouble in his lifetime. This warns us that the actions we take may have consequences for other people and for a prolonged time. They are like the ripples in a pond after a stone has been thrown in.
The Lord promises a covenant with Abram's seed. He assures him that it will be multiplied greatly. This shows the gracious way in which God deals with His own people. He may rebuke gently, but then He restores fully as long as we repent.
The seal of the covenant is a change of name. Abram, exalted father, becomes Abraham, the father of a multitude. The Lord promises that he will be the father of many nations. This shows how far God restores a man. We must never write off any for past failures. We ought rather to remember that we could all fail in the same way. A man, who is effectively dead by human reason, is raised up to become the father of many nations. 
While this is true, it is sad to see others all unite against the Lord's chosen line. If there is the promise of many nations, there is still only one seed. This is important to note. The Holy Spirit takes up this in the New Testament. He shows that, the promises of God to Abram were given on the basis of faith, Gal. 3. 6-9. They are fulfilled in the Person of the Lord Jesus Christ. Even Israel cannot receive the inheritance apart from the Christ of God, Gal 4. 21-31 and Romans 9. 6-13. 
God has chosen to work in different ways over the ages of history. These show that no one could earn the promises. All the promises of God are claimed by faith in the finished work of the Lord. As we go through the Old Testament, the other sons of Abraham are pictures of the flesh. It tries to seize the promises of God without accepting the authority of the Lord. There will be an inheritance for the nation of Israel in Canaan. We can apply the lessons today. When Paul writes to the Galatians and Colossians, he warns of different ways in which the flesh will try to rob us of the promises, Gal. 5 1-12; Col. 2. 20-23. These are not physical for us. God has provided a heavenly inheritance which we will receive when our Lord comes to call us to Himself, John 14. 2,3.
Do we know the blessing of receiving the promises that faith had claimed?

Memory Verse: 'And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee', Gen. 17. 7
January 23.	Genesis 17. 9-27.
The Promises for the Sons.
The Lord now tells Abraham what he expects as the sign of the covenant. Every male born into Abraham's house in the succeeding generations, must be circumcised on the eighth day of their life. It is a test of their readiness to obey the Word of the Lord, but it has a symbolic meaning. The physical act of cutting off the foreskin is used by the Holy Spirit to show the need to mortify the flesh. The Scripture is clear that as soon as we exercise faith, there is a change of life. James has this in mind when he writes about faith without works, James 2. 14-26. There is no warrant in Scripture for the idea that simply believing the facts relating to the Person and work of Christ will save from sin. When we exercise faith, we place our lives into the hands of Christ in a way which means we obey implicitly. Rather than living in the way that the world does, we live according to the mind of God. We set aside the practices that are contrary to the word of God. A similar idea is taught by baptism, but this goes further. Circumcision pictures cutting of the flesh, with nothing to replace it. Baptism adds the picture of resurrection when the person comes out of the water. Under the covenant with Abraham, any who are not circumcised, will be cut off from the people. A Jew must be circumcised. If his parents fail to obey, he must act as soon as possible. This is the background to Paul's actions in Acts chapter 16. Because Timothy had a Jewish mother, he must be circumcised. When people tried to force this on Titus, Paul refused because he was a Greek so the commandment did not apply to him.
The next statement is that the name of Sarai is changed to Sarah. This suggests the wider sphere of influence under the covenant. Sarai means 'My Princess' and indicates a personal appreciation. Sarah means  'Princess' and suggests Divine recognition of her calling. Where Abraham has only seen his wife relative to himself previously, the Lord shows that others will acknowledge what he sees in her. This should challenge us. We must live in a way, that means friends and acquaintances see the same personality as family. 
Abraham laughs when the Lord tells him what will happen. We do not know if it was joy at the news or doubt. What we do know is that he pleads for Ishmael. He realises his responsibility. With the birth of Isaac, Ishmael may be forgotten. This would not be right even if the circumstances of Ishmael's birth were wrong. We need to remember that we are responsible for the consequences of our actions, even if the act was wrong. God assures him that Sarah will bear a son, Isaac, and the covenant will be established with him. He adds that Ishmael will also receive a blessing as the father of twelve princes. 
Isaac will be born one year from when Abraham is told. The Lord has his timetable. It is impossible to man but the Lord wants us to recognise His hand in every detail.
Abraham obeys the Lord in the same day. He does not even wait for the next day before he obeys. The same picture is seen in the Ethiopian, Acts 8. 36. It is a good example for us to follow. We should be as quick to obey the Lord. 
Ishmael and Abraham are both circumcised in the same day. This is why the descendants of Ishmael are still circumcised at the age of thirteen to this day.
Are we always ready to believe and obey the word of God?

Memory Verse: 'And I will establish my covenant between me and thee and thy seed after thee in their generations for an everlasting covenant, to be a God unto thee, and to thy seed after thee', Gen. 17. 19
January 24.	Genesis 18. 1-15.
The Three Visitors.
The Lord visits Abraham again. The background becomes clear at the end of the chapter and into the next but He starts by confirming His previous promise. The Lord shows here that He will always encourage before he delivers a warning of judgement. The devil wants to persuade us that the Lord takes pleasure in judgement. He fails to explain that the truth is that the Lord always acts for the good of man.
While the day is at its hottest, Abraham sits in the tent door and sees three men nearby. It is not clear if he recognises them at once. It is possible that he shows the example of hospitality that we ought to follow. He shows an example of the respect that we ought to show to strangers. The name that he uses is most often used of God, although it does not automatically mean that God is in view. This is quoted in the New Testament as an example for us, Heb. 13. 2.
Abraham offers these men some water for their feet and a place to rest under a tree. This is an example for us of the need to serve even when we have been given the assurance of a great privilege. The Lord takes this up to contrast what He expects with the character of the leaders of His day, Matt. 23. 1-12. He gave the perfect example because He came to serve rather than to be served, Mark 10. 45. he left another illustration when He washes the disciples' feet just before He was crucified, John 13. 4. It is an action to bring refreshment for weary travellers. We must recognise that many saints need refreshment in these difficult days and do what we can for them. Once again, our Lord gives an example of this. When He was weary, he still served others even if they were infants, Mark 10. 13-16, or an outcast, John 4. 6-26.
Abraham provides food as well as rest and refreshment. He offers them 'a morsel of bread' but returns with a meal of calf, bread, butter and milk. This reminds us of what the Lord means to those who spend time with Him. We are reminded of His sacrifice by the calf, His daily provision as the bread of God and His perfect life by the meal. The butter and milk suggests the food of kings or princes and reminds us of our position in Christ.
The visitors ask where Sarah is. He tells that she is in the tent. The men repeat the promise of the birth of Isaac. It is now the time when he is to be conceived. Sarah cannot believe  the news. She laughs in unbelief. The Lord rebukes her but she tries to deny her laughter. At first, we might think that her reaction is the same as Abraham so the Lord is unjust. The most significant difference is that this is not news for Sarah. Abraham must have told her. The Lord can overlook an initial response. This suggests more settled unbelief. 
For the first time, the Lord states that nothing is impossible for Him. As so often happens, a great truth is revealed to counter an action or doctrine that undermines that truth. It is seen throughout Scripture because, whatever faith we may have, our God is so great that He will always exceed our expectations. We can never speak of this too often.
Are we resting in the assurance that our God can do anything He chooses?

Memory Verse: 'Is any thing too hard for the LORD? At the time appointed I will return unto thee, according to the time of life, and Sarah shall have a son', Gen. 18. 14 
January 25.	Genesis 18. 16-33.
The Evil of Sodom.
After confirming that Isaac would be born, the three men set out for Sodom. Abraham goes with them to send them on their way. As they go, the Lord questions whether He ought to tell Abraham what is about to happen. The word translated, Lord, is Jehovah. While we may question whether the address of Abraham to the three men showed recognition of God, we may be certain that the title used here is only ever used of God Himself. This One is Jehovah, the Eternal God, and He is ready to spend longer with Abraham, to listen to his plea for Sodom.  This shows that God was appearing in a human form. It also shows the privilege of Abraham. The Lord will reveal His actions to him because of his faithfulness. This is true for those who live in fellowship with God. We all have the possibility of enjoying this, but we need to take time to make it a reality. 
The Lord tells Abraham that he is about to destroy Sodom because of its evil character. He knows all that happens and acts, even if we think that He is silent. He will not act in haste so we may see delays that we cannot understand. He also confirms that the sin is as great as the reputation that has come. He will not be unjust either. He demonstrates that any act of judgement is true before He acts. We may look on and wonder at apparent delays but He will be vindicated in every action. 
The remaining two men go towards Sodom. Lot will greet them at the end of the day. As they travel, the Lord remains while Abraham intercedes for the city. The way in which he speaks is interesting. We  consider individuals. He pleads for the city as a whole. We would emphasise the natural relationship. He makes no reference to this. He had been told to leave his family behind. This suggests that he has recognised what this means. He shows us the truth of a relationship with God that transcends natural ties. While the New Testament makes clear that we must fulfil our duties to family, it also shows that the new relationship is more important, 1 Tim. 5. 4, 8; Eph. 6. 1-3; 2 Cor. 5. 16.
Abraham draws near and begins to plead for the city. He asks if the Lord is prepared to be merciful for the sake of those who are righteous within the city. He recognises that the Lord is the Judge of all the earth. Lot has been delivered from the kings but now he faces the judgement of God. Abraham cannot fight against this. He pleads for the Lord to show mercy on the whole city. He starts from fifty and comes down to ten. He never asks for deliverance for Lot and his family specifically. There is no basis on which he could separate them from the city in the sight of God. Lot has chosen to follow the path of men. He made his choice on natural reason, ch. 13. 10. He ignored the warning of the attack of the kings, ch. 14. If we think of this in terms of our experience, Lot pictures a man who makes a profession but shows no evidence of new life. We can only leave the Lord to deal with such people in a right way. In this instance, we find that He is ready to show mercy. Peter tells us that He saw that Lot was righteous and how Lot vexed his soul. Abraham gives an illustration of how we can intercede. We must be ready to leave some issues in the hand of the Lord.
Are we always ready to plead for others, even if they suffer for their own failures?

Memory Verse: 'For I know him, that he will command his children and his household after him, and they shall keep the way of the LORD, to do justice and judgment; that the LORD may bring upon Abraham that which he hath spoken of him', Gen. 18. 19
January 26.	Genesis 19. 1-16.
The Visit to Sodom.
The two angels complete their journey and arrive at Sodom in the evening. The evil of the city is evident because this is the time when men would typically return to their homes. In the case of Sodom, it soon becomes clear that the evening is the time when they carry out their evil practices. The fact that men do such things in the dark shows the recognition that they are evil. For all the claims that men make, their language and demeanour frequently betrays that they are trying to cover their sin. The Lord highlights this characteristic when He speaks of men who love darkness rather than light, John 3. 19. He acts openly in a way that exposes sin. Paul reminds us that we should follow this example, 2 Cor. 4. 1.
Lot sees the men coming, greets them and offers them a bed for the night. He does not know that his visitors are angels. He clearly has concerns about the conduct of the men of the city. There is little doubt that the men of the city would try to force them to join in their evil practices. The angels are unwilling to accept Lot's offer. They want to remain where they can see what the men are doing. Lot may have compromised his stand, but he still separates himself from the evil of the city. He acts to avoid embarrassment for visitors who may be taken unawares. 
Lot insists until the angels concede to his wishes. He still maintains something of what he has learned from Abraham. He prepares a feast for these men. He gives them unleavened bread. This pictures separation from evil. Sadly, his life is inconsistent with the picture. In this way, he appears as someone who knows what he should do. He tries to do what is right but he is not prepared to separate from the defilement around. He warns us of the dangers that we can bring on ourselves by failure to separate from unnecessary contact with evil.
The men of the city show what they are like. They come to the house of Lot and ask  him for an opportunity to see these men who had come. They demonstrate clearly that they have only evil intentions. They prove that not even the houses are safe. We can only imagine what would happen if the angels had been left in the street. They seem to allow Lot to live without harm from their evil. They will not allow him to shelter others who come to the city. Lot is ready to sacrifice his unmarried daughters to save these men. Even in this, we see how far he is prepared to compromise. He finds himself in the very danger that he feared for the angels. They have to blind the men of the city to save Lot and his family from the evil that was intended. He thought to spare the angels from the evil of the city. In reality, he has to learn that he needs a supernatural intervention from God in order to save him from these evil men. The same is true for us. If we set out on a path of compromise, we will need far greater deliverance than would be necessary to keep us on the path of obedience to God.
The angels send Lot to warn his family. The reference to sons in law indicates that he has at least three daughters who are married. Their husbands mock as Lot warns them. He faces the prospect of losing everything including at least three daughters. The angels tell him to flee from the city before the dawn because God is going to judge. It is only the mercy of God which means that he is allowed to escape before the judgement comes.
Are we in a position of compromise that hinders our testimony?

Memory Verse: 'For we will destroy this place, because the cry of them is waxen great before the face of the LORD; and the LORD hath sent us to destroy it', Gen. 19. 13
January 27.	Genesis 19. 15-38.
The Escape from Sodom.
The mercy of the Lord for Lot extends to forcing him to flee. When Lot hesitates, the angels take him and set him outside the city. We have to believe that the Lord is answering the prayer of Abraham even though he had not asked for Lot specifically. Lot may hate the evil of Sodom but he still desires some of what it offers. The angels give clear instruction for the flight. He must go to the mountains without looking back. Lot is still not ready to obey. We can only marvel at the mercy of the Lord. He waits for Lot while he prevaricates. Lot tells of his fear if he goes to the mountain. He looks at Zoar and asks if this is small enough to escape the judgement that is coming on the cities of the plain. This demonstrates the danger of contact with the world. We lose sight of the true nature of sin. We start to judge by men's standards. Sin is hateful to God. It is only men who try to grade sin as if some sins are not worthy of judgement. Let us recognise the evil of the world in every aspect, 1 John 2. 16. There is no difference in the eyes of the Lord. We cannot measure the consequences of an action. Little sins in the eyes of men may bring far greater consequences to more people than the great sins. We must accept that God is just. He will not act without reason. 
Lot demonstrates a number of dangers that we all face. He fails to recognise the need for complete obedience to the word of God. He allows thoughts about his own strength to raise questions about the command of the Lord. He fears the distance to the place of safety. He  does not trust the Lord to keep him on the journey. We all face similar thoughts. There is an answer to every one of these concerns. The Lord never asks us to do anything for which He does not provide the strength. There is nothing that will ever surprise Him. He is stronger than any foe. We all know the truth but we need to let it grip our lives. 
In mercy, the Lord allows the request of Lot. He goes to the city as the sun rises. His wife ignores the warning not to look back. At some point, she looks and is turned into a pillar of salt. We do not know the timing or the reason. Both are irrelevant. If we are given instruction from the Lord, we can never go against it until we receive new instructions. If the Lord chooses to delay His action, we do not need to check if anything is happening. We must obey fully without question. The Lord pours out fire and brimstone upon the cities of the plain. Jude describes this as suffering the vengeance of eternal fire, Jude 7. The cities are overthrown by fire. Lot's wife is a testimony to the danger of disobedience. A clear warning sounds out to all. 
Abraham watches. He does not know what happened to Lot. Perhaps he mourns the loss of his nephew. Certainly, he looks with sadness on the consequence of a wrong choice. 
Lot soon leaves Zoar and goes to a cave in the mountain. He quickly learns that the evil of the little city is as great as Sodom. He has no hope of any inheritance, until his daughters intervene in an utterly immoral way. Sadly, his sons, and the nations that came from them, bear the character of their birth.
Are our heart’s affections fixed on Christ or the world?

Memory Verse: 'And Lot went up out of Zoar, and dwelt in the mountain, and his two daughters with him; for he feared to dwell in Zoar: and he dwelt in a cave, he and his two daughters', Gen. 19. 30.
January 28.	Genesis 20. 1-18.
The Deception of Abraham.
Abraham moves to the south again. This time he only goes as far as Gerar between Kadesh and Shur. He chooses to lie about Sarah again. He says that she is his sister, despite the fact that she is carrying his child. It is sad to see that his faith fails at a time when he has the clearest possible proof of the power and promise of God. We all have to confess that this is only the reflection of our experience. It is an example of the principle that our failures are often at times of triumph rather than weakness.
Abimelech takes Sarah, but she is preserved by the Lord. He intervenes to warn Abimelech that Sarah is Abraham's wife. Abimelech pleads his innocence. He is afraid that he might be judged for their sin. He shows a common misunderstanding about God. Abraham trusted God to do right. Men often think that He judges arbitrarily. In other circumstances, Abimelech could have been taught by Abraham. Because of the lie, Abraham has no moral right to speak on behalf of God. This shows two sad consequences of sin. We may lead others into sin by our actions and we may lose opportunity to testify. The deception proves unnecessary. It is clear that Abimelech fears God, in measure at least. He is assured that God will not hold him responsible for what he has done in ignorance. God has acted to preserve Abimelech from such a sin. This is a true representation of the character of God. He takes no pleasure in judgement but delights to show mercy.
God tells Abimelech to restore Sarah to Abraham because he is a prophet. The Lord shows mercy to Abimelech but only if he obeys the word of God. This is a clear principle for us to note. There is no injustice in the dealings of God. He overlooks ignorance if the sin is put away when it is exposed. He will judge if someone persists in their sin. It is an example for us in our dealings with others. We meet many different people. Some have chosen to reject the knowledge of God. Many have no knowledge of Him. Even among believers, some sin in ignorance. Others may choose to sin wilfully. In every case, we must deal with the specific individual. It is unjust to treat everyone in the same way.
Abimelech tells his servants. They were all afraid because they recognise the enormity of the the sin of which they might easily have been guilty. He then asks Abraham why he acted in this way. The reason for his sin is fear. Abraham is afraid because he does not know the character of the people in this place. He moved to the south because he was afraid of the famine. As a result, he faces circumstances which bring a greater fear. When we are out of touch with the Lord, we often find there is fear. While we obey His Word, we have no cause to fear. Sarah was Abraham's half-sister so it was not a complete lie. We need to remember that any deception, including a half-truth, is sin.
In the goodness of God, Abraham does not suffer for his actions. On this occasion, he is given a dowry for Sarah as the bride. The clear indication is that Sarah must maintain her purity without further deception. Abraham is then able to pray for healing for the women of the land who had also suffered.
Are we careful not to stumble others by our actions?

Memory Verse: 'Now therefore restore the man his wife; for he is a prophet, and he shall pray for thee, and thou shalt live: and if thou restore her not, know thou that thou shalt surely die, thou, and all that are thine', Gen. 20. 7
January 29.	Genesis 21. 1-14.
The Weaning of Isaac.
The promise of a son is fulfilled. Isaac is born at the time that God said. The word of God cannot fail.   
Abraham names his son Isaac as the Lord told him. God has brought joy to a couple at a time when there appeared to be no hope. Sarah laughed in unbelief at the news. She can now laugh with joy at the fulfilment.  Isaac is circumcised on the eighth day. This symbolises a new beginning. Everything about his birth suggests this idea. God had to give the ability to conceive to his parents because of their age. The birth is miraculous. It is a picture of the coming of Christ.  He would be born to a virgin by a direct intervention of God. This is the only physical birth which surpasses the miracle that Abraham and Sarah experienced. We can rejoice in the assurance that the new birth is a far greater miracle. Sadly, we often lose sight of this because we are so familiar with the teaching. From the first, Isaac is the type of the Lord as the Son in His heavenly glory. 
Sarah now acknowledges that she laughed in unbelief at the promise of God. She laughs now as she sees her desire granted. She shows her appreciation of the purpose of God. She knows that others will laugh with her. The New Testament clearly shows that this is the portion of every believer in Christ. We can all share in the joy of His life through faith in Him.
The time comes for Isaac to be weaned. He has completed the first stage of development. There would be reason to fear that a child with parents such as Sarah and Abraham might not develop. Naturally, the mother would be unlikely to provide the milk that he requires. This is a further evidence of the miracle that God performed. Isaac begins to take solid food rather than to depend on his mother. Abraham celebrates this with a feast. The first hurdle has been crossed. There is joy because his life is preserved.. 
At this time that Ishmael appears on the scene. He sees the newly weaned child, and he laughs. Rather than acknowledge the miracle of God, he still sees the weakness. There is a contrast between the youth who is becoming independent and the young child who is still dependent. Sadly, it reflects the flesh which is at enmity with the spirit and constantly tries to belittle the path of faith. We see this in our lives. The same conflict will always arise between the flesh and the spirit. 
Sarah demands that the bondwoman and her son are cast out. This grieves Abraham, but God instructs him that he ought to do this. Isaac is to be the son who shall receive the promises. If Ishmael remained, there would be a dispute about the inheritance. This is now forestalled. Abraham ensures that there is some food and water for Hagar and Ishmael as they are sent away. He shows normal kindness. This reminds us that we ought to show the love of God to those around even if they do not respond. He assures them of the preservation of God. This should be the most encouraging thought for them, but they are guided by natural reason. 
Are we marked by the dependence of faith or independence of the flesh?

Memory Verse: 'Wherefore she said unto Abraham, Cast out this bondwoman and her son: for the son of this bondwoman shall not be heir with my son, even with Isaac', Gen. 21. 10
January 30.	Genesis 21. 14-34.
Ishmael and the Strife.
Abraham rises early to send Hagar away. He gives her bread and water. She wanders into the desert of Beersheba with Ishmael. The water is used before she can find anywhere to fill the bottle. While Abraham showed some pity, the provision is not enough. Hagar leaves her son to die. The word used suggests that she despaired. It may also indicate that she was at the end of her strength. All she can do is move away to a place where she cannot see him die. For all the mockery of Ishmael, the flesh is weak. He may have laughed at Isaac's weakness, but he is soon helpless and ready to die. This reminds us that the flesh may make claims but it will never satisfy. Many simply move from one illusion to the next thinking that they are improving their lot in life.
It is at this time that God intervenes. This reflects the character of the flesh. We are all prone to turn to God when we reach the end of ourselves. We need to learn that we must turn to Him before we act. The angel of God points Hagar to a well. Although Ishmael will bring strife for the people of God, God cannot ignore the cry of Abraham. Once again, this reminds us that we must accept the consequences of our actions.  His seed will reap the harvest of the seed that Abram sowed with Hagar. Paul reminds us that we cannot escape from the harvest that results if we sow to the flesh, Gal. 6. 7, 8. He follows the warning with the assurance that a harvest of blessing will come if we are faithful in our actions. 
God preserves Ishmael and he grows in the wilderness. He becomes an archer. His mother arranges a wife out of Egypt for him. By this time, it might have been thirty years since Hagar left Egypt. Her action shows that she has not changed. When she wants to provide for her son, she looks to the place where she was brought up. 
At the same time, Abimelech and his chief captain come out to see Abraham. They can see that God is with him. They recognise that  if Abraham becomes an enemy, they will have to  fight against God. They ask Abraham to treat them in the way that they have treated him. It is sad that they should doubt the character of Abraham. It is worse that they see themselves as an example to him of how to behave. We need to ensure that we are an example to those whom we meet in everything that we do. 
Abraham agrees to their request. He points out that the servants of Abimelech have taken a well from him violently. This shows the true character of carnal religion. They make a show of truth but underneath there is deception and even violence. Abimelech denies all knowledge of this and they take action to seal their agreement. We cannot be certain of what actually happened but we consistently see evidence of men who excuse themselves from blame when things go wrong. They act to put things right, but they do not make any real effort to prevent the actions.
Abraham separates seven ewe lambs as a testimony to the fact that he had dug the well. He ensures that the Philistines cannot lay claim to it. The place is called Beersheba, the well of the oath. Abraham stays for a longer time.
Do we have the moral right to withstand the attacks of the flesh?

Memory Verse: 'And it came to pass at that time, that Abimelech and Phichol the chief captain of his host spake unto Abraham, saying, God is with thee in all that thou doest', Gen. 21. 22
January 31.	Genesis 22. 1-10.
The Testing of Abraham.
The Lord now puts Abraham's faith to a final test. He knows that Abraham will not fail. He has been preparing him for this test.
The Lord calls to Abraham. He waits for Abraham to reply before He finishes the request. The Lord has an important message. He wants Abraham to offer Isaac as a burnt offering. The Lord shows that He knows the extent of the sacrifice. The description of Isaac proves this. He is 'thine only son'. This is a title of endearment. It does not mean that there is no other son. The idea is that Isaac is so important to Abraham, that no one could take his place. The Lord has promised that Isaac is to be the one in whom all the promises of God will be fulfilled. Now the Lord tells Abraham that He knows all this but He wants Abraham to offer him for a burnt offering on a mountain in Moriah. 
Abraham is not told where to go. This reflects the original call. At first, Abraham did not leave his father or his nephew. Now the Lord asks him to give up his son. We can only imagine the heartache that Abraham must have felt. The Spirit of God tells us later that he realised that God would raise Isaac back to life if necessary, Heb. 11. 19. He goes to the place where the Lord told the destroying angel to stop, 2 Sam. 24. 16. It is therefore the site of the first temple, 1 Chr. 3. 1, and also probably the place where the Lord was crucified. The Lord gives an accurate picture of what would take place around two thousand years later. Abraham appears to have had an insight into this, John 8. 56, possibly as a result of this very action.
He rises up early in the morning. At first, he had delayed and only obeyed in part. Now he sets out with haste to obey completely. He has learned to trust in the Lord. His faith rises to taking God at His word. Isaac is the child of promise. The Lord wants Abraham to offer him. The only explanation for faith is that the Lord will raise him back to life. The change that results from walking with God is clear. 
For three days, Abraham walks with Isaac until they reach the place of sacrifice. This is the first instance of the third day since creation. It establishes the picture of resurrection. It is hard enough for Abraham to offer Isaac. The thought of travelling for that time would only increase the pain. Natural reason looks at this and asks why. Faith looks at this and waits for God to reveal Himself. 
When he arrives, he takes Isaac alone. They go alone to finish the work. He assures the servants that he and Isaac will both return. He has no doubt this time. The word of the Lord cannot fail. Abraham knows that God Who gave life to parents who were as good as dead, Rom. 4. 19, can give life to the dead body of Isaac.
Isaac asks the question that Abraham must have dreaded. He realises that there is no lamb. Abraham assures him that God will provide. Here is a beautiful picture of Calvary. Father and Son travel a lonely journey. The Father has the fire and knife, Isa. 53. 6; Zech. 13. 7. The son carries the wood, John 19. 17. Together they go to the appointed place. Isaac is bound to the altar and Abraham prepares to slay him.
How far would our faith take us in the path of obedience?

Memory Verse: 'And Abraham said, My son, God will provide himself a lamb for a burnt offering: so they went both of them together', Gen. 22. 8

February 1.	Genesis 22. 11-24.
The Substitute for Isaac.
As Abraham raises the knife to offer Isaac, the Lord calls him again. This time, He calls him by name twice. It is the first time that the Lord speaks in this way. It shows an urgency that cannot be ignored. The Lord may have requested the offering but once Abraham proves his faith, He ensures that Abraham does not go further than He wishes. Abraham has demonstrated that his faith will rise to any test.
Abraham looks round and sees a ram caught by his horns in a bush. This is the first mention of horns in Scripture. They picture the strength of the beast. They are also linked with the altar, which had a horn in each corner. The priests used horns to call the people together. In this, we see a picture of the work of Christ. He is strong. He controls every aspect of His death. This is seen in what He said, Matt. 26. 2, and how He said it, John 12. 32, 33. The ram was trapped but our Lord restrained Himself. His offering provides the only secure foundation on which God put away sin. Because of His finished work, the purpose of God will be fulfilled as heaven and earth are gathered together in one. 
Abraham rejoices as he sees a substitute for his son here. He offers up the ram instead of Isaac. There is no substitute for Christ. He is the only One Who could finish the work. Abraham offered in anticipation of Christ, John 8. 56. We now look back to the work of Christ. It is not simply that we need His work. Paul makes clear to the Galatians that we cannot bring anything but Christ. The glory must be His alone. Many will not be saved because they refuse Him. Others miss out because they will not accept that they cannot add to His work. Faith in Christ turns its back on every other avenue for Him, Phil. 3. 7, 8.    
Abraham calls the place 'Jehovah-Jireh', 'the Lord will provide'. He answered Isaac with the promise, 'God will provide', v. 8. He sees the provision of God at that time. He also anticipates what will take place two thousand years later. He  rests in the assurance that the Lord Who provided a ram will later provide the final answer to the question of sin. It is a truth that all who know the Lord rejoice to own. The Lord tells Abraham the extent of His provision. He confirms every promise that He has given in the past. It is all centred in the son. He promises a double inheritance. In chapter 12 verse 7 and chapter 13 verse 15, the Lord spoke of the seed in terms of earthly things, sand and dust. In chapter 15 verse 5, He spoke of the seed in terms of the stars of heaven. Now He brings the two together showing that the basis of blessing for earth or heaven is the same faith that Abraham exercised here. All creation will own his authority. His seed alone will be the source of every blessing. This is a picture of the triumph of the cross. It can only come in the light of the price of eternal redemption paid at the cross by the Son. 
As Abraham returns, he learns that his brother now has a family. Eight sons are named but the most significant detail is the daughter of the eighth. Eight speaks of a new beginning. On the basis of that, the bride of Isaac is identified. Rebekah is seen for the first time. It reminds us that there could be no bride for the Lamb until the cross is complete. Just as there is no mention of her before this offering, so the Church is not seen until the Lord returns to heaven in resurrection power.
Are we always instant in obedience to our Lord?

Memory Verse: 'And in thy seed shall all the nations of the earth be blessed; because thou hast obeyed my voice', Gen. 22. 18
February 2.	Genesis 23. 1-20.
The Death of Sarah.
The picture of the Church continues in this chapter and the next. Rebekah's birth speaks of the formation of the church on the day of Pentecost. This chapter pictures Israel being set aside for the duration of the church age. The next pictures the bride being brought out of the world and presented to Christ. 
It would appear that Sarah and Abraham are apart at the time of her death. There may be good reasons for this. Abraham is a herdsman so he has to provide pasture for the flocks and herds. He is at Beersheba. This appears to be in a desert place but there is a well to water the animals. Sarah is in the city of Arba, one of the mighty men in the country.  Often we have a similar choice to make. Beersheba reminds us that we can live in a wilderness to the eyes of men, but find satisfaction in the promises of God. Kirjatharba suggests that we may be in a city of great men but only know what the world offers. The first is a place of refreshment and rest. The second is a place of death as far as testimony is concerned. The gospel narratives give an illustration of how this was true for Israel. There were men who appeared to be great men in the word of God but they were hypocrites in the sight of God, Luke 12. 1. They were motivated by appearance and pride.
Abraham mourns for Sarah. He then asks for a place to bury her. The character of Abraham is clear. No one would consider refusing him a place. They know that he is a great prince so he can have the best place. This is the testimony that we should all  cultivate. The Lord taught that we should live in a way which means that men glorify God because of our good works, Matt. 5. 16. Paul teaches that we must submit to the powers that be because they are  set in place by God, Rom. 13. 1-3. Peter adds that we may attract persecution because of our witness to the Lord, but this should never happen because of our general behaviour, 1 Pet. 2. 20; 3. 14-16; 4. 16. 
Abraham asks for the cave of Machpelah, which belongs to Ephron. The name means a doubling. It shows the faith of Abraham again. In the eyes of men, he is burying a dead body: evidence of the end of a life. To the eye of faith, he is anticipating the certainty of growth and the fulfilment of the promise. We rejoice to know that our Lord will do everything that he has promised. Failure on our part may mean that there are hindrances, but He cannot fail fulfil his word. 
Ephron immediately offers Abraham the cave that he asked for and the field. He tells him that the price is nothing. He can bury his dead. No doubt this is a sign of respect. Abraham cannot accept a gift. It may be that Ephron is sincere.  He may have no hidden agenda but we need to remember that any action we take may have consequences later. Abraham is careful to weigh out the full price for the land in a way that is open for all to see. He will not accept a gift. We cannot afford to compromise. We must openly avoid every appearance of evil, even if it is only by association. 
The narrative now identifies the place of burial as Hebron rather than Kirjath-Arba. It is a picture of fellowship with God. The price is paid so we can now enjoy this to the full.
Are we careful to be completely honest in all our dealings?

Memory Verse: 'And the field, and the cave that is therein, were made sure unto Abraham for a possession of a buryingplace by the sons of Heth', Gen. 23. 20
February 3.	Genesis 24. 1-14.
The Bride: A Servant Sent.
The time has now come for Isaac to receive a bride. This is one of the clearest pictures of the work of the Spirit of God today. He is sent to prepare a Bride for Christ. The chapter starts with Abraham sending his servant to find a bride. This is a picture of the work of the Holy Spirit. In the grace of God, He uses men as His servants to accomplish this. There is a tremendous encouragement for us. We are fellow-labourers with Him, 1 Cor. 3. 9. We can only marvel that the mighty God has chosen to use us to fulfil His purpose.
Abraham recognises that the Lord has blessed him in every way. He knows that the word of God must be fulfilled but he also knows that Isaac will need a wife. He takes steps to ensure that he has a suitable bride. This is a picture of our Lord. He is 'Heir of all things', Heb. 1. 2. He must have His bride before the time when He is manifest in all His glory to receive His inheritance. 
The  servant is told to return to his family. This pictures the truth that the bride for our Lord must come from men. She must not come from spiritual inhabitants of the heavenly places.
The servant asks what would happen if she will not come. Abraham is certain that this will not happen. He sends the servant in the assurance that the Lord will guide. He has learned the lesson of faith. Human reason would suggest that there can be no certainty. Abraham is in no doubt. This is not pride. It is confidence in God to fulfil His promise. The world will often accuse us of pride when we claim the promise of God. They fail to see the deception of the devil. In reality, they are the ones who are showing pride because they think that they can answer to God for themselves.
Under no circumstance can Isaac be allowed to return. The bride must also be ready to leave her family for Isaac. If the servant cannot find someone who is ready for this, he is free from his obligation. This is a picture of the work of Christ. He came once to put away sin, Heb. 9. 26. He will not come back again until His bride is complete. We are called to follow the Lord without seeing Him, 1 Pet. 1. 8. The Holy Spirit may speak through the Word of God. His servants may teach us the truths of God. This cannot save. Repentance means that we are prepared to leave everything behind for Him. 
There is a practical lesson regarding marriage here. Any child of God who is looking for a partner for life must wait for the Lord to provide someone who shares their desires. It is not enough that they follow an outward form, there must be unity in the details of their life together. The Lord sees the heart. He will guide those who wait on Him so that husband and wife are fitted for each other in every way. If this is not so, the home will be divided. Once a marriage takes place, a new home is set up. Their responsibilities are to each other. Family ties cannot be allowed to interfere with this relationship.
The servant comes to the appointed place. He waits to see what will happen. He starts by praying about the choice that he must make. He knows the importance of finding the right person. He suggests a sign so that the Lord can confirm this to Him.
Do we make every decision a matter of prayer?

Memory Verse: 'And he said, O Lord God of my master Abraham, I pray thee, send me good speed this day, and shew kindness unto my master Abraham', Gen. 24. 12
February 4.	Genesis 24. 15-31.
The Bride: Rebekah Found.
The Lord answers before the man could finish his prayer. As he looks up, he sees Rebekah coming to draw water and immediately recognises her beauty. As she fills the pitcher, the servant asks for a drink. She gives him the drink that he requests. As he finishes, she offers to draw water for the camels as well. The man can hardly believe what is happening. He prays. While he is praying, the Lord sends the answer. He thought Abraham was asking for something difficult. It is rapidly becoming one of the easiest tasks he could have done. He considers the circumstances as the camels drink, then he presents jewels to Rebekah. He asks her about her family. We can only imagine the surprise as she confirms that she is from the family of Nahor, Abraham's brother. 
Before he is able to say more, she offers him lodgings for the night. This confirms that it is the will of God. He immediately worships God. He is certain that God has directed perfectly. It is easy to see that God's way is perfect, Psa. 18. 30, when we look at incidents such as this. They are here to remind us that His way is perfect even when the way is hard. Our circumstances are never more difficult than the way that our Lord trod. This servant has the tremendous assurance that he has experienced the direction of the Lord. We can learn from his testimony. He testifies that he was 'in the way'. This is vital. It is not enough to pray for help. We must be prepared to obey the Word of God. We can only know the confidence of His direction when we are obedient to His Word. He does direct at all times, but we will not be conscious of this unless we obey His voice. We need to realise as well that we will not always have signs such as He gave on this occasion. There are many times when we are led in ways that we cannot explain, yet we look back to see that the Lord has directed us aright. 
Rebekah hurries back to her family to tell them what has happened. She is full of the news that she has received. They can see that the man is genuine by the earring and bracelets that he has given.
Rebekah's brother, Laban, runs out to the well to greet the servant and repeats the welcome. It is likely that the invitation of a woman would not be enough. It is good for us to remember this. There are occasions when something may be said, but it is not always best to act on this. The servant waits for the more formal invitation before he leaves the well. He does not want to embarrass the family. It is also a good example for us to make sure that we are careful to prove that any invitation we give is clearly intended. We do not want people to feel that we are only asking because it is expected. 
They acknowledge that the servant is blessed of the Lord. It is clear to Bethuel and the rest of the family that the Lord has blessed Abraham. Possibly they have been waiting for news of how he has fared since leaving home. Now they can rejoice in the assurance that the Lord was in all that has taken place.
Are we as quick to give thanks as to pray?

Memory Verse: 'And he said, Blessed be the Lord God of my master Abraham, who hath not left destitute my master of his mercy and his truth: I being in the way, the Lord led me to the house of my master's brethren', Gen. 24. 27
February 5.	Genesis 24. 32-49.
The Bride: The Family Asked.
The servant comes into the house and the camels are fed. He asks to explain his task before he eats. This is faithful service. His work must be the first priority. We need to remember that we are called to a work that is of greater importance. It must take first place even if it means that it comes before our food. 
The servant starts by explaining his position. We must be equally careful to explain that we are only servants, sent out by our Lord to do a work for Him. The servant tells of how the Lord has blessed Abraham. He speaks of his glory and the wealth that he has obtained. He is careful to emphasise that it has all come from the hand of God. This is important for us to realise. We are called to tell of the glory of our God. We are not expected to preach of a Saviour alone. We must tell of One Whose glory surpasses all others. 
The servant then tells of the son, to whom the father has given all that he possesses. This is the next part of our message. We preach a Saviour and Lord Who is Heir of all things. He has received glory from the Father. We know that it is the Father's delight to give Him the Kingdom at the appointed time. 
The servant states that his work is to find a bride for Isaac. We have the wonderful message that the Eternal Son wants people from this earth for Himself. This is a picture of the full extent of our joy. We can tell those who will hear of all that the Father has prepared for them that love Him, 1 Cor. 2. 10. We learn that, whatever the Lord gave Abraham and the other saints of that time, He has some better thing for us, Heb. 11. 40. 
The woman must come from this place, but she must be prepared to leave. If she will not follow, the servant has fulfilled his work. This is an encouragement for us if we fail to see results. As long as we are faithful to our calling, the Lord asks no more from us. We must make clear that to love Him means we will bow to the claims of the Lord. We are not simply obtaining professions of faith. The Father's pleasure is to give our Lord a bride from the sons of men. She will be dedicated to Him. She will not be half-hearted in her allegiance. 
Finally, he tells of the way in which the Lord had answered his prayer. He prepared the way for Rebekah to arrive at the well as he was praying. It is not simply a verbal message. He is careful to show that he is in the good of the experience personally. This is what gave power to the witness of Paul at Thessalonica, 1 Thes. 1. 5.  We should testify to our Lord in all His fulness. We can consider His heavenly glory. We can tell of the glory of the inheritance which is laid up for those that love Him. We must also be able to testify to what He is to us in our lives. Many will not be impressed by the proclamation of a Saviour in heaven Who has such glory. They want to be certain that He is interested in them today. 
The result of the servant's words is that they cannot refuse. The Lord is evidently in this. This is the source of real power in our witness for our Lord.
How faithfully do we bear witness to our Lord and Saviour?

Memory Verse: 'And the Lord hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and menservants, and maidservants, and camels, and asses', Gen. 24. 35
February 6.	Genesis 24. 50-67.
The Bride: Rebekah Leaves.
It is clear to both Bethuel, Rebekah's father, and Laban, her brother, that the Lord is in this. He cannot be denied. They agree to let Rebekah go with the servant. Once he has their consent, he presents the gifts that have been sent for the bride. There are jewels of silver and gold as well as raiment. This is a picture of what our Lord gives us when we trust Him. The silver speaks of redemption, reminding us that we have eternal redemption, Heb. 9. 12. The gold speaks of Divine nature, reminding us the we are partakers of the Divine nature, 2 Peter 1. 4. The raiment speaks of righteousness, reminding us that He gives righteousness to all who believe, Rom. 3. 22. What we receive far surpasses the gifts that Abraham gave on behalf of Isaac. We should be constantly amazed at the position we enjoy in Christ through grace.
The servant offers gifts to her brother and her mother as well. It appears that Laban has assumed the role of head of the house. It is likely that the age of Bethuel prevents him from fulfilling this responsibility. This reminds us that we have a duty of care for our families. If someone  makes a profession and uses it as an excuse to escape his responsibility, he is denying the truth of God, 1 Tim. 5. 8. It also reminds us that the work of Christ has broken every bond that we have. While we must fulfil our duty, we cannot bow to the authority of family over the word of God.
After the meal and a night's rest, the servant asks permission to return. He has done his work, but he will not take advantage. Now he must return to perform the next task that Abraham may find for him to do. We must be prepared to fulfil our calling. We should not take advantage of the goodwill of others. We should not use one task as an excuse for failing to fulfil others. Bethuel and Laban ask him to allow Rebekah to remain for a time. Although a casual reading suggests that they are only asking for a few days, they are really asking for a longer time. It is likely that they want her to stay for as much as a year. The request shows the character of the world. It will always raise the temptation not to obey at once. The devil knows that if he can persuade someone to delay when the Spirit calls, they may never have the chance again. Someone was touched by Christians singing "None but Christ can satisfy" as she went to a dance. She decided to delay until the next day, but was killed that night. This could be repeated many times,
They ask Rebekah. She willingly agrees to go. She has never met the man whom she will marry. She has heard enough about Isaac from the servant to be ready to go out to meet him, even if she has never seen him. This is a picture of how our hearts should respond to the Lord. We ought to be marked by love for all that we know of Him and joy in anticipation of the moment when we shall meet Him, 1 Pet. 1. 8.         
As they come towards the end of the journey, she sees Isaac. He is coming to meet them. If she longs for him, he longs for her. She puts on her veil to show that she is reserved for him. He gladly takes her to be his wife.
Are our hearts longing to see our Lord?

Memory Verse: 'And the servant brought forth jewels of silver, and jewels of gold, and raiment, and gave them to Rebekah: he gave also to her brother and to her mother precious things', Gen. 24. 53
February 7.	Genesis 25. 1-18.
The Death of Abraham.
We now come to the last years of Abraham's life. He marries again. This time his wife is Keturah, or Incense. This is a common feature of idolatrous practices. It appears from the sons that this is true in her case. A number of the sons appear as enemies of the nation later in the Scriptures. It is a warning to us. Abraham was rejuvenated. A similar picture is seen with Hezekiah. When he is given an extra fifteen years, he has a son who brings shame. We all need to be careful to ensure that we are faithful to the end of our pathway. Years of faithful service can be ruined by a lapse in our last days.
Abraham appears to foresee trouble because he sends the later sons away. He gives them   gifts, but the inheritance is handed down to Isaac as the Lord indicated. The fact that they are sent to the east is a reminder of the initial rebellion after the flood, Gen. 11. 2. There is a reminder here that sin always has consequences. Isaac is the heir of the promises, but there are many who can claim a part because of their relationship. They are satisfied with the gifts as far as we can tell here. There is always the danger that this will not be the case. It is a warning to us that many complications will arise if we yield to the flesh instead of obeying the Word of God. We need care to avoid bringing similar circumstances on ourselves in respect of the promises that we receive from our Lord. We do not have an earthly inheritance, but we can lose spiritual growth and vitality. The cost of compromise is as great for us in the spiritual realm. We cannot measure what we will lose.
Abraham dies and is buried with Sarah in the field of Machpelah. His description shows the value that the Lord set on his life. He reached a good age. He had a full life. These are two aspects of the same truth. It is a challenge to us. It pictures a man who has come to the end of his life with no regrets. Paul has the same testimony. He tells Timothy that he has fought a good fight and finished his course, 2 Tim. 4. 7.
Isaac and Ishmael bury Abraham. This is the only occasion when we read of unity between the two sons. It is a sad reflection of the character of the flesh. There is constant enmity until death. There is a sense in which we see this with our Lord. Many profess to respect Him as a teacher but they will not trust Him as a Saviour. In reality, they are rejecting Him in exactly the same way as the Jews. In effect, they are like Ishmael burying Abraham. He had no place for his father in his life, but makes a show at his death. 
Isaac then returns to the well, Lahai-roi. Wells are the characteristic of the life of Isaac. Abraham builds altars to the Lord. Isaac is found by the wells. There is a lesson for us here. Abraham shows his devotion to the Lord by building an altar at every landmark in his life. Isaac shows his enjoyment of what God offers as he spends time by wells. This speaks of satisfaction in what God provides. He returns to the well which Hagar found after the birth of Ishmael. Ishmael has moved on. He trusts his own power. Isaac rests in the assurance that the Lord is with him. 
The sons of Ishmael are listed, each being associated with a town and a castle. They were princes, but not with God.
Are we living for the flesh or the Spirit?

Memory Verse: 'Then Abraham gave up the ghost, and died in a good old age, an old man, and full of years; and was gathered to his people', Gen. 25. 8
February 8.	Genesis 25. 19-34.
The Birth of Jacob and Esau.
We now come to the family of  Isaac. He is the child of promise. He also pictures the Son in all His glory at the right hand of God. 
Isaac took Rebekah to wife at forty, but has to wait for children to be born. They wait for twenty years before Rebekah conceives and their desire is granted. She soon finds herself in distress as the children grow in the womb. Sadly, it is a picture of what is coming. She can feel the struggle of the two sons as they grow. She would fear for her life but she shows wisdom. She turns to the Lord to discover the reason. This is always the right course. Isaac prayed for the child to be conceived but he appears to think that he has an answer. He does not think about the need for continuing prayer. This is important for every parent to remember. Conception is the start of a life. There may be complications before the child is born so this should be a matter of prayer. There is a need for wisdom at every step of the life so we still need to pray even when the children have grown and left the home. We need to bring their needs to the Lord at all times. The Lord controls our circumstances and He may use them to draw us out to Himself. 
The Lord reassures Rebekah. She will have two sons. Both will become the father of a  nation. This is a picture for us of the conflict that continues in us throughout life. We have a carnal and a spiritual nature. The carnal is sinful, the spiritual shows desires for God. The two will always be in conflict. There is no basis for peace between them. 
The two sons are born. The first is red and hairy. He is named Esau. He is a picture of the flesh. The word for red is a derivative of the name, Adam. Hair symbolises the strength of a man. We immediately see the picture that Esau is self-sufficient.
The second son comes. He is holding his brother's heel. He is called Jacob. This literally means to hold the heel. It can suggest someone who supplants others or someone who is dependent on others. Jacob shows characteristics of faith throughout his life. At first, he adds his own efforts, but he learns to trust God as he progresses through life.
Their basic character is clear in the first record of their lives. Esau is a skilful hunter. He comes in from the field and is hungry. He asks for some of the pottage that Jacob has prepared. Jacob offers it in return for the birthright. Jacob has immediately shown the value he sets on the promise of God. Esau shows his character as someone who is only looking at life in the present. The birthright has no value for him because it relates to the future. He might well argue that neither Abraham nor Isaac have anything to show for their faith. For the most part, the promise relates to the time after he has died. Jacob recognises the truth of the promise. He believes even with nothing to show. 
The result is that Esau is ready to accept Jacob's offer. As far as God is concerned, he despises the promise and as first-born. The result is that he loses his inheritance for some food.
Are we careful to seek the guidance of the Lord in every circumstance?

Memory Verse: 'And the Lord said unto her, Two nations are in thy womb, and two manner of people shall be separated from thy bowels; and the one people shall be stronger than the other people; and the elder shall serve the younger', Gen. 25. 23
February 9.	Genesis 26. 1-16.
Isaac and the Philistines.
There is another famine in the land. Isaac goes into the country of the Philistines to escape from its effect. There is no indication that the Lord directs Him in this. It is a warning to us of the folly of moving without the Lord. The context may also be significant. The actions of Jacob and Esau show their true character. Immediately after this, Isaac shows his true character. He tries to escape the famine by his own efforts. It is no surprise that he will soon try to give Esau the blessing that the Lord has prepared for Jacob. It does not matter how long we live a Christian life, the flesh will still appeal to us. It is easy to be deceived into following its ideas. Isaac goes to Gerar, as his father had done years earlier. The Lord steps in to prevent him from going into Egypt. He tells him to remain where he is. He gives the assurance that He will be with Isaac. It is good to have this in a specific way rather than a general promise. It is easy to quote the word of God. There are times when we may cling to a promise out of context. We need the assurance that the promise is true for us today without reservation. 
The Lord repeats the promise that He gave to Abraham. He is told that his seed will multiply like the stars of heaven and will be a source of blessing to all nations on earth. It is notable that Isaac is seen as a picture of Christ in the New Testament. His seed is like stars and he is the picture of the heavenly seed.
Isaac goes to Gerar and deceives in the same way as his father had done. It is sad to think that he shows the failure of his father even though he never saw the action. Abimelech sees the way he acts and recognises that Rebekah is his wife. It brings another sad situation where the child of God is rebuked by a man of the world for his conduct. The fact that he was there for a long time without any problem suggests that there was no reason to fear. The charge of Abimelech confirms this.
Although the deception lasted for a long time, nothing is recorded of that period. As soon  as the deception is confessed, there is a record of growth in his fortune. This reminds us that we can often hinder the Lord by our efforts to help ourselves.  
In one year, he reaps a harvest of one hundredfold. The hindrance has gone. The Lord is now ready to set His seal on His man. Isaac becomes great. He quickly begins to abound until he is very great in the eyes of men. The result is that envy comes. 
The Philistines are not happy with such a man in their midst. It is sad to see the character of the world. He is not asked to leave when his sin is discovered. When we sin, the world is happy because we cannot expose their failures. When he prospers, they ask him to leave. It is when we prosper that the world will try to remove us. It sees the evidence of a life of faith and of righteousness. We expose the shortcomings of the flesh. We bring glory to God by the way that we live. Paul reminds Timothy of this principle when he says, 'All that will live godly in Christ Jesus shall suffer persecution', 2 Tim 3. 12. Our Lord warned us that the world hated Him so it will hate us as well, John 15. 18-20.
What testimony do we have among those where we work?

Memory Verse: 'Then Isaac sowed in that land, and received in the same year an hundredfold: and the Lord blessed him', Gen. 26. 12
February 10.	Genesis 26. 17-35.
Isaac and the Wells.
The next event in the life of Isaac is another parallel with his father. The Philistines envy the prosperity of Isaac. He goes into the valley of Gerar to find water. He starts to dig the  wells that Abraham dug. He calls them by the same names as his father. The Philistines had filled them after the death of Abraham. This is a picture of the need to return to the truth of God and find our satisfaction there. We do not know why the wells were left. It may be that Isaac was busy in another area so the Philistines thought that he did not need them. If we realise that we have lost the blessing of the Lord, we need to return to the true source. 
Isaac sees a need for more water. The wells are not adequate so his men dig a new well. This reminds us that we should never be content to remain where we are in the things of God. There is always a need for progress. As soon as we try to move forward, the hostility will start. The Philistines will be happy to stop the wells. They may choose to use the wells. What they will not want is for us to enjoy the good of the water. 
The first time that the contention is seen is when Isaac's men find a spring of water. The Philistines certainly do not want to see evidence of life and refreshment for Isaac. They immediately start to strive for the well. Isaac called the well Esek which means contention. Isaac moves away from the contention just as Abraham left Lot when there was strife. This is a good example for us. We should not be marked by contention unless the truth of God is challenged. A similar pattern is seen when they dig another well. The Philistines claim to what Isaac and his men have found. This time Isaac names the well, Sitnah or Hatred. Here is the evidence of the flesh at work. What started as contention has soon become hatred. It is a pattern which is seen most clearly with our Lord. He could say, 'They hated me without a cause', John 15. 25. The flesh knows that it cannot offer anything like this. It  does all it can to prevent others from enjoying what it cannot offer. Finally, they dig a well without contention. This is called Rehoboth, or Room. The fact that it is the third suggests the thought of resurrection. The flesh can never lay claim to this. This is the centre of the message that the apostles preached. It proves the power of the Lord beyond question. 
The Lord appears to Isaac once more as he goes up to Beersheba. He gives another promise of blessing and prosperity for him. The Lord will always encourage those who genuinely desire to find the old ways and to walk in them, Jer. 6. 16. 
Abimelech comes to Isaac with two of his men. Isaac challenges him about the attitude of his men. The Philistines acknowledge that the Lord is blessing Isaac. They speak of the the need for them to come to an agreement. The flesh has failed to claim the blessing through  strife. It will try use an agreement. Isaac is content to be at peace as we should be, Rom. 12. 18. We must be faithful to the Lord in all that we do and prove His goodness.    
As Abimelech returns, the servants of Isaac tell him about another well that they have found. Isaac calls this well, Shebah: an Oath. He calls the city Beersheba, the Well of the oath. He now has the confirmation of the hand of the Lord in all things.
Are we consistent in searching out the truth of God?

Memory Verse: 'And the Lord appeared unto him the same night, and said, I am the God of Abraham thy father: fear not, for I am with thee, and will bless thee, and multiply thy seed for my servant Abraham's sake', Gen 26. 24
February 11.	Genesis 27. 1-29.
The Blessing of Jacob.
As Isaac ages, his sight deteriorates. He decides that the time has come for him to pass on the father's blessing to his sons. As he plans this, he does not take account of the purpose of the Lord. It is not simply that he does not see physically, his spiritual discernment is also lacking. The Lord has told Rebekah that the younger son will receive the blessing. It would appear that he has not asked the Lord about his death. He will live for a further forty years. This is often the case with us. It is easy to see the evidence of advancing years and think that we cannot continue. We need to recognise that the Lord may have other ideas. It is good to ensure that we have prepared for the future, but it is also important to continue. Many testimonies have failed because saints have lost the balance in this respect. Isaac's action proves to be unwise as he separates the family. They are never  together again after this time.
Isaac sends Esau into the field to hunt venison and prepare the savoury meat that he loves. He is allowing his love for things that satisfy the flesh to override spiritual discernment. We must ensure that our judgement is always guided by the word of God. As soon as we act on what pleases us, we are opening the way to danger. Our desire must be to glorify God in every aspect of our life. Paul reminds the Romans and the Corinthians of the need for this in respect of how our actions affect other saints, Rom. 15. 6; 1 Cor. 10.31.
Rebekah hears Isaac and schemes to ensure that Jacob receives the blessing. She sends Jacob to fetch one of the kids from their own flock. She assures him that she will arrange the food for Isaac and ensure that Jacob receives the blessing. Both Rebekah and Jacob are aware of the promise of the Lord. Sadly, neither of them appear to recognise that the words and actions of Isaac cannot alter this. Once again, this is a common failing. Most will fall  into the trap of trying to do something in similar situations. The result of this suggestion is that they act in a deceitful way. The world will say that the end justifies the means. Faith will always be content to rest in the certainty that the Lord cannot fail. Scripture shows us that faith will be rewarded but the flesh will bring trouble, Isa. 30. 15-17. If Rebekah instigates the deceit, the only concern that Jacob raises is that he might be discovered. He does not appear to be concerned for right or wrong. We need to remember that the Lord will never ask us to act against His Word or His character. Esau can never recover what he has rejected earlier because the Lord will hold him to his confession. 
Jacob obeys his mother. She prepares him for the deception and he goes to his father with the meat that he desired. Jacob now brings the Name of the Lord into the deception. We may criticise him but there is little difference when we make our plans and ask the Lord to bless us. Jacob will receive the promises but he must learn to depend on the Lord. Isaac blesses Jacob in the assurance that this is what the Lord intends, v. 33. For the next twenty years, Jacob will learn from God that he can do nothing. The same was true for Israel. The Lord may give the request but send leanness into our souls, Psa. 106. 15. We will never learn what the Lord would have done, we can only guess. It is likely that He would have brought a blessing which far surpasses anything that Jacob could have imagined.
Do we scheme to obtain the blessing or trust in the Lord?

Memory Verse: 'Therefore God give thee of the dew of heaven, and the fatness of the earth, and plenty of corn and wine', Gen. 27. 28
February 12.	Genesis 27. 30-46.
The Blessing of Esau.
Esau comes to bring his father the meal of savoury meat that he wanted. As soon as Isaac hears Esau speak, he realises the mistake that he has made and trembles at the thought. He has given Jacob the blessing of the first-born and he is certain that Jacob will inherit this. We do not know how Isaac is so certain about this. If Isaac had told Esau what he told Jacob, it would not alter the purpose of God. It appears that Isaac was given a direct confirmation from God of the blessing that he should give. 
Esau realises the enormity of what has happened. He chose to despise his inheritance but when the time comes, he still wants it. He fails to realise that he is dealing with God. He also refuses to acknowledge that his own folly has returned on him. This is typical of men. They try to escape from the consequences of sin. They are too proud to accept their fault.  We do not know what would have happened if Jacob had left matters with God. We do not know what would have happened if Esau had repented. He cries to his father to give a blessing. He is embittered at the thought that he has no blessing. It is more than he can bear but it is his fault that he despised the birthright. 
Isaac recounts how Jacob has taken away the blessing by subtlety so Esau is left with nothing. Esau then blames his brother for the loss of both the birthright and the blessing. He conveniently ignores the fact that he was prepared to barter the birthright. When he did that, he lost the true claim to the blessing. We can be certain that had Jacob waited, he would have received both without the trouble that arises here. There is some justice in Esau's complaint. 
As often happens, when Jacob and Rebekah tried to work things out for themselves, they gave reason for others to criticise. All Isaac is able to offer Esau by way of compensation is the prospect of living by the sword and breaking the dominion of Jacob. We learn from the later passages of Scripture how this was fulfilled. The cost of one action cannot be measured because it reaches to the end of Scripture. There is chastisement from God as well as enmity from men. We must be careful to ensure that we move in faith, such that we are not guilty of stirring up unnecessary opposition.
Esau leaves his father and plans the murder of his brother. Esau may gain more sympathy than Cain, but their character is clearly shown to be the same. The flesh controls them so they turn to murder. In Esau's case, he is more controlled in his actions, but the bitterness builds in him. 
Rebekah arranges for Jacob to be sent away to her family until Esau's anger dies away. She does not accept that she is the cause of the anger. She thought it would take a few days. In reality, the few days become twenty years. She possibly never sees her son again. He suffers from Laban in the same way as he treated Esau.
Are we always careful to set spiritual values above the natural? 

Memory Verse: 'For ye know how that afterward, when he would have inherited the blessing, he was rejected: for he found no place of repentance, though he sought it carefully with tears', Heb. 12. 17
February 13.	Genesis 28. 1-22.
Jacob at Bethel.
Isaac tells Jacob to go to Laban and to find a wife from his daughters. Jacob is guided by wise counsel, but it comes out of the deception and fear of consequences. Jacob needs to find a wife as Isaac suggests. The women of Canaan are not suitable for him. The family of Laban is the obvious place for the same reasons as Abraham used. What is sad is that the real reason is to protect Jacob from Esau's anger. We need to be open in all our dealings. We should conduct ourselves in a way that encourages peace with others whenever possible, Rom. 12. 18.
As far as we can tell, Jacob never sees his mother again. For many years, Isaac has no contact with his children. Isaac acknowledges that Jacob will inherit the blessing of God. If he had asked God earlier, things might be different. If he had listened to his wife, the enmity might have been avoided or lessened. The sad lessons are evident. Both Isaac and Rebekah are in the wrong. It is wrong to try to bring about God's purpose by our actions. It is equally wrong to try to act against the purpose of God. We need to commit every step of our life into the hands of God.
Esau learns why Jacob has been sent away. He tries to regain favour by taking a wife from the family of Ishmael. He realises that the Canaanites are not suitable. He fails to see that Ishmael is governed by the flesh. He only has a natural relationship. In today's language, he is finding a wife among those who profess Christ without ensuring she is a true believer.
Jacob sets out for Haran, and stops to sleep on his journey. There is no thought given to his decisions. He is still not asking the Lord to guide him. He simply finds a convenient place to stop. In the goodness of God, he is led to the right place. This is the sovereign dealing of God. We can all look at times in our experience when the Lord uses our circumstances to guide us. They are not reliable, but we should be thankful that He can still control them for His glory. He chooses to reveal Himself to Jacob in a dream that night. He confirms what Isaac has said. He assures Jacob in the dream that there are angels watching him. For all the failure that we can see in the path, the Lord sees the heart and draws Jacob to Himself. 
God promises Jacob that He will go with Jacob and protect him in every place. This should be all that Jacob needs, but he still has to learn the lessons which his parents failed to show. The way Jacob thinks is seen in his response. He knows the Lord is there and he is afraid. It is easy for us to criticise him but we should remember that God is holy. Jacob may have been aware of the sin which brought him there. He would have reason to be afraid that he nay have to face the consequences of his sin. He knows it is the place where God dwells. He sees as well that it is the gate of heaven. In the New Testament, where a company of saints gather to the Lord alone, His rule should be seen in all that we do.
Jacob does not know how to respond as yet. He does not have the full confidence to rely on the promise without reserve. He vows that if the word of God is fulfilled, he will own Him as his God, recognise His house, and tithe his increase. This is a sign of the faith that he has, even if it needs to develop. We do well to look for this in the saints. We should assist the growth of faith rather than judge their shortcomings.
What is our response to the promises of God to us?

Memory Verse: 'And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven', Gen. 28. 17.
February 14.	Genesis 29. 1-14.
Jacob at Haran.
Jacob arrives at Haran and finds three flocks of sheep by a well. They are waiting to be watered.  There is a stone lying over the well to protect the supply of water. They will only remove the stone when all the flocks are ready to be watered. Jacob asks the men for the name of the city. He finds that he has indeed arrived at Haran. He asks about Laban. They tell him that Laban's daughter, Rachel, is bringing the sheep at that very moment. 
Jacob is used to dealing with flocks. He points out that the day is still hot. It is not right that the flocks should be gathered by the well. They need to be watered and allowed to return to feed. The men of the city explain the reason while Rachel is coming to join the others. The stone is rolled across the well and it is only removed when everyone is present. There would be a good reason for this. It is probably because the sun would evaporate the water if the well was left open. The reason may be sound, but it suggests that they were not really concerned for the welfare of the sheep. They were thinking of their own convenience. This should be a challenge to us. We must never force the welfare of the saints to fit our timetable.
It also illustrates a little of the significance of the words of the Lord. He says that His sheep hear His voice and follow Him. We think of farmers keeping sheep in separate fields. We need to realise that the world has a mixture of many 'flocks'. There are many voices calling in different directions. This is true in terms of the false philosophies and religions of men. Sadly, this can be true amongst believers. We need hearts that are in touch with our Lord, so that we can recognise His voice. Those who teach and lead need to ensure that they present the word of God clearly and plainly. 
While they are speaking, Rachel arrives. As soon as Jacob sees Rachel, he removes the stone so that he can water her sheep. He does what is good for the sheep. Sadly, his actions appear to be motivated by the beauty of Rachel more than any concern for the animals. It appears that he has already decided that she is the one whom he wishes to marry. He kisses her and weeps for joy. The men of the city may apply rules. Jacob responds to the call of a heart of love. This is a principle that we must obey. All our actions must be governed by love. Love will never ignore the claims of the word of God, but we are not bound by the orders of men. We must distinguish between what is the truth of God, and what is the tradition of men. Jacob is free here, because he is not under the rules that bound the others. 
Jacob introduces himself to Rachel. His mother is her father's sister. He is family. Rachel immediately runs to her father to tell him who has come. He comes out to meet Jacob. It would be wrong for Rachel to welcome Jacob. He waits for Laban to come. He does nothing to bring animosity in the family. For a month, he lives with the family. No doubt, he spends as much as he can of that time looking after the sheep.  Still, he acts wisely in the way he conducts himself. He is ready to wait for the opportunity to come. Although the hand of God is in all the details, Jacob is still moving according to natural reason.
Are our hearts tuned to hear the Lord speaking to us in His Word?

Memory Verse: 'And it came to pass, when Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Jacob went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother', Gen. 29. 10.
February 15.	Genesis 29. 15-35.
Jacob Earns His Wives.
Laban asks Jacob what wages he would like. He has an ulterior motive in this. Although he says that Jacob should not work for nothing, Laban knows that he will not demand a full wage. At this stage we are introduced to Leah. She is described as 'tender-eyed'. The idea of this is probably gentle and humble. It is similar to the bride's description of her beloved, S. of S. 5. 12. She would probably appeal to those who look for character rather than beauty. The description of Rachel emphasises that her appeal is external.
Jacob immediately offers to work seven years if Laban will allow him to marry Rachel. He judges by appearance, but the Lord appears to honour the one whom he rejects. Jacob still has to learn that character is more important than beauty in a spouse. There are however commendable features in him. He does not press a hard bargain. As far as he could tell, he may have been left to return to his family after seven years with nothing more than a wife. In this way, we can see a picture of our Lord. He came to minister to the needs of those around and to give His life as a ransom for the many who would believe, Mark 10. 45. The picture fails, but we must not allow Jacob's failures to hide what is commendable.
Laban agrees to this. It is clear from the first incident that Jacob is concerned for the flocks and herds. He will tend them in a way that is for their good, not his convenience. He is not dependent on the men of the city to water them. Laban anticipates that the flock will grow as long as Jacob is in charge. We can imagine him calculating the profit that he will get from this bargain.
The seven years pass quickly because of the love of Jacob for Rachel. He asks for his wife. Laban shows his true character. He probably knows that he can easily obtain a dowry for Rachel, but Leah is more difficult. When the time comes for Rachel to be given, he puts Leah in her place. Jacob does not recognise what has happened until morning. This is probably the result of a combination of darkness and drink. The marriage is complete. He is obliged to fulfil his vows to Leah. He is starting to reap what he has sown at home. Laban claims the custom of the land as his reason. He has not mentioned this in the past. His later actions suggest that he is more concerned for his own profit. Jacob chooses to serve for another seven years to earn Rachel. It appears that Laban allowed the marriage at the end of the marriage feast for Leah. He trusted Jacob to fulfil his bargain but also he knew that this would confirm that he was not going to practise another deception. 
The Lord sees what is happening. He gives four sons to Leah. Their names show the true character of the mother. She gives the first son the name Reuben, See a son, because the Lord has given her a son. The second is called Simeon, Hearing, because the Lord has heard her prayers. The third hints at disappointment with Jacob. Levi, Joined, shows she wants to be accepted. The fourth is called Judah, Praise, because she has now learned to give God the honour. It is sad to reflect on the failures of  Jacob. He has received the promises of God but he does not see the hand of God at work nor does he acknowledge the character of his wives. 
Let us be quick to see a godly character, and acknowledge it.

Memory Verse: 'And Leah conceived, and bare a son, and she called his name Reuben: for she said, Surely the Lord hath looked upon my affliction; now therefore my husband will love me', Gen. 29. 32
February 16.	Genesis 30. 1-24.
More Sons of Jacob.
If Leah shows her character when she names her sons, Rachel shows hers by her reaction. She is full of envy and bitterness. She asks Jacob for children as though it is his prerogative to give them. We can be certain that Jacob would have given her as many children as he could. We can also be sure that Rachel knew this.
Here is further proof that the flesh is controlled by lusts. It sets its heart upon whatever it will and refuses to accept that it cannot receive it. It becomes unreasonable in demands when its desires are not met. Rachel sadly prophesies her end. She asks Jacob to give her children or she would die. She uses a word that indicates more than two children. The Lord fulfils her request exactly. She receives two sons and dies. We need to be careful in what we say. The Lord is listening and He may choose to take us precisely at our word. 
Rachel schemes to fulfil her desires. She offers her handmaid, Bilhah, to Jacob in place of herself. This is what Sarai did when she was childless. The result is equally disastrous. She may not have known the circumstances. Jacob would know the history of the nation. Rachel shows her character when she names her son. She thinks that this is evidence that God has judged her condition. She uses the name, God. This suggests that her knowledge is not personal. She does not appreciate the ways of God. She only looks for her desires to be met. When she names her second son Naphtali, she emphasises her carnal nature. She chooses to  wrestle instead of trusting God. 
Leah follows her sister's example. She has fallen prey to the danger of discouragement. Jacob now has sons by Zilpah as well as Bilhah. It is sad when the godly are placed in such a position by continual discouragement. We need to do what we can to encourage the saints of God. It is easy to criticise, it is harder to encourage those who are facing trials. 
The actions of Leah are not exemplary, even if they are understandable. We need to avoid all contention with those of a carnal temperament. She does make any reference to the Lord when she names these two sons. She has given place to the flesh. 
Reuben finds mandrakes in the field and Rachel shows her character further. She follows the path of superstition. Mandrakes were thought to bring fertility. The Lord answers by giving  Leah another son, Issachar. This is a sad testimony to the fact that she had to barter for her place as Jacob's wife even if she does acknowledge the hand of God. He continues to bless her with another son, Zebulun, and a daughter, Dinah. She acknowledges His hand, but the wording again suggests that she has lost her enjoyment of His promises.
Finally, Rachel bears a son, Joseph. She acknowledges that the Lord has given her the son. She anticipates another son although she has to wait many years for this. Sadly, she is only able to see the Lord when He gives what she wants. She does not recognise that He wants our trust in every circumstance. Even if we never receive what we want, we can be certain that the Lord will give what is best for us. Perhaps she has learned some lessons. We certainly see a difference between Joseph and his brothers. Whether he learns this from  his mother or the father, we cannot tell. 
Let us learn to see the hand of the Lord in every circumstance of life.

Memory Verse: 'And she called his name Joseph; and said, The Lord shall add to me another son', Gen. 30. 24
February 17.	Genesis 30. 25-43.
The Service of Jacob.
Jacob asks Laban to allow him to return to his family. He wants to take his wives and children with him. He has found a wife and now wishes to return to his father. It is now that Laban shows his character in its fulness. He realises that his flocks and herds have prospered under the care of Jacob. He says that the Lord has blessed him because of Jacob. While this is true, it is also likely that Laban is saying what Jacob wants to hear. He offers Jacob whatever wages he chooses. This may seem generous but he is relying on the fact that Jacob will not ask a fair wage. He certainly will not want to be seen to take advantage. 
Jacob offers to take the weak of the flock as his hire. This is a strange offer. It may be that Jacob is trusting the Lord to vindicate him. It may be that he has already decided upon his deception. Laban willingly agrees to the terms that Jacob lays down. He thinks that he will be able to outwit Jacob and leave him with nothing. We see further evidence of how the flesh works. Laban sets out to deceive Jacob. He is determined to make use of him for his own benefit. He has no wish to see Jacob leave and he certainly will not let Jacob prosper if he can help it. 
Laban's plan is soon seen. He removes every beast that fulfilled Jacob’s conditions before he allows Jacob to take care of the flock. He is not content to allow Jacob to have even the weakest of the flock. He wants to leave him with nothing. Jacob has built the flocks from nothing but Laban is not concerned that he owes his prosperity to the efforts of Jacob.
Jacob offers to separate the flocks. He promises Laban that he is at liberty to claim any that does not conform to the terms of Jacob. This is a reasonable request, especially as Jacob is only interested in the feeble. Laban is still not content. He is determined to ensure that Jacob will leave with nothing, while he reaps the benefit of years of labour. He sends his sons away with all that meet Jacob's criteria. They set three days' journey between them.  Laban is taking great care to ensure that Jacob leaves with nothing. Here again we see the desire of the flesh to obtain all that it can at the least cost. 
Sadly, Jacob appears to engage in deception of his own although we cannot be certain. The Lord desires complete honesty on the part of His people. We must never engage in such dealings as we see here. Both men are  determined to gain at the cost of the other. Neither show any qualms about whether right or wrong is involved.
Jacob carefully watches every birth. Whenever one of the stronger cattle give birth, he takes steps to imitate the criteria which he agreed. He slowly becomes the rightful owner of every offspring of the stronger cattle. It may be that this is a response to Laban's deception. It may be that the Lord gives instruction to Jacob. We cannot be certain of his motivation. The actions of Jacob still require the Lord's help. They would not give a permanent result without this. The result is that Jacob prospers at the expense of Laban who finds himself left with only the weak cattle. He set out to deceive but the result is that he loses everything. The Lord may have honoured Jacob's agreement by giving strength to the weaker cattle. Because Laban chose to rob Jacob, he loses everything except what should rightly have been Jacob's. He has to pay for his deceit because the Lord leaves him where he began.
Are we always prepared to trust the Lord to honour our faithfulness?

Memory Verse: 'And the man increased exceedingly, and had much cattle, and maidservants, and menservants, and camels, and asses', Gen. 30. 43
February 18.	Genesis 31. 1-21.
The Flight of Jacob.
After another six years, the character of men is seen again. The sons of Laban complain that Jacob has gained from their father's goods. There is a common failing here. They are right in what they say but it needs to be set in a true context. Jacob has served Laban for fourteen years. He has built up the flocks of Laban from nothing to greatness. Laban  was determined to get more from Jacob when he was ready to return. On a number of occasions, Laban changed his agreement so that Jacob would not even receive what he had agreed. At least twenty years have passed, v. 41. Laban wanted to send Jacob away with nothing despite many promises to the contrary. Laban and his sons no doubt believe that Jacob has answered their deceit with some of his own. Their only real objection is that Jacob has beaten them at their own game. We can be certain that the Lord has watched over Jacob. There is nothing that these men can do to argue with him.
Jacob realises the seriousness of the situation in that Laban, as well as his sons, is unhappy with events, and God has now confirmed to him that he must return to Bethel. In the light of this, he calls his wives to tell them of his intention to return to his father. Sadly, he still finds the need to bring the name of God into the account of what has happened. He appears to be trying to justify his own actions. It is possible that God promised him all that he saw, but we never read that God sanctioned his devices for obtaining them. Let us be ready to wait on the Lord not only for His promises, but also for His direction as to how these promises are fulfilled. 
Rachel and Leah recognise that Jacob has earned the wealth of Laban. They soon agree to go with him to his land. Sadly, their reasons appear to be based on the fact that Jacob has prospered and their father has lost. Unlike Naomi, there is no clear evidence that Jacob has done anything to convince them that the promises of God are worth trusting. They tell Jacob to obey the command of God and they will go with him. They realise that their father has used them as merchandise. He was prepared to trade them with Jacob. He abused the profits that should have been their inheritance. Now they recognise that any inheritance they may have will only be with Jacob. They do appear to realise that God was in control. Any profit that Jacob made from their father was because the Lord prospered Jacob. It is a story of sad loss. Jacob deceived his father. He has now spent twenty years reaping a harvest of toil and sorrow. He outlines the extent of his suffering to Laban later. It is only the goodness of the Lord that permits Jacob to return as he does. The result of these years is the same as Abraham found in Egypt or Isaac found among the Philistines. They have come into material prosperity but it is no evidence of a right path. The result of making gain is that he has made enemies of his own family.  
As they leave, Rachel threatens to bring more trouble. She takes her father's idols from the house. Once again, she is showing her lack of appreciation of the character of God. The past twenty years should be testimony to the supremacy of Jacob's God. Possibly because of Jacob's mixed character, Rachel has failed to appreciate this as she ought. 
Do our lives bring glory to the Name of our God?

Memory Verse: 'I am the God of Bethel, where thou anointedst the pillar, and where thou vowedst a vow unto me: now arise, get thee out from this land, and return unto the land of thy kindred', Gen. 31. 13
February 19.	Genesis 31. 22-42.
The Pursuit of Laban.
Three days after Jacob leaves, Laban hears of his departure. He pursues him for the next seven days. Laban still refuses to give up his intentions lightly. Abraham would not allow Isaac to return, Gen. 24. 6. It may be that he realised the character of his family and knew this might happen. It is a reminder for us of the character of the world. There may be a profession of the name of God, but it is only an appearance of reverence. It will often use its religion to make gains out of others. This is how the name of our Lord is blasphemed. We must take care that we are not guilty of this type of conduct. 
God intervenes in the night immediately before Laban meets Jacob. He tells Laban that he must not speak about Jacob's actions. This is the first time that Jacob benefits directly from the Lord acting to help him. The time has come for him to realise that he cannot deliver himself. As he sees Laban closing on him, he must realise the folly of thinking that he could escape in his own strength. 
Laban suggests that he could have sent Jacob away with a feast. He points out that he was foolish to leave as he did. The reality is that Jacob acted in faith. He obeyed the Lord and he could only trust in the Lord to defend him. Jacob gives a reasonable answer to Laban's question. It is clear that he had every reason to believe that Laban would ensure that he left with nothing. The reality of twenty years is that there is no truth in Laban's comments even if they may sound reasonable to any who ignored the evidence. Jacob must have heard the words with a growing realisation that Laban had the power to do as he pleased. No one in the vicinity would take notice of a squabble until it was too late to do any good. Jacob did not have any natural form of defence against Laban.
It is at this point that the picture changes. Laban points out that only God has stopped him from harming Jacob. He tells Jacob what God said. He has already overstepped the limit that God set him but he justifies this by asking for his idols. There are two more features of the flesh here. It will always go as far as it dare in defiance. It will speak of God yet still show its reliance on what is visible and tangible in preference to Him. Jacob allows Laban to claim anything which he may see that is his. He adds that the one who has taken the idols shall not live. We can only imagine that he does not know that Rachel is responsible.  Laban searches the tents, going through each in turn, until he comes to his daughters. 
Rachel shows that she has learned from her father. We need to remember that parents are constantly setting an example for the children. There is nothing more sad than to see a child take the example of parents a little further and reap a harvest of distress. Rachel acts in the same way as we might expect from a daughter of Laban. She sits with the idols hidden in the camel's furniture under her. She excuses herself from rising because of custom. She uses the exact argument that Laban had used fourteen years before. Laban completes his search. He has to confess that Jacob had nothing that is his among his goods. Laban leaves in a sorry state. He looks on abundant wealth that might have been his but he cannot lay claim to one item. He faces the shame of Jacob giving him a public rebuke.
Let us always remember that we must reap what we sow.

Memory Verse: 'It is in the power of my hand to do you hurt: but the God of your father spake unto me yesternight, saying, Take thou heed that thou speak not to Jacob either good or bad', Gen. 31. 29
February 20.	Genesis 31. 43-55.
The Covenant.
Laban looks around on all that Jacob has. The family, children and cattle all came from him. Because of his deceit, he has lost everything that he might have claimed. He realises that he must suffer the consequence of his deceit. All he can ask now is that Jacob should agree not to cross this boundary again. We should always be seen to be separate from the world. It is sad when, as here, that the world sets the boundary because it cannot compete with our Lord. 
Jacob sets up a stone for a pillar. He did this as he left the land. It was a testimony to his first meeting with the Lord. He now does it here as a testimony to the fact that he has forsaken the world. It is a characteristic feature of Jacob’s life. He maintains a witness to the promises of God that mark his life. This is an example for us to follow. It shows the  progression in the walk of the three fathers of Israel. Abraham raises altars in worship. Isaac digs wells for refreshment. Jacob raises pillars of witness. The order is important. Worship must be the basis of all that we do. If our service does not come from the heart, it will not benefit ourselves or others. Refreshment from the Word must follow. Unless we are in the enjoyment of what our Lord is and what he offers, we cannot bear witness. If we are in the good of the altar and the well, we shall be able to bear a faithful witness. 
Jacob and Laban gather stones and make a table where they eat together. This reminds us that we should not isolate ourselves from the world. We cannot enjoy true fellowship but we can share a measure of friendship within clearly defined limits. They now agree about  their relationship. 
The heap is termed a heap of witness. It is a witness to the agreement that they are about to make. Both Laban and Jacob name it in their own language to show that it is binding on both sides. Laban adds a further name, Mizpah, reminding Jacob that the Lord watches between them. Laban will not cross the divide in anger, neither will Jacob. The Lord will be the Witness in all these matters. He will ensure that they maintain their promises. This is a lesson for us. We need to live in the light of the fact that the Lord is watching over us. We often limit this promise to the thought of blessing. It is certainly true that none can harm us without His word. It is also a warning that we must fulfil our responsibilities before the Lord. This is the idea in Philippians chapter 4 verse 5, 'The Lord is at hand'. Every aspect of our life must testify to the fact that He is watching. 
Laban calls on the God of Abraham, Nahor and their fathers to witness that they have made this agreement. Jacob confirms by the One Whom Isaac fears. It is sad to note that neither of them can speak of their God. This is certainly a result of the schemes that they have worked. It is noticeable that Jacob is reluctant to speak of his faith to the end. He tells Pharaoh that his life has been short and evil, ch. 46. 9. He confesses that he has not attained to the years of his fathers. We might question this based on the record of Scripture but it is a clear illustration of the advice of Solomon, Prov. 27. 2. It is far better that others bear record to our character than that we need to justify ourselves.
Are we careful to maintain separation from the world?

Memory Verse: 'This heap be witness, and this pillar be witness, that I will not pass over this heap to thee, and that thou shalt not pass over this heap and this pillar unto me, for harm', Gen. 31. 52
February 21.	Genesis 32. 1-20.
Mahanaim.
Jacob goes on his way towards Bethel. He is met by the angels of God. The Lord has a double lesson for Jacob here. The later verses suggest that he may be slow to recognise all that the Lord is trying to say to him.
The angels should show Jacob that the Lord has protected him for the past twenty years in Haran. He saw a vision of angels on his last night in the land. He sees the heavenly host again as he returns. He did not appreciate them in Haran. He followed his own desires. The assurance of God is that it was their presence that kept him secure for all that time. We can all think of times when the Lord has watched over us even though we did not look for it. How glad we are that He does not forsake us, Heb. 13. 5.
In addition, Jacob is going on to meet his brother Esau. They have no agreement. Jacob left because Esau was threatening to kill him. As he returns, he is clearly afraid that Esau may still harbour murderous thoughts. He does not consider that the Lord has intervened to stop Laban from harming him. We all know how fear works. It blinds us to realities which are obvious from a distance. It magnifies problems which are often of no consequence when the time comes.
As Jacob names the place, there is only a partial recognition of this. Mahanaim means two hosts. Jacob acknowledges that the host of the Lord is present but he still looks upon his own host as well. He does not recognise that his host if of no consequence if the Lord is with him. 
The vision of angels is quickly to be put to one side. Jacob hears that Esau is coming with  four hundred men. Jacob assumes that Esau means to harm the family. He makes plans to escape. He starts by dividing the company. He hopes that Esau can be appeased. He has failed to realise that the angelic host will go first to prepare Esau as God prepared Laban. For the first time on record, Jacob prays to the Lord. He has listened to his mother. He has listened to his heart. He has planned his own ways. Finally, the Lord is bringing him to a point where he has to admit that he can do nothing for himself.
He claims relationship and promises as the basis of his plea. The Lord told him to return. The Lord promised to treat him well. All that Jacob knows is the result of what the Lord has done. He does not recognise Who the Lord is or what He is really like. He has no personal relationship with Lord like Abraham, the friend of God. Jacob acknowledges that he has no right to expect any response. 
Jacob may plead with God, but he still plans the way of escape. He sends three companies to meet Esau. They are carrying a substantial gift to appease his wrath. They go to beg for mercy and peace. Jacob is forced to admit that he must put matters right with his brother. He may still be benefiting from his bargains with Laban, but he is prepared to sacrifice his profit for peace. This is proof that we reap what we sow. Jacob sowed to the flesh. He now faces the loss of all to his brother whom he had wronged.
Are we resting in the power of the Lord or do we look to our own resources?

Memory Verse: 'And when Jacob saw them, he said, This is God's host: and he called the name of that place Mahanaim', Gen. 32. 2
February 22.	Genesis 32. 21-32.
Peniel.
Jacob sends everything ahead of him. He remains behind for the rest of the night. He needs to be alone. He sends the gifts first. He hopes that these appease Esau. The rest of the household follows. He hopes that Esau might show pity when he sees women and young children. Jacob remains by the brook Jabbok. The name means emptying. It is an indication of Jacob's heart that night. He has always trusted in his own efforts. He has profited out of scheming. Now he expects to face an angry brother. He has no means of defence. This is the time when he will meet the Lord in a real way.  
Jacob stands alone. He is afraid that he will never again see those whom he has sent ahead. While he stays there, a man wrestles with him. The fight continues until day-break. Even now, Jacob still struggles. He will not easily concede that he can do nothing. At day-break, the man touches his thigh and Jacob is left to cling to him. He has come to the end of his strength. The man asks to be allowed to go. 'Let me go' may perhaps be  more accurately, 'Send me away'. It may be that the man could go if he wished to go. He rather asks because he wants to teach Jacob the lesson of trust. 
Jacob asks for a blessing before the men leaves. Previously, Jacob has schemed and deceived to gain a blessing. Now he asks for it, but first he must confess his name. If we want to gain any blessing from the Lord, we must be ready to acknowledge what we are in truth. As soon as Jacob is prepared to own his worthless name, the Lord bestows honour beyond his wildest dreams. He confesses that he is a supplanter. He has used whatever means he could to profit from others. Now, he becomes a prince with God. He is told that he will prevail with both God and men. We must be careful to recognise the picture. Jacob did not receive a blessing because he wrestled all night. Jacob receives the blessing when he gives up his efforts and clings. He has surrendered his possessions and family to Esau. He has lost his strength at a touch. All that he can do is to cling. It is only now that he asks for a blessing and receives the promise. 
If the lesson is significant, it is also significant to see the reaction of Jacob. He asks the name of the man, but this is refused. Clearly, the man is an angel who is sent from the Lord. He has been given the power to do what is required. He is of no real consequence. Jacob quickly recognises that the important lesson from this night is that he has seen God. He calls the place Peniel, the Face of God. He realises that he has seen God. This should be the desire of every child of God. We can learn the truths of God. We can rest on His promises. What is most important, if we are to accomplish anything for God, is that we see Him. Jacob marvels that his life is preserved. He knows that he does not deserve this. The man who has thought to lay claim to the promises of God by his own efforts is ready to confess that he only deserves judgement.
We need to remember that if we seek the face of our God, we will quickly lose any thoughts of our own merit. Jacob is changed from this day forward. No one can come away from the presence of God in the same way as they went there. The Spirit of God will change us into the likeness of Christ as long as we submit to His leading.
Are we prepared to cling to the Lord for all our needs?

Memory Verse: 'And he said, Thy name shall be called no more Jacob, but Israel: for as a prince hast thou power with God and with men, and hast prevailed', Gen. 32. 28
February 23.	Genesis 33. 1-20.
Esau and Shechem. 
Jacob still schemes when he sees Esau coming. He has not yet fully learned the lesson that God is teaching him. He sends the handmaidens first with their children. Leah follows with her children. Rachel comes next with Joseph. Finally, Jacob comes and bows to Esau. Esau does not greet Jacob with the anger or hatred that Jacob expected, He shows affection for his brother. He kisses him and asks about the family. Jacob introduces the children. Esau asks about the droves that were sent ahead. Jacob tells that they are a gift for him. Esau says that he is content with what he has, but Jacob presses him to accept the gift. He acknowledges that God has greatly blessed him. Esau claims to have much. This is the best that the flesh will ever know. It will always want something more because the things of earth will never satisfy. Jacob says, 'I have all'. He has seen God face to face. If the flesh is not satisfied with an abundance of possessions, the spirit only needs to see God to be full.
Esau still sets his possessions first. He has prospered in what he desires. Jacob gained the birthright because Esau failed to see its value. Jacob gained the blessing, by deceit at first, but it has been confirmed from the Lord Himself. Now, he has surrendered everything but he has seen God. There is no more that can be found for such a person. Let us ask ourselves where we stand in the light of these things. 
Jacob had set himself the same targets as Esau. He had achieved what he desired, but now everything is set in its true light. He is satisfied. He can surrender all that this life offers. He knows that the only things of any value are the spiritual and eternal realities. He says that seeing his brother's face is like seeing the face of God. He has spent twenty years afraid of what might happen. He came, expecting the worst. As he considers what has happened, Jacob realises that this has only happened because God has paved the way. It is also true that this has only happened because Jacob has seen God. He has learned to trust. 
The brothers separate. Esau goes to Seir and Jacob goes to Succoth. He says that he will follow his brother but he goes the other way. He still does not trust Esau. He does not want to remain with him or his company. 
Jacob builds booths and calls the place, Succoth or booths. He is going up to Bethel, but he is still not yet ready. He is still prepared to compromise with the people.
He moves from Succoth to Shalem or peace. This is in Shechem. It is the same route that Abram had followed when he first came into the land. This is a place of decision. Joshua called on the people to choose whom they would serve. The Lord met a woman by the well here. Jacob  has a choice to make. Instead of making the choice, he pitches his tent near the city. This is always dangerous because it suggests that we are giving up our pilgrim character. We have no continuing city here, Heb. 13. 14. Jacob buys some land from the people of that place. He is starting to follow the example of Lot. He is deceived into thinking that this is a place of peace. The name proves to be inaccurate. This reminds us that we cannot find peace in this world, without compromise in the sight of God, Jas 4. 4. He raises an altar to the God of Israel. There is progress but he still has further to go.
Is our peace found in this world or in our Lord?

Memory Verse: 'And he erected there an altar, and called it Elelohe-Israel', Gen. 33. 20
February 24.	Genesis 34. 1-31.
Dinah and Shechem. 
The folly of buying land in Shechem is exposed as strife is brought into the family. Dinah, the daughter of Jacob, goes down to Shechem to meet with others of her own age. Here is a perfectly natural desire on her part. Sadly, their location means that the company is not as it should be. We need to be aware of the danger of wrong company, even if the intentions are innocent. 
Shechem, the son of Hamor, sins against Dinah. We cannot judge the exact circumstances. He may have allowed his emotions to take control. Emotions can control in a way that leads to sin so we should avoid situations where wrong emotions are encouraged. Dinah may have been willing to respond to his attention. We need to remember that the world does not hold the standards of the word of God.  While we do not excuse men who abuse women, it is prudent to avoid situations where this may take place. Scripture is clear that no relationship of this nature should ever be considered before marriage. We need to be aware of the dangers of emotions or of wrong associations. 
Shechem shows a degree of honour, When he realises what he has done, he immediately takes steps to arrange a marriage with Dinah. This would be the ideal course of action. It is not a definitive answer that covers every situation. There may be a good reason to follow another path in a specific situation. 
Jacob is not prepared to answer directly. He waits for his sons to return before he gives an answer. This is certainly wise in most cases. There is no Scriptural ground for the marriage to be broken so any decision is binding for the lifetime of the couple. While there may be an obvious answer which appears ideal, it may not be suitable when all the facts are reviewed. 
In this instance, Jacob makes the error of consulting with all his sons. The events that follow show why it is not a decision for those who are immature. It is not a situation which should be published. The sons deceive. They pretend to allow the marriage as long as the men of the city are prepared to be circumcised. This is a natural reaction. They see that their sister has been humbled. They want to take revenge. This is not the action of a mature believer. Shechem wants to be honourable in his dealings. He tries to do all that he can to put right his sin. Dinah's brothers are guilty of dishonour. There is no excuse for deception. We must be ready to give a straight answer. We certainly should not say one thing and act in a way that contradicts what we say. Even worse, these men used the act of circumcision which God ordained as a means to allow them to exact excessive vengeance. The Scripture is clear. We should not exact revenge. We certainly should not go to excess in our actions. Jacob cannot intervene. They are only following the example that he set when he obtained the blessing from Esau.
The men of the city are unable to resist the sons of Jacob when they attack the city. This attack is sinful in itself, apart from the circumstances surrounding it.
Are we careful to be honest in all our dealings?

Memory Verse: 'And the young man deferred not to do the thing, because he had delight in Jacob's daughter: and he was more honourable than all the house of his father', Gen. 34. 19
February 25.	Genesis 35. 1-15.
The Return to Bethel. 
God tells Jacob to go to Bethel. Jacob had told his wives that God called Himself the God of Bethel when he left Laban, ch. 31. 13. We have to assume that He expected Jacob to go to Bethel. Sadly, Jacob had delayed his return. Now he is ready to obey the command of God to go. It is sad that it has taken such awful circumstances to move Jacob. 
As soon as Jacob receives the command, he tells the family to put away their idols. We know that Rachel had hidden the idols of Laban. It appears that others may have been guilty of idolatry as well. Jacob left Laban to search for the idols  that had been stolen from him. He takes a lead now. He realises that these idols cannot come to Bethel. There is only one God. He will not allow competition.
Jacob demands that they cleanse themselves and change their clothes. These acts have a clear message for us today. Cleaning reminds us that we cannot come into the house of God with sin stains upon us. David said, '﻿If I regard iniquity in my heart, the Lord will not hear me', Psa. 66. 18. Judicially, every true believer is cleansed from every sin by the blood of Christ, 1 John 1. 7. Practically, we need to live in the enjoyment of this cleansing. We do this by confessing our sins so that we approach God with a clear conscience, 1 John 1. 9. Garments remind us of character. The moment we were saved, we were clothed in the righteousness of God, Rom. 3. 22. This should be seen in the way in which we conduct our lives. It is clear that the action of the sons of Jacob at Shechem is not consistent with God. We cannot enjoy His presence while we behave in such a way.  The New Testament gives instruction on how to deal with those who do not live as they ought, 1 Cor. 5; 2 Thes. 3; Tit. 3. This must be followed until they repent and return to the Lord. We must however be equally careful to ensure that we are ready to receive those who do repent, 2 Cor. 2. 7, 8.  
All the idols are hidden under an oak near Shechem. The decision has been made. They have set matters right. Now, they can set out on the journey to Bethel. The oak is a tree which lives for many generations. As such, it reminds us of the glorious fact that our sins will never be brought into question again. The work of Christ means that there is nothing to be brought to remembrance. 
Jacob was afraid that the people around would attack for their cowardly act. Because he obeys the Lord, the fear of God is on the people around. No one will attack this company. God is teaching Jacob to trust in Him alone. He comes to Bethel and builds an altar. He calls the place, Elbethel, It means the God of the house of God. It suggests that he has learned two lessons. Firstly, the person of God is more important than the place. Secondly,  it is not enough to raise an altar. Everything about the place must be consistent with the One Whom we worship. The result is that the blessing is again confirmed to Jacob. Jacob  once again raises a pillar of testimony. This time he offers a drink offering and oil upon the pillar. He shows a greater appreciation of God. He is growing in the enjoyment of all that God is. We need to ensure that we are constantly growing spiritually, 2 Pet. 3.18.
Are we marked by consistent progress in the things of God?

Memory Verse: 'And Jacob set up a pillar in the place where he talked with him, even a pillar of stone: and he poured a drink offering thereon, and he poured oil thereon', Gen. 35. 14
February 26.	Genesis 35. 16-29.
The Birth of Benjamin. 
From Bethel, the company sets out for Ephrath. Bethel is the house of God. Ephrath means Fertility. This suggests the idea that when the Lord is given His rightful place, there is the basis for true prosperity. It does not mean that this is automatic. Jacob has to learn the lesson  that the desires of the flesh must be put away. 
The journey is about twenty miles. They have nearly arrived when Rachel goes into labour.  She is ready to give birth to her second son. It is not an easy birth but the midwife assures her that she will give birth to a son. Even as the son is born, Rachel dies. As she does, she gives him the name, Benoni, Son of my sorrow. This is a picture of the Lord. He is the Son of promise, but He is also the man of sorrows, Isa. 53. 3. The death of Rachel is a picture of the future for Israel. They are set aside for a time because they refuse their Messiah, Rom. 11. 25, 26. They have the promise of blessing but they have refused the Source of that blessing. Rather than welcoming the Son with joy, His coming heralds a time of trouble. For centuries, they suffer, ending in the time of Jacob's trouble, the Great Tribulation, Jer. 30. 7. 
It is interesting to note the accuracy of Scripture. Jacob is spoken of as 'his father'. This is a   picture of the Father Who delights to honour His well-beloved Son, Matt. 3.17. Jacob names the son, Benjamin. This means 'Son of my right hand'. It is a picture of our Lord in exaltation. Peter tells us that 'God raised Him up from the dead and gave Him glory', 1 Pet. 1. 21. Jacob looks beyond the present to see the fulfilment of all that he desires. In a greater measure, God the Father rejoices to see in our Lord, the One Who will bring His eternal purpose to fulfilment, Eph. 1. 10. 
Rachel dies and is buried. This is the third of four burials in the chapter. They give a picture of the ways of God. Hosea tells us that idolatry will be put away as a result of the captivity, Hos. 3. 4. The death of Deborah reminds us of the law which is answered at Calvary, Rom. 7. 4; 8. 3, 4. Rachel is a picture of the nation being set aside. The death of Isaac is linked with the birth of Benjamin. The two show the death and resurrection of Christ. The picture is now complete. Jacob was named Israel at Peniel, but the new name is not used in the narrative before this time. We are told that Jacob set a pillar on her grave. This is an act of the old man. He is still choosing to associate with the past. After the burial of Rachel, he is called Israel in the narrative for the first time. This is a reminder that the only basis of blessing is the new covenant. The old must be put away. The pillar reminds us that we should never forget our past. The memory will serve to remind us that we only stand by the grace of God, 1 Cor. 15. 10.
Jacob pitches beyond the tower of Edar, the tower of the flock. This is explained in Micah chapter 4. It pictures the Coming of the Lord in power. 
The chapter ends with the sin of Reuben which denied him the birthright. Jacob returns to Mamre or Hebron. He meets his father again before his death. We do not know the exact times but there is no further record of Isaac's life. His choices regarding Esau and Jacob have robbed him as far as the Scripture is concerned.
Let us remember that carnal desires must be put away to make spiritual progress.

Memory Verse: 'And it came to pass, as her soul was in departing, (for she died) that she called his name Benoni: but his father called him Benjamin', Gen. 35. 18.
February 27.	Genesis 36. 1-43.
The Sons of Esau. 
This chapter records the history of Esau. It is sad to see that this is little more than a list of names. It reminds us that the flesh will never offer anything of lasting benefit. The believer should be occupied with the record of heaven, not that of earth.
We are told that it is impossible for Jacob and Esau to live together because of their riches. We find that Esau moved to Seir before Jacob came from Laban, ch. 32. 3. This suggests that Esau moved because he was not prepared to share with his brother. For all his threats, he knew that Jacob was the rightful heir. Esau wanted to establish himself away from the place where this would be seen constantly. This is true of the flesh. Rather than bow to the claims of God, it will set up in competition in another place. Esau has set himself to increase his possessions in his own strength. He does not want to be reminded that the Lord can prosper those who trust Him. We need wisdom to maintain our testimony in away that neither creates strife and contention nor compromises in any way. Even when there is truth at stake, we must be careful to avoid unnecessary strife and contention. It is possible to make a stand without a contentious spirit. In contrast, the flesh will always strive for its own ends. If it is opposed, it will generally contend and try to blame others for the strife.
Shame is brought on the families of Abraham and Isaac by the separation seen here. Their actions have encouraged the natural man. We should always aim to live our lives in a way that maintains a faithful witness to the truth of God. We must do all in our power to present the Word in such a way that true believers will be ready to consider what we say. It is the Holy Spirit Who must enlighten them in the ways of the Lord. 
The history of Esau is marked by dukes and kings. He is following the example of the earlier inhabitants of the land. This is another example of the way of the flesh. It tries to attract the world by imitation. It will not accept that the ways of men and the ways of God are in direct opposition. The principles of God are clear. We are told to separate ourselves to the Lord and to obey His Word. We cannot follow our ideas. We must do the things that please Him. The only acceptable motivation is love for Him. It is not enough that we try to obey the Lord for any other reason. The error of Esau is a common one. It is easier for men to follow a leader who can be seen. Israel made the same plea to Samuel many years later, 1 Sam. 8. 5. They wanted to be like the other nations with a king who was seen leading them into the battles. They were not prepared to trust in the Lord to lead as He has promised. The Lord hints at the same idea as He speaks to the Churches in Asia, Rev. 2, 3. The name, Nicolaitans, suggests those who rule over the people. The references suggest that some were trying to introduce human leaders into the Church. The Lord hates it because it shows that He has been rejected. This doctrine was refused by those at Ephesus but those in Pergamos allowed them. The sequence of the letters suggests that the later excesses were a result of this. We need to recognise that there is only One Who has authority. We should look up to the godly example and advice of those who are marked out as elders by spiritual maturity. They will have to give account for those in their care but it does not make them Lords over the saints, 1 Pet. 5. 3.
Do we imitate the world, or obey the Lord?

Memory Verse: 'For their riches were more than that they might dwell together; and the land wherein they were strangers could not bear them because of their cattle', Gen. 36. 7
February 28.	Genesis 37. 1-14.
Joseph at Home.
We now come to the last main section of the book. This is the record of Joseph. The book of Genesis centres around six men. Joseph is the last of these. At this point, the generations of Jacob have no reference to the other sons. Only one of the twelve is younger than  Joseph. Reuben is the first by birth. Judah will obtain the birthright. At this point, Joseph is the only one who does not follow the character of Jacob. 
At seventeen, Joseph is left to feed the flock with the sons of the handmaids. He returns to his father with an evil report of these sons. It is easy for us to think that this is a case of tale-bearing. People today often think that there is more harm in reporting sin than there is in the act. We must recognise that the character of our God means that sin cannot be overlooked. Certainly, we must be ready to forgive failures, but this does not mean that sin is not checked. Whatever the circumstance may be, there is no justification for accusing Joseph of unfaithfulness in his actions. We, too, need to realise that there are times when a report must be made of someone's conduct, even if it brings a charge of tale-bearing. If we fail, we are guilty of condoning the sin. This is as serious as the action itself. It is important to see that he reports it to his father. he does not gossip to others. Sometimes there are matters which concern us. There are three avenues open to us. The first action is always to bring the matter to our Father. It may be that this is the only action that is required. It may be that we need to adjust our own thinking in His presence. The next action should be to speak to the person or people concerned privately. We are not told that Joseph did this however we have no reason to believe that he did not. The final action is to bring the matter to elders who are responsible for the well-being of the company. After this, we should leave it for the elders and the company as a whole to act as necessary. 
Joseph gains the respect of his father. The use of the name Israel shows that God approves of the action. Israel shows his approval of Joseph with a coat. This is a symbol of favour. The brothers are jealous of this. They refuse to accept that they have failed. They will not recognise their father's right. What is sad is that Jacob is now seeing his sons act in the way that he did. The family history is repeated. Joseph is hated by his brothers. This increases as the Lord reveals His plan for Joseph in two dreams. The reaction of Israel and his sons is interesting. The brothers envy Joseph. They do not mock him. They do not dismiss what he says. The text suggests that they recognise the truth of his words and refuse it. This is an exact parallel with our Lord. He silenced every challenge before they took Him. Even in the events of His arrest, He showed His complete authority. The rulers were clear in their envy which led to hatred for God and His Christ. In contrast, Joseph's father observes the saying. He may have questions but he is content to wait for the Lord to reveal His plan.
After the dreams, the older brothers are sent out to feed the flock. They should be in Shechem. Here is a place of decision in the Scriptures. They are not ready for the choice that they need to make. Joseph is sent out by his father. The use of the name, Israel, reminds us that we are now seeing a picture of the Lord sent by the Father to save the lost. He sent His Son in full knowledge of all that was involved in our salvation.
Are we always faithful in the reports that we carry?

Memory Verse: 'Now Israel loved Joseph more than all his children, because he was the son of his old age: and he made him a coat of many colours', Gen. 37. 3
February 29.	Genesis 37. 15-36.
Joseph Sold into Egypt. 
Joseph leaves Hebron, the place of fellowship, for Shechem, the place of decision. He finds that his brothers have gone further. They go beyond the place of decision. When Joseph asks, he is told that they have now moved on to Dothan, which means Two wells. This exposes their character. It is a picture of compromise. They want to know the blessing of the Lord and to enjoy the world at the same time. This cannot happen. The arrival of Joseph reminds them of their bitterness. Joseph has made the right choice. His life is a light which exposes their failure. Sadly, they are so embittered that they are already plotting to destroy him before he arrives. They think that they can overthrow the purpose of God. The Lord trod the same path, John 3. 19. Herod wanted to destroy the young child, Matt 2. 13. In His public ministry, the Jewish rulers soon plotted to destroy Him, Mark 3. 6. There is a constant enmity between the flesh and the spirit, Gal. 5. 17. The flesh hates anything that opposes it. Men may profess to want something, but it must be on their terms.
Reuben prevents his brothers from killing Joseph. He does not want to be party to their sin neither does he want to upset them. He suggests that they might put him in a pit. He is thinking that he can free Joseph at a later time. He sends us a clear warning of the danger of compromise. We may think that if we delay something, we can avoid the contention that we ought to face. Such an action will always lead to disaster. To his brothers, he merely wishes to avoid blood. In their hearts, they share this desire. In reality, his thoughts are with Joseph and Israel, their father. When John hears the catalogue of those who face eternal judgement, the first in the list are the fearful, Rev. 21.9. These are men like Reuben. He knew what he should do but he was afraid to resist his brothers. Jacob will tell his condemnation. He is unstable as water, Gen. 49. 4. James warns us that a double-minded man is unstable in all his ways, Jas. 1. 8. The consistent testimony is that the result is judgement. 
The folly of compromise is exposed once more. The brothers agree to follow Reuben's scheme. They put Joseph into a pit. After a time, they see a much better opportunity to be rid of their brother. They see some merchants passing by on their way to Egypt. Judah sees an opportunity to be rid of their brother and to make a profit. It appears that the company that passes is composed of Ishmaelites and Midianites. They are both sons of Abraham. They are ready to accept a healthy young man as a slave to be sold in the market. They pay twenty pieces of silver for Joseph. They will be aware that he would be valued at a higher price. The Lord set a price of thirty pieces. The brothers have made a profit. The traders will make a profit. They are content with their trade. Reuben finally shows his concern when it is too late. He learns what has happened and tears his clothes. He is afraid for the consequence of their actions on their father. 
To cover their sin, the brothers take a kid of their fathers. They kill it and use the blood as a means to deceive their father. They use the same means to deceive Jacob that he had used to deceive Isaac. Jacob is reaping a harvest of the seed that he has sown, Gal. 6. 7. We can never judge how long it will be before we reap, but the time will always come.
Are we prepared to take a firm stand, or do we try to compromise?

Memory Verse: 'And Reuben said unto them, Shed no blood, but cast him into this pit that is in the wilderness, and lay no hand upon him; that he might rid him out of their hands, to deliver him to his father again', Gen. 37. 22

March 1.    	Genesis 38. 1-30.
Judah and Tamar.
Judah goes away from the other brothers. He may feel responsible for the deception that they have performed about Joseph. He first lies with a woman named Hirah then he takes a wife, Shuah, from the local women. Hirah means splendour, Shuah means riches. This may suggest that he was attracted by the outward appearance.  Shuah bears three sons to Judah. They are named Er, Onan and Shelah. The name, Er, means watchful. Sadly, he was certainly not watchful as far as his conduct was concerned in the sight of the Lord. Onan means iniquity and he lives up to his name. Shelah means petition. We do not learn about his character.  Judah is in a place called Chezib, which means Deception. It is the character that Judah bears. His older two sons take after him. 
The time comes for Er to marry. Judah takes him a wife, Tamar. Before they have any children, Er judged by the Lord for his sin and he dies. We are not told the precise nature of his sin. It may be that it is his character rather than a specific sin that brings the judgement of God. It should have been a warning for both Judah and Onan. The Lord is watching. He will judge if the father fails to maintain discipline in the house. Judah had no moral right to act because he was already guilty of selling his brother. This stands as a warning that we reap what we sow, Gal. 6. 7. Onan is not moved by this. When his father tells him to raise up seed for his brother, he will not. He does not refuse but rather he demonstrates his rebellion in a way that brings the judgement of God on him. Sadly, he is only acting in the way that his father has acted. Judah next asks Tamar to wait for Shelah to grow up. He is afraid that Shelah might also be punished if he fails to fulfil his duty as the next brother. Sadly, Judah is showing a fear of God that fails to look for the reason behind the actions. Er has been punished for some sin that is unnamed. He is clearly responsible for his actions. Onan is punished for two sins of rebellion. He failed to perform a duty that is expected of him and he refused to obey his father. There is no reason to suppose that Shelah would be held responsible if Tamar finds another husband, as he is too young to marry her. We need to be careful to show the true character of our Lord. He is holy and He hates sin. He is also merciful and He will not punish without reason. 
As Shelah grows, it becomes clear that Judah has forgotten his pledge. When Tamar sees this, she takes steps to remind him. Her actions are wrong even if the reason is right. The result is that she finds herself with a child whose father is Judah. Judah does not realise what has happened at first. He wants her to be punished. When she brings the proof that he is the father, Judah has to admit he is in the wrong. He has failed to arrange the marriage with his son that he promised. 
Tamar has twins, Pharez and Zerah, the first of whom is one of the line that leads to the kings of Judah and ultimately to Mary and Joseph. The birth is a result of Tamar's sin and Judah's failure. Instead of judgement, the Lord shows mercy. He vindicates Tamar for her faithfulness. 
Are we always careful to fulfil all our duties before the Lord?

Memory Verse: 'And Judah acknowledged them, and said, She hath been more righteous than I; because that I gave her not to Shelah my son. And he knew her again no more', Gen. 36. 26
March 2.    	Genesis 39. 1-10.
The House of Potiphar.
Joseph arrives in Egypt and is sold to Potiphar, an officer of Pharaoh. He is the captain of the guard or executioners. This is a frightening place for someone like Joseph. He has been taken from his family and sold as a slave. His master is clearly one of the most important men in Egypt. He is responsible for the execution of the death sentence so it is a house of death. This is a picture for us of what our Lord endured throughout His life. He always lived with His death in view. He tried to warn the disciples but they did not listen. His death was not through any fault of His. He faced the enmity of men who hated God.
When Joseph arrives, the character of the house changes. The Lord blesses the house. It is soon clear that to Potiphar that  Joseph is the source of this. Potiphar finds that he is able to entrust all that is in his house to Joseph and he has no doubt about the result. It is easy to see the parallel with our Lord here. The Lord proved to be the master of every situation. Demons, death and disease all owned His power. He brought blessing to those who suffered the effect of sin in every place that He went. It is little wonder that the multitudes wanted to hear Him. 
The character of Joseph contrasts with his father's years of service for Laban. Jacob worked for reward but Joseph works more faithfully without looking for any reward. Jacob was given a choice but Joseph was obliged to serve. Potiphar has a clear testimony to the Lord whom Joseph loves and serves. We must ensure that our lives are as faithful in the light that they bear before the world. 
Our Lord perfectly combines both pictures. He served His God for the benefit of others. He did more than meet the demands of the law. He fulfilled every desire of the heart of God. He met the demands that we could never meet so that He could redeem us to Himself. The picture fails because Joseph fulfilled everything that Potiphar asked of him. He could not go beyond this. Our Lord chose to take the place that we deserved because of our sins. He fulfilled the demands of God then He paid for the failures of those who could not do so.
Sadly, for both Joseph and our Lord, their popularity is the source of bitterness. Potiphar's wife appears. She can see the difference in Joseph. His character and his appearance stand out from the others. She begins to entice him. This is always the way of the world. It will try to bring the child of God into sin. The Jewish leaders and teachers did the same with the Lord. In both cases, the result is failure. Joseph refuses her advances just as the Lord answered every challenge of men. Joseph will not sin against the Lord or his master under any circumstance. He cheerfully fulfils his duty, without question. He obeys his master. He gives confidence that he can be trusted at all times. Without any hesitation, he refuses to sin. He gives two strong reasons for his refusal. First, he has been entrusted by his master. He cannot break his trust in the one thing that has been denied. This is a principle that we should follow at all times. The greater reason is that Joseph knows that God is watching. This is the controlling principle. If man asks us to do something which is against God, we must refuse whatever the consequences. Unless it would deny our Lord, we must satisfy the trust that men place in us.
Are we careful to live our lives as before the Lord?

Memory Verse: 'And his master saw that the Lord was with him, and that the Lord made all that he did to prosper in his hand', Gen. 39. 3
March 3.	Genesis 39. 11-23.
Potiphar's Wife.
Potiphar's wife refuses to accept defeat. She is determined to entice Joseph. If he refuses, she will continue to try until she succeeds. If subtlety fails, she will try open attack. She waits for a time when Joseph is in the house alone and tries to force him to do as she wishes. She fails to see that he is not moved as others so he will refuse even such efforts. Faced with these circumstances, Joseph does all that he can. He flees from the house, leaving his coat in her hand. 
We can see a clear parallel with the Lord. The scribes and Pharisees worked with the Herodians to trap Him. They tried many different ways to discredit His teaching. On every occasion, they were left confounded. The only option that they had was to kill Him. Even in this, He showed complete control when He submitted to them. We must realise that faithfulness to God will always be the cause of enmity from the world. The world is in the power of the evil one, so it is in direct opposition to God. We must make a choice. 
When Joseph still rejects her advances, she uses false accusation to destroy him. If he will not concede to her wishes, she will make him pay dearly for his refusal. As she realises what has happened, she cries out. She claims that Joseph is the one who is guilty of what she planned. She ensures that the servants all see what appears to be evidence of this. He is accused of being unfaithful by the person whose efforts to make him sin he has refused consistently.
Once more, the parallel with the Lord is evident. The people who tried to tempt Him to set aside the Roman tribute accuse Him of treason. Where He had told them to render the dues to Caesar, they suggest that He was inciting rebellion. The world is always unjust towards those who are faithful to their Lord. They hate the rule of God. They refuse to accept His demands. If any dare to challenge, they will do all they can to discredit them.
Potiphar's wife waits for her husband to return so that she can accuse Joseph. She has all the evidence that she needs. The servants will testify to what she says. They will assume that she is telling the truth. They will know that they cannot afford to contradict her, even if they have any doubts. Possibly there will be some who are jealous of Joseph's position. The evidence appears clear. There is no reason for a trial. Potiphar has the authority to put Joseph in prison, and he wastes no time in doing so. This is a situation which is repeated frequently in the world. Assumptions are accepted as fact and few will challenge. If they do, they face ridicule from those who have contrived to set the agenda.
In this situation, we might question whether we could have acted differently. Joseph is in no  doubt. He continues in the same way. The Lord Who established him in the house of Potiphar does the same in the prison. The keeper soon realises that here is someone who is trustworthy. It makes his life easier to leave Joseph in charge. Even under the sentence of death, Joseph will not falter in his walk. He has no idea what is happening, but the later chapters will show that the Lord is faithful. He is working even beyond Joseph's dreams.
Are we prepared to obey the Lord whatever the cost?

Memory Verse: 'The keeper of the prison looked not to any thing that was under his hand; because the Lord was with him, and that which he did, the Lord made it to prosper', Gen. 39. 23
March 4.    	Genesis 40. 1-23.
Joseph in Prison.
Two of Pharaoh's officers upset him and are put into the same prison as Joseph. Egyptian justice appears to be controlled by the temper of those in power more than right and wrong. This is often true in the world. Men's ideas count for more than any absolute standard. On this occasion, the chief baker and the chief butler suffer from the anger of Pharaoh. They are both placed under the care of Joseph. He is ready to look after them for as long as they require. Joseph shows the character of the true servant of the Lord. He is ready to serve without question whenever and wherever the need arises. 
Both of the officers have a dream in the same night. They appear to recognise that there is a message but they are not able to understand it. Joseph shows another characteristic of the true servant. He sees their distress and asks about them. He is not simply fulfilling a duty. He has a genuine love for those in his care. There is no reason to suppose that he will benefit from this. Natural reason would say that they, like him, are simply waiting for their execution. In reality, the Lord is working out His purpose in everything that happens. There is nothing to suggest this but He is in control. His way will always prove to be perfect even when we cannot understand what is happening. 
Joseph asks why they are sad. This is clearly not simply because they are in prison. The fact that both of them are affected would suggest it is not some personal circumstance. He is aware of all this in his question. They tell him about their dreams and Joseph reassures them that God is able to interpret the dreams. 
The butler tells his dream first. His explanation is significant. He recounts it in a way that emphasises the detail rather than his part. He sees a vine with three fruitful branches. He takes the fruit and presses it into Pharaoh's cup. Finally, he gives the cup to him. The fruit is the important part of the dream as he tells it. Joseph interprets the dream easily. In three days, Pharaoh will restore the butler to his place again. He then asks the butler to remember him. He tells of the injustice of his place in Egypt and in the prison. This appears to be the hand of God opening a way. He may well anticipate that he will soon be free.
The baker takes courage from this interpretation and tells his dream. He is prominent in his account of the dream. He carries baskets on his head. As he goes to Pharaoh, the birds eat the cakes from the baskets. Joseph interprets the dream as foretelling his death. The way the men tell their dreams shows the character of the men. The butler sees a vine, the baker sees himself. The butler brings what is on offer on the branches and brings it to Pharaoh. The baker brings the work of his own hands. The butler is accepted because he relies on others. The baker is condemned because he rests in his own efforts. 
The third day is Pharaoh's birthday. The dreams are fulfilled exactly. The butler does not  tell Pharaoh about  Joseph. Naturally, it appears that the opportunity has passed. How we should rejoice to know that our Lord is not governed by natural reason. He has something far better for Joseph, but it is not His time yet. 
Are we content to leave the Lord to work out His purpose for us in His time?

Memory Verse: 'But think on me when it shall be well with thee, and shew kindness, I pray thee, unto me, and make mention of me unto Pharaoh, and bring me out of this house', Gen. 40. 14
March 5.	Genesis 41. 1-14.
Pharaoh's Dreams.
For a further two years, Joseph lies forgotten in the prison. No doubt he is despairing of ever being remembered. At first, he may have thought that Potiphar would reconsider. After the butler was restored, he hoped that Pharaoh would intervene. Now there appears to be no hope for him. This is a picture here of our Lord as far as men were concerned. To the eyes of unbelieving men, He was put to death. He has not been seen by the world since then. 
Pharaoh has two dreams in one night. This is the hand of God at work. If the butler had remembered at once, Joseph may have been restored to his father's house. It may be that  Pharaoh would dismiss Joseph's plea. If Potiphar had pressed charges, he may have been executed. The time is now right to ensure that Joseph is given full honour. Even Potiphar will bow to him. The question of sin will not be raised. 
Pharaoh's first dream concerns cattle. Seven fat beasts come out of the river. Seven thin ones follow. The thin eat the fat. The second dream is similar. This time, it involves ears of corn. The fact that there are two dreams with a similar thought would make Pharaoh see that there is a message for him but he does not understand it. 
In the morning, he asks his wise men but they cannot tell him the meaning. He may have thought that they would soon answer his concern. The hand of God is in this. The wise men would normally be happy to offer an explanation. The devil would help in his own way if only to deceive. The devil is ignorant of the ways of God. He knows what God desires, but he will do all he may to prevent it. The Lord prevents the wise men from giving an answer when He speaks. The time is right for the butler to remember Joseph. There is no question that Pharaoh will listen to anyone who may be able to answer his concerns. He will not be concerned about his background at a time like this.
As the butler speaks, he does not start with Joseph, his dream or the prison. He remembers his personal faults. This is always the way of blessing. It is only when we confess our failures that the Lord can bless us. We make this clear for the sinner seeking salvation. We can often forget that it is equally true for the saint who wants fellowship restored. It is also true for the company that wants to know the Lord among them. In a day to come, it will be true for the nation of Israel. When it turns in repentance, the Lord will grant the blessing for which they have waited so long. 
The butler tells Pharaoh about Joseph in the prison. As far as the butler was concerned, Joseph was a servant of the captain of the guard. He recounts the dreams and the accuracy of their fulfilment. Pharaoh hears the account of Joseph's interpretation. He sends for him at once. Joseph hastily prepares to come into the presence of Pharaoh. This is showing respect for the king. He shaves and changes his raiment before coming in. At that time in Egypt, the rulers and nobility would shave. Anyone having an audience with them would do the same. As far as we are concerned, this could apply literally, but it reminds us that when we approach our Lord, we must be morally fit to do so.
Are we always prepared to confess our faults?

Memory Verse: 'Then Pharaoh sent and called Joseph, and they brought him hastily out of the dungeon: and he shaved himself, and changed his raiment, and came in unto Pharaoh', Gen. 41. 14
March 6. 	Genesis 41. 15-40.
The Interpretation of the Dreams.
Pharaoh explains why he has called Joseph. Joseph immediately gives the honour to God.  He does not accept any credit for being able to interpret the dreams. This is an example that we ought to follow at all times. It is tempting to take credit for something which is a gift from God. This will only result in loss for ourselves as well as meaning that the Lord is not honoured as He ought to be. 
Pharaoh explains the dreams to Joseph. It is interesting that as he tells the dream, he says that there is no change after the lean have eaten the fat kine. This is not included in the original account. It may be that he has thought about them and realised that there is more detail.  It may be that he is adding to the dreams. We need to be careful to be faithful to the word of God. We may think that there is some detail which is not included but must be assumed. In reality, if a detail is missing, it should not be added for any reason. We must accept that the word of God has been revealed in perfection. It is possible to use external information to illustrate what is said but we must be careful to separate this from the actual words of Scripture. We need to be careful to test everything by the Word and use this as our sole authority. 
Joseph gives the interpretation. There will be seven years of plenty to be followed by seven years of famine. This shows us the grace of God. He has given opportunity to provide for the people as long as they plan wisely before the famine comes. This is a lesson for us. We must be careful to take advantage of opportunities as they arise. It may be that there will follow times of hardship in which there will be little opportunity to work. This is especially true in places today where there is liberty for gospel testimony. There are already signs that there will be increasing opposition in the near future.
The fact that Pharaoh had two dreams is an indication of the fact that this is about to happen. There is no time for delay in making preparation to take advantage of the plenty. If God shows mercy, His word is urgent. This is equally true for the gospel. He wants men to repent so He is long-suffering, but He will judge in His own time.
In a wider sense, we are in a day of salvation. We need to use it to the full because it will be followed by the coming of the Lord. This will be followed by the Day of the Lord. This will be a time of trouble and judgement for the world that has rejected Him. 
Joseph advises Pharaoh about what action he ought to take. He suggests that Pharaoh may appoint a wise man to oversee the storage of grain from the years of plenty. This will ensure that there is food in the famine. Joseph is justified because anyone who can interpret dreams would be expected to have the wisdom to advise the king about the consequences. In the case of Joseph, a man who starts the day in prison, ends the day as the prime minister of Egypt. Pharaoh has no hesitation in acknowledging that Joseph should fulfil the role. Pharaoh determines that only he himself can overrule Joseph. He hands everything to Joseph. This is a picture of our Lord. The Father has given all things into His hands, John 3. 35. 
This would not have happened if the butler had remembered Joseph earlier. This is the confidence of faith. 
Are we always careful to give God the glory?

Memory Verse: 'And Pharaoh said unto his servants, Can we find such a one as this is, a man in whom the Spirit of God is', Gen. 41. 38
March 7.	Genesis 41. 41-57.
The Exaltation of Joseph.
Pharaoh does not delay. He quickly sets Joseph in the place of authority. No one can argue with the decision because they were unable to interpret the dreams for Pharaoh. The rule of Joseph is vast. Its scope is all the land. Its authority is shown by the ring of Pharaoh. Its character is pictured in the vestures of fine linen. Its glory is seen in the gold chain and second chariot. Pharaoh decrees that every knee must bow. This is a picture of the glory of the Lord. What is true of Joseph in Egypt will be true of our beloved Lord throughout creation. While His glory is not manifest for all to see as yet, it is His now. We can go forward in service for Him in the assurance that He is sovereign. None will be able to stand in the way of those whom He has sent out. We should be ready to go out in confidence. There is no power in the whole of creation, visible or invisible, that can withstand Him. All His power is made available to us. 
If the position of Joseph changes, then his name changes as well. This is another picture of our Lord. He has a new Name that no man knows. Pharaoh calls Joseph, Zaphnethpaaneah. The name means  Revealer of Secrets or Preserver of Life. This is a glorious thought for us to grasp. Our Saviour is aware of the secrets of our heart, even secrets of which we are not aware ourselves. This should give us great confidence. Nothing can arise of which He is not aware. There is no possibility that He will fail to fulfil His Word. Equally, He is the One Who gives life and has power to preserve life. 
Pharaoh gives Joseph a wife. This is another picture of the Lord today. In the time of His rejection, He receives the gift of a bride from the Father. We should rejoice in the privilege that is ours to share in His glory, as one with Him. This is not based on our merit. It is all of His grace. It goes beyond what He gave to earlier generations, Heb. 11. 39, 40.
Joseph goes out from Pharaoh to fulfil his work. If Pharaoh moved quickly, Joseph does the same. In this time, his wife bears two sons. He calls the first, Manasseh, because God has made him forget the earlier toil and heartbreak. He calls the second, Ephraim, because God has made him fruitful in the land of affliction. These are a picture of our Lord in resurrection. Manasseh reminds us that He has finished the work that the Father sent Him to do. There is no question of any more suffering. The work is complete and nothing needs to be added. He can do no more. We cannot add to it. Ephraim speaks of the fruit that He is reaping for His sorrow. We can see this today as souls are saved but it points us on to the glorious assurance that He will see of the travail of His soul and be satisfied, Isa. 53. 11. 
The years of plenty come to an end. The years of famine begin. This pictures the end of the day of grace and the start of the day of the Lord. There will be trouble across the world. Men's hearts will fail for fear. They will not know what to do. Many will be deceived by the devil as he sets up his Antichrist. Those who call on the Lord will be saved. They will hear the same message as the Egyptians. Salvation will be in Christ alone. It will be true for the land. It will be true across the world. Even in such a day, the promise of the Lord will be sure, 'Whosoever shall call on the name of the Lord shall be delivered', Joel 2. 32.
Do we gain strength from a consideration of the power and glory of our Lord?

Memory Verse: 'And Pharaoh said unto Joseph, I am Pharaoh, and without thee shall no man lift up his hand or foot in all the land of Egypt', Gen. 41. 44
March 8.	Genesis 42. 1-24.
The Coming of the Brethren.
Jacob hears that there is corn in Egypt so he sends down the ten older brothers. Clearly, he has the riches to buy what he needs even in the famine. This reminds us that all the riches of the world are of no value where there is no food. He keeps Benjamin at home in case any accident should come his way. By this time, Joseph has been twenty-two years in Egypt so Benjamin would be older than Joseph when he was sent out. It may be that Jacob suspects that the brothers had a part in the disappearance of Joseph so he will not trust them. It may be simply the fear of a man who is a hundred and thirty by now. He is afraid to lose the son of his old age after losing his favourite son. 
As Joseph's dreams had foretold, the brethren come and bow down to Joseph. They do not know who he is but Joseph recognises them at once. He does not reveal himself. He wants to know their true character before revealing himself to them. He asks where they have come from. When they answer, 'Canaan', he accuses them of being spies who have come to search out the land. This is plausible because the Canaanites might well think they could attack Egypt while it was weakened by a famine  He asks them about their family. This is only the normal form of  question for someone to ask in this situation. If they were evasive, it would show that they had something to hide. They do not deny the existence of another brother. They know that if they tried to hide anything, they might be caught in their deception. This would confirm the idea that they were spies. They could not know that if they failed to admit that they had another brother, Joseph would have known them to be liars. 
Joseph decides to test their character further. He tells them that they cannot return until Benjamin comes. At first, he suggests that one should go for their brother while the others remain in custody. If they do not agree, they will not see Joseph again. The brothers are left for three days. After this, Joseph offers to keep only one until the others return with Benjamin. This will provide the proof of their character. 
While they are left to decide what to do, Reuben begins to assert his innocence. He accuses them of ignoring his pleas for Joseph. Now they must suffer for their actions. 
Joseph is listening to the conversation. He spoke to them by an interpreter so they do not realise that he understands what they are saying. As he listens, he weeps when he hears their talk. We only know what Reuben says, but he tries to justify himself at the expense of his brothers. He has some regret but he is more ready to blame others than accept his responsibility. As first-born, he should have taken responsibility for their actions. Even now, he is more concerned for himself. 
Joseph takes Simeon into custody. He is bound in view of the other brothers. As the second son, he must accept the place of the first-born that Reuben cannot take. It may be that he took a lead in plotting against Joseph in the same way as he did when avenging Dinah as recorded in chapter 34.
Are we ready to recognise our faults?

Memory Verse: 'And Joseph was the governor over the land, and he it was that sold to all the people of the land: and Joseph's brethren came, and bowed down themselves before him with their faces to the earth', Gen. 42. 6
March 9.	Genesis 42. 25-38.
The Return of the Brethren.
Joseph now commands his servants to return the money that the other brothers have paid for their corn. In addition, he gives them food for the journey that they must take. This is an example of the brotherly love that we should show to fellow-believers. It does not depend on how they treat us. It does not need them to acknowledge us at all. We should always be prepared to show the love of God towards fellow believers and the lost. It may be there are times when we cannot do all that we would like. There will certainly be times when it is not returned.
As they are on the journey home, one of the brothers opens his sack. He discovers that the money has been returned. It is likely that they were afraid to do anything that might suggest that the men were not trustworthy. When they see the money, they are afraid. Even if they questioned whether they would receive what they had paid for, they would never expect to be given the corn for nothing. They know that they have done nothing wrong but it might be hard to prove this. If they return without Benjamin, the governor will not see them. If they delay, Simeon's life is in danger. They can do nothing about it. All they can do is go to Jacob, return as soon as possible and hope that the man is trustworthy.
When they return, they tell Jacob what has happened. They explain how he questioned them about their family and that they now have to take Benjamin if they wish to receive any more corn. It is only at this time that the rest of them open their sacks. They all find that the money has been returned. They had thought that there was an oversight in respect of one of them. Now they are afraid because the realise that but no money has been paid for the corn. Jacob is afraid as well. Sadly, this reflects the true character of these men. They have been used to living by schemes. Now they are afraid that someone is treating them in the same way. It is sad to think that they had asserted that they were true men. Even when they came back to Jacob, they reiterated this. In reality, their fear shows that they were not true.
Jacob summarises the picture as far as he can see. He is called Jacob to emphasise that he is thinking according to the flesh, not faith. Joseph is dead, Simeon's life has been forfeited and now they want to take Benjamin away. It appears that everything is going wrong. Man sees the problems. Faith looks at the same circumstances and realises that the Lord is in control. Just as Joseph was ensuring that the family would unite in a place of safety, so our Lord works to bring us into the place of rest that He has prepared for us. This is true in our experience at all times. It pictures the great events described in Revelation chapter 12 when He will protect His people from the onslaught of the devil and Antichrist.
Reuben offers his sons as a guarantee for Benjamin. It is an empty offer. If the brothers fail to return, Jacob would lose two grandsons as well. Sadly, it is all that the law or any form of religion can offer. Little did they realise the glorious truth that the Lord was in all this. He has ensured a place of deliverance and complete satisfaction. It is easy to criticise Jacob but we need to remember that he was still ignorant of all the facts.
How far does our love for other believers take us?

Memory Verse: 'And it came to pass as they emptied their sacks, that, behold, every man's bundle of money was in his sack: and when both they and their father saw the bundles of money, they were afraid', Gen. 42. 35.
March 10.	Genesis 43. 1-15.
The Brethren Come Back to Egypt.
The famine continues. While there was still corn, Jacob will not relent. When the corn runs out, he is forced to send to Egypt again. He tells the brothers to return, but Judah points out that this is impossible. Simeon has been put in prison. If they return, they must have Benjamin or they will all be placed in the prison. They refuse to go without him. This is the only option. If they went, they would effectively sign their death warrant. The result will be that only Benjamin is left to Jacob. It is not stated here, but the time must come when he would have to go to Egypt alone.
Israel accuses them of folly in saying that they had a brother. The change of name suggests that there is a change of heart. He may be arguing but it is now in recognition that he must send Benjamin and trust. He is at the end of his resources so he can only leave matters in the hands of God. The word of God acknowledges the evidence of faith even if we might think that it is small and weak. This teaches that we should be ready to do the same. The brothers had no reason to hide the existence of another brother. Neither they nor Jacob yet  realised that if they had, it would have exposed them as deceivers because Joseph knew about him.
Judah offers himself as surety for his brother. He was the one who led when the brothers  sold Joseph to the traders. Now he is prepared to be the guarantee that Benjamin returns in safety. This is the evidence of true repentance. It is the change that we ought to expect when a sinner professes to repent under the sound of the Gospel.  
There is a picture here of one aspect of the work of the Lord although there are many contrasts as well. Judah did not need to fulfil his pledge to the full. Our Lord took all the guilt of the sinner upon Himself. Judah was guilty of sin against Joseph. Our Lord is without sin but still took the sinners place. Benjamin is not guilty of any crime whereas we are guilty and deserve everlasting punishment. How grateful we ought to be that our Lord took our place. 
Israel sends out the brothers to buy corn. He sends enough money to pay for the money that was returned. He also gives a present to try to appease the man. He shows the character of faith. He does what needs to be done and commits the matter into the hands of God. We should trust the Lord and obey His word without waiting until there is nothing that we can do first. It is relatively easy to act in faith when every prop has been removed. We do not have any choice. We need to cultivate a faith that is seen even when there may be things that we can do. 
The gift that Jacob sends is interesting. There is balm to soothe the pain, honey to sweeten the bitterness, spices for fragrance, myrrh suggesting death, nuts and almonds speaking of fruit for the glory of God. All of these are used as pictures in connection with our Lord. This is the only answer for the troubles of life.
Do we exercise faith in every circumstance of life?

Memory Verse: 'I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee, then let me bear the blame for ever', Gen. 43. 9
March 11.	Genesis 43. 16-34.
The Meal in Egypt.
The brothers are brought into Joseph's house. They are afraid that it is because their money was not received. They go to the house expecting to be made slaves in Egypt. It is likely that they are still concerned at the thought of receiving a recompense for their sin. They do not recognise Joseph but they do have a knowledge of God. It is clear from Judah's experience with Tamar that this was imperfect. They see Him as an austere God Who punishes. They do not understand the love which looks to give the best to those who trust Him. It may be that Jacob is still only beginning to learn this.
They speak to the steward and explain what happened. They offer to pay in full again. The steward is quick to reassure them that he received their money. His words show that Joseph has had an effective testimony. The steward acknowledges their God and states that He has restored the money. He may not understand what is happening. It may be that Joseph has already told him what to say. What is clear is that he knows that Joseph trusts their God and acts in the way that he indicates. There is certainly no question of paying again. 
He brings Simeon to join his brothers. He arranges for their feet to be washed as a guest would expect. It is notable that this is the courtesy that Simon forgot, Luke 7. 44. Their asses are fed. It is clear that these men are now being treated as important guests. There is no suggestion that they might be spies as Joseph had accused them. 
At noon, Joseph returns to the house for the meal. He asks how their father is. He confirms that it is Benjamin who is with them. The language suggests that it is difficult for Joseph to maintain his disguise. He has to leave them in order to disguise his tears when he hears about his father and  sees his brother. Benjamin was probably only a babe at the time when they last met. Joseph is still concerned to ensure that the brothers realise what they have done. He probably realises the need to be careful so they do not endanger the plans that he has for them. If the brothers are still prone to jealousy, it could compromise his testimony in Egypt. 
Joseph calls for the food to be served. They sit as three separate companies. The Egyptians will not eat with people from other countries so they do not sit with Joseph or the brothers. Joseph will not sit with the brothers because they would realise that he is not an Egyptian. It may be that they think he is sitting apart because of his position. It may be simply that they are still uncertain about their future so they are not thinking about what is happening.
The table is set so that the brothers are seated in age order. This surprises them The older ten are close in age. The eleven, including Joseph, were all born within twelve or thirteen years. It is likely that they might easily have been set in the wrong order. Joseph has also set another test. Benjamin is given five times the amount of the others. He wants to see if there is any jealousy between him and the other ten. It is exactly this sort of action which brought the jealousy and led to him being sold as a slave. The record is that they accepted this without any indication of a problem.  
Do we avoid all envy or jealousy?

Memory Verse: 'And he asked them of their welfare, and said, Is your father well, the old man of whom ye spake? Is he yet alive?', Gen. 43. 27
March 12.	Genesis 44. 1-17.
The Accusation of Joseph.
Joseph again returns the money with all the corn that they can take. He orders his own cup to be placed in the sack of Benjamin. This is the final test to prove that they are not occupied with petty jealousies any more. 
In the morning, the men are sent away. As soon as they leave the city, Joseph sends his steward to stop them and to accuse them of stealing his cup. It is likely that the steward is aware of their identity. The narrative implies that no one else is until Joseph reveals it to the eleven brothers. 
The brothers know that they are innocent of any crime. They deny the accusation when they are challenged. Foolishly they offer to allow the guilty brother to die and the rest to be kept as slaves. This is an offer that should never have been made. It warns us of the danger of making rash promises before we know all the facts. The consequences threaten them in a way that they could never anticipate. The end result is that it proves that Judah at least is no longer guilty of jealousy. They point out that they returned the money which appears to have been placed in their sack by mistake. This should have given clear indication of their honesty. It does not help. They are taken back to the city.
Their bags are searched. Once again, this is ordered according to their ages. The cup is found in the last sack to be opened. The process is designed to test them to the full. By the time they reach Benjamin, the brothers will be more irritated so they are more likely to reveal any animosity. When Benjamin is identified, the steward is happy for the ten to go. The ten have a reasonable explanation for returning without Benjamin. Joseph is testing for genuine love, not simply jealousy.  They cannot leave Benjamin. They have learned the lesson that Joseph wants to prove. They all return to the city to meet Joseph. 
Judah takes the lead again. The three older brothers have all sinned and forfeited their claims. Judah is the surety for Benjamin. He comes forward to show that he has accepted his responsibility. He does not try to blame Benjamin. He places the guilt on all of the brothers. The man who led in their earlier crime now takes a lead in intercession for his youngest brother. He confesses guilt as if they all had been party to the crime. Joseph must be touched as he hears this because he knows that they are all innocent. He must rejoice to see this. Once they hated him with no cause and were prepared to sell him as a slave or even kill him. Now they are accepting guilt when they are innocent of any crime out of love for their father and Benjamin.
He offers them the liberty to return to their father in peace. They can tell him all that has happened. He answers their pleas by saying that only Benjamin needs to be punished. This is just to the eyes of all who watch the scene. Judah cannot accept this. He tries to intercede but Joseph dismisses his initial plea. He is making a final test. How far will these brothers go out of love for their brother?
Are we always ready to suffer with our brethren?

Memory Verse: 'And Judah said, What shall we say unto my Lord? what shall we speak? or how shall we clear ourselves? God hath found out the iniquity of thy servants: behold, we are my Lord's servants, both we, and he also with whom the cup is found', Gen. 44. 16
March 13.	Genesis 44. 18-34.
The Plea of Judah.
Judah's response to Joseph's offer removes any question that may remain. He approaches in a humble manner. He knows that they are at the mercy of this man who has all the authority of Pharaoh. Judah reminds Joseph of the way in which he had asked for the lad to be brought down to Egypt. He points out that they had pleaded to be excused this task because of the effect that it would have on their father. They knew in their hearts that it would kill their father to be separated from his son. It appears that he did not even allow Benjamin to go out with his brothers to look after the sheep. It was Joseph who insisted that he must come if they wanted any more corn. This forced the issue. They would never have agreed to his request unless they needed corn. 
Eventually, the time came when they needed more corn. This left the dilemma. Jacob, their father, wants corn. They cannot go without Benjamin. If they do, they have to think that they will not return at all. Now Joseph is asking them to return to their father without their youngest brother. Judah makes a final plea on this basis. 
As Judah speaks he recounts how Jacob spoke of his wife bearing two sons. As far as Jacob was concerned, he married Rachel. He is ready to discount Leah and her sons. He dismisses the sons of the handmaidens. Judah tells that, in effect, he is nothing to his father without any sign of bitterness. Jacob still believes that Joseph was torn by wild beasts. The loss of Benjamin means that he has nothing left. It will kill him to hear this news. There is clear evidence that Judah has genuinely repented. He is completely different to the man who wanted for profit from a brother as well as remove him from the scene.
Judah has agreed to act as the surety for Benjamin. He brought Benjamin down with the promise that if any mischief came the way of Benjamin, he was willing to take full responsibility. The extent of that is seen here. Judah pleads to take his place as servant. This is what he undertook as the surety. The surety is fully responsible for every failure of the one for whom he acts. There can be no question of limiting the duty. Judah knew this. It is a faint picture of what our Lord had to bear when He suffered for us at Calvary. He took our guilt to Himself so that we could be cleared. In the sight of God, He was made answerable for our sins.  He bore the penalty in full in His own body. Newberry suggests the following rendering of Isaiah chapter 53 verse 7:'It was exacted, and he was made answerable'. 
Judah has learned the lesson of responsibility. He proves his true character here. He shows that his concern for his father is far greater than any envy that arises in his heart. Joseph can be certain that these men will not come into Egypt and bring contention. The later record shows that they are afraid that Joseph was only showing concern for his father, ch. 50. 17. This brings distress to Joseph because they fail to appreciate him for what he is. There are those who profess faith in Christ but still have similar thoughts. We can rejoice in the assurance that they are forgiven. Sin is put away completely and never called into question again.
Do we take time to consider all that our Lord suffered at Calvary?

Memory Verse: 'For thy servant became surety for the lad unto my father, saying, If I bring him not unto thee, then I shall bear the blame to my father for ever.', Gen. 44. 32
March 14.	Genesis 45. 1-15.
The Revelation of Joseph.
As Judah pleads, Joseph cannot stop the tears that threaten. He now can be certain that his brothers have changed. He can see that Judah has more concern for his father than for his own well-being. Here is true love. It will sacrifice itself for the good of others. The heart of Judah has changed drastically. Instead of a desire for profit, he is ready to concede his own liberty for the sake of his father. The jealousy and animosity that he had towards Joseph has been replaced by a readiness to be a substitute so that Benjamin can return.
Joseph sends everyone else out so that he can speak to his brothers alone. He does not want to embarrass them. He anticipates that they will feel guilty for their action. It was evident on the first visit that they had not forgotten what happened. It may be that Reuben would not accept the blame but this did not remove the guilt. Joseph wants to reveal himself to his own brothers first. Once he has done this, he will reveal himself to the Egyptians. This is a   picture of the way in which the Lord comes to His own. We can see this in respect of our hope of being caught up. We can also see this in respect of the gathering of the people to Him when He returns to the earth. There are scenes in which earth has no place. Perhaps the most poignant is that time when the Lord reveals Himself to us. The world cannot know Him. They have refused Him. They will not believe so they will not enjoy the sweetness of communion with the Lord. They are left like the Egyptians, wondering what causes the tears, while He reveals Himself to His own.
Joseph has to comfort his brothers. He tells them who he is and they fear for their lives. They know that he has the power to imprison them and even execute them at will. In fact, he tells them all that is going to happen. Whatever their bitterness, God has overruled to ensure that they are preserved. He wants them to realise that he does not consider them to be guilty of a great crime. They were the agents of God to deliver the family from the famine. It does not excuse their behaviour. God has overruled. It may be that there could have been a more marvellous deliverance, we can never know. The same is true for the Lord at the cross. Men crucified the Lord. God in His grace used it as the basis of full and free salvation for all. Without this, the promises to the nation of Israel could not be fulfilled. 
Joseph reassures them. There are still five years of famine to come, but he can give them the best of the land. He is the Lord of the land. No one can stand in their way. This is a further glorious picture of our Lord. It is good to see all that He offers. Today, we enjoy His bounty. We have an inheritance in the Father's house. We have a closeness to our Lord which is far beyond anything that we could ever imagine. We certainly could never earn such a place. Israel, too, will come into the fulness of all that He has planned for them. We should look with hope and joy for the time when all creation will bow to own the praise of the One Whom we know as Saviour and Lord.
Joseph sends his brothers to tell their father of his glory in the land. This will be the message to thrill the nation in a day to come. 
How often are we occupied with all the glories of our Lord Jesus Christ?

Memory Verse: 'And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall haste and bring down my father hither', Gen. 45. 13
March 15.	Genesis 45. 16-28.
The Gift for Jacob.
Pharaoh hears that Joseph's brothers have come to Egypt. He is delighted with the news. Pharaoh himself repeats the promise that they can have the best of the land. Joseph has already promised this but Pharaoh confirms it without any suggestion from Joseph. There is some element of gratitude but Pharaoh is thinking about his own prosperity. As long as Joseph is separated from his family, he may be tempted to leave. If the family are in Egypt, he has no reason to go back. This promise will ensure that he stays. It also reminds us that we have a double assurance of our inheritance. It is the purpose of God and secured by Christ.
Pharaoh tells the brothers to load their animals and collect their father from Canaan. He sends them back with a gift that guarantees that the good of Egypt is theirs. He even sees that the journey would be difficult for their father, their wives and their children. He sends them back with wagons to carry them. There is nothing more that he could do to ensure that they come safely to the land. He tells them that they do not need to worry abut packing their belongings. He will give them the best that Egypt can offer. In any circumstances, Pharaoh is generous in what he provides. Against the background of the famine, his generosity is enhanced yet further. 
Joseph oversees the arrangements. He ensures that the commandment of Pharaoh is obeyed in full. He singles out Benjamin for special favour. He gives him three hundred pieces of silver and five changes of clothes. The ten do not show any envy now. They have learned the lesson to the full. Joseph sends gifts to his father. The first is ten donkeys carrying the best of the produce. The second is ten she-donkeys carrying food for him while he travels. The order is significant. He wants Jacob to realise that there is more than simply an answer to his need. The same is true for us. We can rest in the promise of our Lord to meet our needs but we can rejoice in the assurance that there is far more than this in Him.
Joseph has one final instruction as they leave. He tells them not to fall out on the way. This suggests that he sees the weakness that is still present. He may be thinking of how Reuben  argued with them about Joseph while they were in prison. There has been a great improvement. There is no longer the blatant envy and jealousy of the past. This does not mean that they have resolved all the issues. This is true for us today. None of us is perfect. We can find fault with others. What we should do is take care to ensure that we resolve the little issues before they become more serious and harm the testimony.
The brothers return to their father with the news that Joseph is alive and is governor of all Egypt. Jacob cannot believe it. His heart faints at this news. Even if he remembered the dream, this would surpass what he could have expected. He is certain that Joseph is dead, but now he learns that he is the ruler of the mighty Egypt. They told him what Joseph had said but even this does not answer his questions. This must include their own part in the sale of Joseph.  Jacob only believes when he sees what Joseph has sent for them to go down into Egypt. His wish to see Joseph again will be fulfilled. 
How much do we enjoy of the bounty of our God that is ours today in Christ?

Memory Verse: 'And they told him all the words of Joseph, which he had said unto them: and when he saw the wagons which Joseph had sent to carry him, the spirit of Jacob their father revived', Gen. 45. 27
March 16.	Genesis 46. 1-30.
Israel comes to Egypt.
It is notable that, once more, the name, Israel, is used. The promises of God are in view and Joseph is fulfilling the purpose of the Lord. Israel emphasises that this is the family linked with the promises. These are obtained by faith, not by any scheming on the part of man. Jacob was sincere. His desires were right for the most part. His problem was that he wanted to see the fulfilment of the promise before God’s time.
God calls Jacob by name twice. The use of the name, Jacob, suggests that there are still some doubts in his mind. This is understandable. Jacob is being asked to leave the land of promise. He might recall the problems that Abraham faced as a result of going into Egypt. He will not forget all that happened in the house of Laban. He has every reason to be afraid of the consequences of such a step. His fears show his spiritual understanding linked with a lack of faith. God speaks to reassure him. His fears  appear to be well-founded in a general sense. The Lord has to assure him that He is working to bring glory to His Name. He will bring honour to His Name in every place. 
The Lord promises Jacob that He will go down with him into Egypt. There is no reason for fear.  This is the only safeguard that a child of God needs. Without this, we have reason to fear. With this, we have no reason to fear. He adds that He will bring them up again. He has not forgotten His promise. The same is true in the present day. Israel may be faced with fierce conflict. They may doubt the possibility that the Lord will bring them up. In reality, He is working to bring them into a condition of repentance where He can work. 
With this assurance, Jacob is content to go down to see his son again. A total of sixty-six people make the journey including the eleven sons, and their families. With the four in the family of Joseph, there are seventy in all. Every one is numbered as they go into Egypt. In a relatively short time, the remarkable growth in Egypt transforms the family into the mighty nation. When they leave, about two hundred years later, there are over six hundred thousand men, apart from women and children. They are all numbered as they leave. They are all numbered again as they come to the border of the land. Every soul is an individual who is important to God. 
Jacob sends Judah ahead of the others to tell Joseph that they have arrived. Joseph gives him directions as to where they ought to go. They come into the land of Goshen, the place of rain or pasture. This is a picture of the blessed privilege that we enjoy today. Even in a time of famine for the world, we can know the blessing of the Lord. He is the One Who grew up as a root out of a dry ground, Isa. 53. 2. He knows every test that we face. He has trod every step that we are asked to tread. We should be those who are able to live and grow in a place that otherwise might be barren. We can only do this in His strength. Joseph goes up to meet them. He weeps when he sees his father. The response is mutual. Israel is content to see his son again. A little earlier, he had no reason to live because he thought he had lost Joseph and was about to lose Benjamin. Now, he has nothing more to live for as he has seen Joseph. We should anticipate the coming of our Lord with the same desire.
Are we prepared to trust the Lord with every circumstance of life?

Memory Verse: 'And he said, I am God, the God of thy father: fear not to go down into Egypt; for I will there make of thee a great nation', Gen. 46. 3
March 17.	Genesis 46. 31-47. 12.
Joseph provides for the Family.
Joseph goes to tell Pharaoh of the arrival of his father and the rest of the family. They are to be introduced as keepers of flocks and cattle, which is an abomination to an Egyptian. This shows again the contrast between the world and the believer. Egypt set store by advancing through personal effort. It is a picture of the world that labours for its own profit. They hate the thought of spending time to look after animals. They would rather labour in the fields. It is the same character as Cain demonstrated, ch. 4. 3, 4. It still applies today. Men want to see some manifestation of God. This was the problem that Naaman had. He repented but many perish rather than to accept the word of God. In contrast, believers are asked to meditate upon the things of God. We must guard what He gives us, not looking for our own glory. This is abomination to men of the world. They want to boast in their achievements. 
Joseph tells Pharaoh that his family are in Goshen. He brings five of his brothers to meet him. They do what Joseph suggested and ask for pasture for the flocks in Goshen. Pharaoh calls Joseph and tells him that he will grant this request quickly. How good to see the ways of God. The change in the brothers is great. Once they only wanted to remove Joseph. Now they are glad to accept his gracious provision for them. Joseph shows the character of our beloved Lord. He bears no malice towards his brethren. He chooses to ensure the best pasture for their flock. Pharaoh quickly sees the opportunity to gain an advantage. He asks Joseph to find men who will be able to look after his flocks and herds. He knows that there are none of his own people whom he can trust like Joseph. It is good to see the testimony that Joseph has borne before Pharaoh. 
It brings a challenge to us because the world should know that we can be trusted. They may not like our character. They may not like what we teach. We cannot escape from this. What we must do is ensure that we do not give reason to speak against us for our actions, 1 Pet. 2. 12.
It is good to note that Joseph has not raised past failures either. He could easily have told of their dealings in the past, but he remains silent. Men who once sold their brother as a slave are now honoured as true men in Egypt because they are linked to him. We must never forget that any standing we have is only because we are linked to Christ.
Finally, Joseph brings Jacob to meet Pharaoh who asks Jacob about his life. Jacob does not hide his failure. He chooses to magnify the grace of God to a perverse and evil man who says that he is not worthy of his family. He proceeds to bless Pharaoh. This is a picture of true dignity. The Hebrew writer tells us that the better always blesses the less, Heb. 7. 7. It demonstrates that Jacob has a higher position in the sight of God than Pharaoh. The family is taken to Goshen, where Joseph feeds them for the remainder of the years of famine. The one for whom they had no time now provides for their needs. It is a picture of the Lord Who supplies our every need.
Are we content with the provision of our Lord Jesus Christ for us?

Memory Verse: 'The land of Egypt is before thee; in the best of the land make thy father and brethren to dwell; in the land of Goshen let them dwell: and if thou knowest any men of activity among them, then make them rulers over my cattle', Gen. 47. 6
March 18.	Genesis 47. 13-31.
The Egyptians' Plight in Famine.
The famine takes effect even more strongly. There is no bread to be found in the land of Egypt. Both Egypt and Canaan are fainting because of the famine. The family of Joseph have been preserved in a miraculous way. Men would place Egypt first and Israel last in their estimation. The Lord has ensured that the order is reversed. The Egyptians have to use all their money to pay for their food. The Lord is sovereign in all His ways. 
There is a picture here of the Day of the Lord. The devil, the man of sin and the false prophet will do all in their power to destroy the Lord's people. All that happens is that every support of men will be removed piece by piece while the Lord preserves His people for His glory. The faithful will prove the power of the Lord to meet their need. He will protect them as far as He chooses. Some will lose their life. Others will be kept in safety for the whole time. In both cases, the Lord will prove His way is perfect, Psa. 18. 30. In contrast to the believer, the world is under the judgement of God. Men who received the privilege of blessing because of the unbelief of Israel, will now suffer judgement. They take the goodness of God for granted. They believe that it is the result of their own efforts. They will not accept that they cannot go beyond the boundaries that He sets. There will be famine, among other 'natural catastrophes'. Men will be forced to bow, yet still they will not repent of their evil deeds. It is good to know that the Lord will never leave His own forever. His eye is always upon them for their good. 
The Egyptians are left to beg because the money fails. This is another picture of the world under the judgement of God. They are ready to beg for food. In their extremity, they offer all their goods and even their bodies to pay for food. They are willing to put themselves in bondage to Pharaoh. It reminds us of the sad fact that the world would rather be in bondage to sin and the devil than to accept mercy from the hand of God. The Egyptians are left without any possessions. They are forced to borrow seed from Joseph so that they can sow their fields. They then have to pay a fifth of the profit from their land to Pharaoh. This is a form of tax which they pay to allow them to live on the land. The only exception to this is that the priests are free. Their religious ideas mean that the priest has a place of privilege and cannot come into bondage. Even in this, there is a picture for us. We are priests of the Lord. We have been delivered from the bondage of sin that holds everyone in its grip. We can rest in the assurance that we will never be called to pay again. Our Lord has paid the price in full on our behalf.
Israel remains in the land and prospers. This time it is the prosperity of a man who is in the will of the Lord. Any prosperity from his deceit only brought trouble. It is good that he can rest in the assurance that the Lord is blessing. It only comes because of Joseph. This is another picture of the grace of God for us.
He prepares for the end of his life. He knows that the people will return to the land of promise. He ensures that Joseph promises to return his body to the family grave. 
Are we living as citizens of another country at all times?

Memory Verse: 'But I will lie with my fathers, and thou shalt carry me out of Egypt, and bury me in their buryingplace. And he said, I will do as thou hast said', Gen. 47. 30
March 19.	Genesis 48. 1-22.
The Blessing of Joseph.
 Joseph is told that his father is ill. He takes his two sons, Manasseh and Ephraim, to see him. The language is significant. 'Jacob' is told of Joseph coming, but 'Israel' strengthens himself on the bed. Jacob reminds us of the weakness of the flesh. He is subject to death in the same way as any other man. Israel speaks of the triumph of faith. He is about to prove that he has learned a lesson which neither his father nor his grandfather learned. For all the errors of his life, he shows discernment in the things of God on many occasions. 
He reviews his past life with Joseph. He tells him about the promise of God to make him fruitful and multiply his family. He claims Ephraim and Manasseh to set alongside Reuben and Simeon. The two oldest sons have lost their privilege because of their actions. They will not be given the portion that should have come their way. In contrast, Joseph has proven himself to be faithful above what might have been expected. Jacob promises a reward for this. He tells Joseph about the death of Rachel. She was buried in Bethlehem. He stops at this point. As far as he is concerned, there is nothing of consequence after this. It reflect the history of the nation. They refused their Messiah when He came to the very place where Rachel was buried, Bethlehem. Like Rachel, they saw the sorrow but not the glory that followed. She named her son, Benoni. She saw the sorrow that led to death. Israel named him, Benjamin. He saw the triumph that would follow. The clock effectively stops from the time of the Lord until the days of tribulation.
Israel asks about the sons of Joseph. Joseph tells him who they are and he wants to bless them. He will soon pronounce his blessing on all his own sons, but these are to receive theirs now. Joseph brings them forward so that they would be blessed according to their age. Israel shows his discernment because he crosses his arms so that Ephraim has the privilege of the firstborn. He acknowledges the hand of the Lord with him. He tells how the angel of the Lord redeemed him from all evil. As we read the narrative, we would think that Jacob was a man who prospered by his own abilities. Now, as Israel, he shows the reality. For all his efforts, there is nothing that he could have accomplished without the hand of God. Esau might have killed him but the Lord held him back. Laban would have profited from him unless the Lord had intervened. This is the true perspective. It is good for us to follow the example of Jacob when we look over our lives.
He realises that Ephraim will receive the portion of the first-born. This is a lesson that his father and grandfather both failed to appreciate. It is a principle that is seen throughout Scripture. Cain and Abel, the first men to be born set the pattern. Abraham and Isaac both had older brothers. Even Joseph thinks that his father has made a mistake. The principle here is that the first is natural and cannot inherit spiritual blessing. Every inheritance of God is on the basis of the spiritual, not the carnal. 
He gives Joseph an extra portion as well. There is a place which Jacob took from the Amorite with his sword and his bow. He gives this to Joseph. It is Shechem, or Sychar, the place that Joshua inherits. It is also the place where the Lord met the Samaritan woman.
Are we always careful to recognise spiritual values not natural?

Memory Verse: 'And Israel stretched out his right hand, and laid it upon Ephraim's head, who was the younger, and his left hand upon Manasseh's head, guiding his hands wittingly; for Manasseh was the firstborn', Gen. 48. 14
March 20.	Genesis 49. 1-18.
The Last Words of Jacob.
The time now comes for Jacob to give a final blessing to his sons. He calls them together so that he can tell what is to come in later days. These words carry enormous significance because they show the character of the sons and their children for all their generations. We need to learn a lesson from this. Our beginnings will produce fruit not only in our lives but in succeeding generations as well. Most, if not all, can look back on circumstances where we have set an example for others which was not good.
Reuben hears his end first. As the firstborn, he stood to inherit the place of privilege. He has the privilege of might, strength, dignity and power. He could aspire to great things. Sadly, he faces an awful condemnation. He cannot prevail because of his instability and sin. He failed in different ways. He was guilty of gross immorality when he slept with his father's wife, ch. 35. 22. He was guilty of failing in his duty to Joseph when the others wanted to slay him. He used deceit when he should have asserted his authority. He tries to be accepted by all. In doing this, he loses all claim to what could have been his. 
Simeon and Levi murdered innocent men in their anger. They are cruel and self-willed. No one would choose to be associated with men like this. As Jacob speaks, he warns that they will be scattered throughout the nation. They cannot be trusted to live together without bringing trouble.
Judah is the one who is worthy of praise. He will lead. He is the young lion, the mature lion and the old lion. He rules in triumph. His rule will continue until Shiloh, the Lord Himself, comes. At that time, all the people will be gathered to Him. As we go through the Scripture, we learn that Jacob's expectation was exceeded. It is not simply the people or even nations who will gather to Him. Creation will be united in Him when He receives the honour, glory and praise which is His due. The vine and grapes are a picture of the joy that will come as a result of giving Him His rightful place. Sadly, men would rather believe the lie of the devil. They are bound by sin and do not want to repent.
Zebulun will live by the sea at a haven for ships. He will be on the border of Zidon. This is a picture of compromise. He wants to enjoy the privileges of the land but he want to share with the nations as well. He will not separate himself from the nations. He stands as a warning about the danger of failure to separate ourselves to the Lord. 
Issachar couches between two burdens. He is strong. He has everything that he needs but  he compromises. He is content to serve rather than to fight for what the Lord has promised. The result is that he becomes a slave instead of the master.  
Dan judges, but the picture is one of deceit, not justice. Instead of an open stand, he comes subtly like the snake. He attacks from behind instead of face to face.
As Jacob surveys these sons, he cries for salvation. He can only see failure on every side. There is nothing to bring joy to his heart. 
How much have we lost by our failure to walk in faith?

Memory Verse: 'The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be', Gen. 49. 10
March 21.	Genesis 49. 19-33.
The Prospect for the Younger Sons.
The tenor of the scene changes now, from the troubled view of failure, there is a note of triumph entering the words. 
Gad has the idea of a troop that overcomes. Jacob uses this to foretell that this is true in a double sense. He will be overcome by a troop, but ultimately he shall overcome. This is true for the nation as a whole. History tells how often they have been overcome by the enemy. Sometimes, this was partial. On others, it has been complete. Against this, there is the assurance that the Lord will deliver them from every enemy.
Asher means happy. He has the prospect that he will see abundance. There is both quantity and quality in his blessings. What is not clear is whether this is from the Lord or a result of his own efforts.
Naphtali has the idea of wrestling. The picture here is that he is like a hind who has been snared and wrestles to escape. The assurance is that he will be set free. The idea of what Jacob means is most clearly seen in Psalm 22. This Psalm has the title, 'the hind of the morning'. 
Joseph means 'He will add'. He bears fruit. The fact that he is by a well or fountain suggests that he has the unlimited resources to bear fruit in every situation. This is the testimony to the life of Joseph. He bore fruit in the face of enmity from his brothers and Potiphar's wife. He bore fruit in prison. It did not matter what the opposition was. It did not matter where he was, he was fruitful. This should be our desire. We have the same resources as Joseph but we have far greater revelation. There is no situation where our Lord cannot supply our need. We have the assurance of Scripture. We have the example of history to prove this. Joseph had many excuses for failure. We have few, if any. The secret is that his strength was in the Lord. He did not defend himself. He left his life in the hands of the Lord. This is the same idea as Peter uses for our Lord, 1 Pet. 2. 23. We have these examples to reassure us of the resources at our disposal. The result is that he is blessed with every blessing that he could be imagine. Paul turns our eyes to consider the greatness of our blessings, Eph. 1. 3-9. Peter teaches a similar thought, 1 Pet. 1. 3-5. The scope of these blessing reaches to every sphere of this life and eternity. As Jacob foretells how Joseph will be crowned with every blessing, he points on to our Lord in all His glory.
Benjamin comes last. He is another picture of a change. Benjamin is a predator. He devours the prey then divides the spoil. This is seen in Saul of Tarsus. He opposes the Lord until the Lord intercepts him on the way to Damascus. The avowed enemy of the Lord becomes an example to the saints. Many are saved and a testimony is established in every part.
Jacob has one last charge for his sons. He asks again that they bury him in the place that Abraham bought, a place where Abraham, Sarah, Isaac, Rebekah, and Leah are all buried. It is interesting to see that Rachel does not share the grave. While he may have been attracted to her in life, there is separation in death because she did not separate herself from her past. 
Do we rejoice in the triumph of our Lord?

Memory Verse: 'Joseph is a fruitful bough, even a fruitful bough by a well; whose branches run over the wall', Gen. 49. 22
March 22.	Genesis 50. 1-26.
The Death of Jacob.
Jacob dies as he finishes his words. Joseph shows his grief by weeping and kissing his father's face. This is the action of a devoted son. They had been separated for nearly half of Joseph's life. He is now effectively the ruler of Egypt. None of this can lessen the devotion of Joseph to his father.
The physicians embalm the body for forty days, in the same way as the Egyptians would treat one of their own people. The father of Joseph is given a state funeral. This shows the esteem in which the Egyptians hold the family. They act as though Israel is one of their own people. There is a national period of mourning for seventy days as if he were one of the Egyptian nobility. 
Joseph still has to ask Pharaoh for permission to bury his father in Canaan. He does not assume any privilege because of his position. Pharaoh agrees and the Egyptians continue to show their respect as the elders go up with the family to bury Jacob. The Canaanites are watching. They cannot understand this. They see a company of Egyptians mourning, They name the place Abel-mizraim because the Egyptians were mourning there. 
We rejoice to see the hand of the Lord at work. Joseph went as a slave to Egypt because his brothers hated him. Now he is at the head of a company including Egyptians as well as his brothers, when they bury his father. Only the Lord is able to work in this way. Let us never doubt His ways with us. We may not always see what He is doing. We can be certain that His way is perfect, Psa. 18. 30. 
After the burial, Joseph and his brethren return to Egypt to join their families. They had been left in Goshen. It is not yet time to leave, even if Pharaoh would permit it. The Lord is working to His own timetable. He has a further purpose to be achieved. One Pharaoh has been ready to acknowledge the hand of the Lord. Another will see the power of the Lord against him, because he refuses to accept the authority of the Lord. 
The brothers are now afraid that Joseph will use his position to repay them what they did. They send a messenger to Joseph to ask for forgiveness. They do not claim their own merits. They claim the authority of their father, Israel. We cannot know whether this was true. It may be that they expressed concerns and Jacob agreed to this. It may be that they thought that his name would carry more weight than their own. We cannot condone deceit if this is true, but it has a lesson for us. It reminds us that we need the Lord to plead our cause in the sight of God. 
Joseph is saddened by their fear. He points out it was the hand of God, not men, that was in control. There is a lesson for us. We may feel that we have no merit of our own in which to claim access to God. We do have the assurance that the work of Christ is such that we have no reason to fear. If we think that we need others to plead for us, we are denying the Person and work of Christ. 
Joseph asks for his bones to be returned to Canaan when they leave. He knows the Lord will fulfil His word.
Are we always content to recognise that the way of God is perfect?

Memory Verse: 'Now therefore fear ye not: I will nourish you, and your little ones. And he comforted them, and spake kindly unto them', Gen. 50. 21
March 23.	Exodus 1. 1-22.
The New Pharaoh.
The new book begins with a completely different picture. Joseph and his brothers have died. The Lord has blessed their families in Egypt. They have grown into a mighty nation that fills the land. The time has nearly come for them to receive the inheritance. 
There is another change. There is a new king in Egypt. He does not know Joseph. He sees the people as a threat to his authority. He sees their might as a threat to the Egyptians. If he  knew Joseph, he would recognise the source of their greatness. He would realise that they are faithful but also that there is no point in arguing with their God.
Pharaoh decides to ensure that they cannot fight against Egypt in a battle. He wants them to continue to work in his country. People who came in peace and privilege are now slaves to the king. This is always the way of the world. Logic suggests that he could simply let them leave. This is not acceptable because he wants to use them for his own ends. He chooses to treat them as slaves. We are told that they built treasure cities. It may be that this includes the pyramids that each Pharaoh would leave as a testimony to his glory. This is the way of the world. There are many promises which it will give but ultimately, it only wants to promote self. It also shows the character of sin. Sin will enslave any who yield. It refuses to yield any ground. We can rejoice in the assurance that nothing can stop the purpose of God. Pharaoh thinks that labour will prevent growth, but he sees the reverse. The bondage leads to more growth. This is often seen with open persecution of the people of God. In the present, this is often true because persecution leads to reality. Many looking on will see the testimony of reality instead of the confusion of profession.
Pharaoh has another idea. He tries to kill the boys at birth. If there are no boys growing up, there will be no fathers for a new generation. The midwives are given instructions to kill any boys that they see born. They can leave the girls alive. In this way, the separate identity of the Israelites will soon be lost. The girls will have to marry Egyptians so they become a part of Egypt. This suggests two ideas. The killing is a picture of preventing the growth so the testimony of the individual is destroyed while leaving the girls suggests compromise to infiltrate the people of God. 
The two midwives recognise the authority of God. The might of Pharaoh is not enough to make them obey hiss evil request. Pharaoh challenges them for failing in their task, but they still will not concede. They make their excuses for their failure. Their answer reminds us of the tremendous responsibility of the mother. Pharaoh was denied because the mothers in Israel refused to allow access to his agents. We need mothers today who bring their children up in the fear of the Lord so that the devil does not have access to corrupt them.  As a result, the nation still continues to grow and the Lord blesses the midwives with their own families. 
Pharaoh is finally forced to call on all his people to perform this work.  It still proves impossible for the Egyptians to achieve his plan. Another eighty years will pass but the nation is multiplying. We are not told of the reasons for failure, but we know that no word of man can defy God.
Are we resting in the assurance that none can overcome the people of God?

Memory Verse: 'But the more they afflicted them, the more they multiplied and grew. And they were grieved because of the children of Israel', Ex. 1. 12
March 24.	Exodus 2. 1-25.
The Birth of Moses.
In the face of the persecution, we are introduced to a couple from the family of Levi. The wife bears a son. We are told almost immediately that the sister watches her brother when the mother could not hide him in the house. This is an indication of Divine inspiration. We are told what its important as far as God is concerned. It is not a mistake as no one would miss such details by accident. This is often seen when we go through the Scriptures. Men will try to claim it is inaccurate but in reality it shows the precision of the Scripture. It is significant that they defy the edict of Pharaoh. Their trust is in God. They face the loss of a son but they refuse to concede to his demands.  
After the three months, it is impossible to hide the child in the house any longer. They will try to hide him in the reeds at the side of the river. They make an ark of bulrushes for him. This is an attempt at camouflage. They hope that the ark will not be seen when someone is making a search for it. 
Miriam, his sister, watches. The plan appears to fail because Pharaoh's daughter comes to wash and sees the ark. She sends her maid to see what is in the ark. At this point, we can imagine the consternation of Miriam. As they look, the baby cries. We soon see that the Lord is in control. Pharaoh's daughter takes pity on a babe. Any other Egyptian would have been obliged to kill the child.  Realistically, this plan could only work for a short time. The Lord knows best. He chooses the palace of the enemy to be the home where He will prepare the saviour for his people. Miriam seizes the opportunity. She offers her mother as a nurse. The mother is paid by the king's daughter to bring up her own child. We can rejoice in the assurance that our Lord will always cause the wrath of men to praise Him.
Moses is taken to the palace. He stays there until he is forty. Despite the efforts of Pharaoh and his daughter, Moses never forgets what he has learned. He is still a Hebrew. The slaves of Pharaoh are his brothers. When he sees harsh treatment from an Egyptian, he intervenes and kills the Egyptian. Sadly, he soon learns two awkward facts. He did not hide his action from watching eyes and his own people despised him. He is forced to flee for his life. After forty years in the palace, he has to spend forty years in the wilderness.
As Moses flees, he finds the seven daughters of the priest of Midian preparing to water their flocks. When the men try to stop them, Moses intervenes again and waters the flock. It is clear that this was a regular conflict because their father, Reuel, is surprised when they return so quickly. He sends them back to bring Moses into the home. After forty years of preparation for rule in the palace, Moses begins forty years of looking after sheep. The Lord has lessons for Moses to learn and the palace is the wrong place for them, Reuel gives Zipporah, one of the daughters to Moses as his wife. The pattern is set. God's appointed saviour takes a Gentile bride because the people refused him.
The Lord has not forgotten His people. He is simply awaiting the right time to act on their behalf. His man is undergoing the training that He requires of leaders.
Are we always careful to seek the mind of the Lord before we act?

Memory Verse: 'And Pharaoh's daughter said unto her, Take this child away, and nurse it for me, and I will give thee thy wages. And the woman took the child, and nursed it', Ex. 2. 9
March 25.	Exodus 3. 1-10.
The Call of Moses.
Moses keeps the sheep. While he is looking after them, he comes to Horeb, the mountain of God, at the back of the wilderness. Horeb means dry or desolate. This suggests the idea that the places of communion with our Lord will hold no attraction for the world. It also shows that the Lord recognises the harsh circumstances through which His people are passing.
The angel of the Lord appears. Moses sees a flame of fire in the bush but the bush is not consumed. Moses takes time to contemplate what is happening. It is not unusual to see a bush on fire. The difference is that this bush is not consumed. The Lord is giving Moses a picture to confirm that He is watching and will deliver His people. It does not matter how fierce the trials and persecutions, the people will never be destroyed. It also points us on to our Lord. He will suffer in a way that we can never comprehend. He will exhaust the wrath of God yet Himself be unchanged. Our assurance is because we know that He has fulfilled this. There is nothing for us to fear because He has triumphed. Whatever we may suffer, He has already suffered that and far more.  
Moses decides to turn to see what is happening. As he does, God calls to him and warns him to take off his shoes. is warned to take of his shoe. He is on holy ground. He is in the presence of God. He is about to receive an insight into the purpose of God. This is a tremendous privilege but it is preparation for the task that he has to do. This is true for us today. The Lord has given us a full revelation of Himself and His purpose. It is intended to motivate us to serve Him faithfully. The teachings of men are frequently simply facts that fill the mind. In most cases, we only use a tiny part of what we are taught as children. The Lord works in a different way. He only reveals what we need. Often, He will reveal something to us so that we are prepared for a test that is coming. When we pass that test, He reveals what we need for the next step. It is when we walk in obedience to Him that we  receive a greater revelation.
The Lord starts by telling Moses that He knows exactly what the people are suffering. To the eye of man, He has ignored them for at least eighty years. We cannot know the reason for the delay. Stephen implies that they were responsible because they refused Moses earlier, Acts 7. 25-28. It is important to note however that the first assurance is that He knows their cries and their afflictions. We can be sure that He will always vindicate those who cry. Often the issue is that we merely say the words that need to be said. The challenge is whether we are feeling the full meaning of those words in our hearts. The Lord sees our heart. He answers according to our heart, not according to our words.
The Lord then tells Moses what He is going to do. Israel had to learn in Egypt what Jacob learned as he returned from Laban. Everything that  the world can offer is worthless. He is our true wealth. He will bring His people into a place that He has prepared. It will be far better than anything that we leave behind.
Let us rejoice in the assurance that our Lord has suffered for us,  and suffers with us.

Memory Verse: 'And the Lord said, I have surely seen the affliction of my people which are in Egypt, and have heard their cry by reason of their taskmasters; for I know their sorrows', Ex. 3. 7
March 26.	Exodus 3. 11-22.
The Commission of Moses.
Moses starts to raise objections. He is reluctant to go to Pharaoh. He does not believe that he is capable of performing the work that the Lord has given him to do. There are two lessons here. Moses is meek so he does not lightly undertake any work. This is clearly beyond the power of men so he is more reluctant. This ought to characterise us. The issue is that he fails to trust the Lord to enable him. We can be certain that He will provide all necessary ability to perform any work that He asks us to do. If we refuse when He calls, we are doubting His power, not ours. 
Moses can go with the assurance that the Lord has sent him to bring the people out to worship God. They will gather on the same mount where the Lord now meets with him.
Moses still questions. He knows that the people will ask for his authority. Possibly he is thinking of how they refused him when he intervened in the dispute. He wants to know what name he should use when he speaks to the  people. The Lord introduces the name, I AM. The idea is that He is the Eternal Who is before all, beyond all and over all. There is no power in all creation which can defy His word. John records how the Lord uses this on several occasions. We remember the seven “I am's” but there are about eighteen other instances where He uses the same expression. John also records seven uses of the same expression in Revelation. It is only recorded once in His public ministry by the other writers. This is when the Lord walks on the water, Matt. 14. 27; Mark 6. 50. The Lord uses it when He appears in the Upper Room, Luke 24. 39, and when He commissions the disciples, Matt. 28. 20.
The Lord sends Moses to the elders of Israel first. He has to tell them about his meeting with the Lord and what He has told Moses to do. Moses can assure them that the Lord knows all about their circumstances and will deliver them. More than this, the Lord has a place for them that is more than they could have ever expected. This is always true. There are many times when we may question an apparent delay in an answer to prayer. If we wait, we find that the Lord has something better than we thought. Sadly, if we do not wait, we frequently find that there are dangers that we did not foresee. The Lord knows and He withholds because He wants us to avoid the snare. The elders of the people will listen to  Moses.
After Moses speaks to the elders, they will go to speak with Pharaoh together. They will ask permission to go three days' journey into the wilderness. They must offer a sacrifice to the Lord at the mount where He met with Moses. Pharaoh will refuse their request. This illustrates the parallel idea of Divine Sovereignty and human responsibility. The Lord asks Pharaoh to allow the Israelites to go. He is not prepared to take notice of the Lord. As a result, he suffers judgement. The Lord knew how Pharaoh would respond but there is no question of judgement without the opportunity to escape. 
Do we really believe that the Lord will empower us for any work that He gives us?

Memory Verse: 'And he said, Certainly I will be with thee; and this shall be a token unto thee, that I have sent thee: When thou hast brought forth the people out of Egypt, ye shall serve God upon this mountain', Ex. 3. 12
March 27.	Exodus 4. 1-17.
The Signs for Pharaoh.
Moses now begins to raise objections to the call. The first is that the people will not receive him. This is often the case with the servants of the Lord. From the time of Moses to the present, the Lord's people have often failed to take heed to His servants. The Old Testament records many instances for Israel but we need the humility to recognise similar failures. It is easy to point the finger. It is far harder to look in the mirror of the word of God.
The first sign that the Lord gives Moses is that his rod will turn into a serpent. As soon as  he throws it to the ground, it changes. If he takes it by the tail, it becomes a rod again. This shows that the Lord has given Moses power over the evil one. The serpent is a picture of the devil. This is seen from Genesis chapter 3 to Revelation chapter 20. Moses does not need to be afraid of the serpent. Equally, he can be certain that the Lord will protect him from every attack of the devil. John tells us that 'The Son of God was manifested, that he might destroy the works of the devil', 1 John 3. 8. 
The Lord gives a second sign. This time he has to put his hand into his bosom. It is covered in leprosy. When he repeats this, it is healed. Leprosy is a picture of sin. The picture is that the power of sin has been broken. The first action suggests the need to recognise and acknowledge sin. The second shows that the Lord provides the answer. Paul makes clear that the power of sin has been broken, Rom. 6. 11-14. When we are baptised, we confess this. It is then our responsibility to live in the good of this from that time.
Moses raises a further objection. He is concerned that he is not eloquent, so he will not be able to speak as he ought. He is quick to plead his weakness. This shows us the danger of being unbalanced in our lives. Moses is known for his meekness. He appears to show humility when he raises his objection. In reality, he is showing a lack of trust. It is important for us to distinguish these. Moses has no difficulty in pleading before the Lord, but he is not ready to go before Pharaoh. We all pay lip-service to the fact that the Lord is greater than men but do we show this by our actions? We can all be guilty of similar failures. It is easy to cite an action as evidence of a virtue when it is actually sin. If we fail to speak when we ought, it is wrong. We cannot cite our inability or humility. Equally, we can be guilty of speaking with a wrong spirit. The fact that what we say is true does not excuse the failure to speak in the right way. We may criticise Moses for this, but we need to ask ourselves if we are not the same. It is a failure to recognise the Person of our Lord. If we appreciated Him for what He really is, we would be more fearful of refusing Him than of facing men. 
Moses refuses to accept the assurance that the Lord would answer. He only wants to use him as His mouthpiece. The Lord sends Aaron to stand with Moses. He is coming to meet Moses and he is able to speak well. He will do the work that Moses, in unbelief, fails to do. Let us learn the lessons here. If the Lord calls, He will fit, and if we refuse, then we shall lose the reward. Others will be called to help, or even to replace us in the work. They will receive the reward that should have been ours.
Are we resting in the power of the Lord to meet every need?

Memory Verse: 'And the Lord said unto him, Who hath made man's mouth? or who maketh the dumb, or deaf, or the seeing, or the blind? have not I the Lord?', Ex. 4. 11
March 28.	Exodus 4. 18-31.
The Return of Moses.
Moses returns to Jethro, his father-in-law, and asks to be allowed to return to Egypt. He does not tell the purpose of his return. This may be because of the fact that Jethro would fear that he will not return again. It may be because of the danger to the family when he  returns in this way. 
The Lord reassures Moses that he can return safely. The men who wanted to kill him are all dead themselves. This is one of the paradoxes of Scripture. Moses put his life in danger because he acted hastily but the people who died are those who wanted to kill him. The Lord watches His people. We need to be careful that we do not act in a hasty way. This may cause the work of the Lord to be hindered. It may increase the suffering or hardship of His people. We do not know how much time has been lost because of the haste of Moses earlier. The Lord has His timetable. The years in the wilderness have prepared Moses for the care which he needs to lead the people of God. If he had remained in the palace, he would not have been prepared in the same way. The same is true in our experience. There are circumstances which we face because of a foolish action. We may need correction but the Lord will still teach us lessons which we would not have learned otherwise. 
Moses and his family set out for the land of Egypt. He takes the rod of God in his hand. The Lord has taken what belonged to Moses and claimed it for His own. This reminds us that all we have belongs to the Lord. He has given it to us so that we can use it for His glory. He warns Moses about the nature of his task. Pharaoh will not willingly accept the claims of God,. He certainly will not let the people go easily. The Lord warns from the start that Pharaoh will put the life of his first-born in jeopardy by refusing to obey.
As they go, the Lord deals with Moses because he has not circumcised his sons. He must be above reproach in the eyes of the people. This is true for any who lead the saints at any time. The teaching or instruction will not carry any weight if we fail to set an example in our lives. This is clearly seen in the record of David's life contained in 2 Samuel. It is the basis of a challenge that Miriam and Aaron raise as recorded in Numbers chapter 12. His wife, Zipporah, is not happy with the command but they fulfil the action.
Moses goes into the wilderness to meet Aaron. He tells him all that the Lord has said to him. This is a private meeting. It appears that even Zipporah is excluded. There is unity between the two brothers before they go to tell the elders what the Lord has said. Aaron acts as the spokesman. He shows the elders the signs that the Lord gave to confirm their authority. The people bow and worship. They rejoice in the fact that the Lord has heard their cry. He has seen their affliction and sent a deliverer to them. The later narrative suggests that they did not listen fully. They thought that this would mean an instant deliverance. The Lord said that Pharaoh would refuse. The people act in the same way as they would when the Lord Himself came. They welcome the message with open arms until they learn how the Lord will work. After this, they start to murmur.
Are we careful to ensure that our life matches our profession?

Memory Verse: 'And the people believed: and when they heard that the Lord had visited the children of Israel, and that he had looked upon their affliction, then they bowed their heads and worshipped', Ex. 4. 31
March 29.	Exodus 5. 1-23. 
Meeting with Pharaoh.
Moses and Aaron go into Pharaoh after meeting the elders of Israel. They tell him that the Lord has said to let the Israelites go into the wilderness to keep a feast. The request seems reasonable initially. The Lord knows that Pharaoh would not agree to this. He is making a lower demand than He intends to highlight the true nature of the man.
Pharaoh refuses to acknowledge the Lord so he refuses the request. The first Pharaoh in this book was afraid of how the people might join his enemies. This one is content that he has a mass of slaves to do what he wants. He has no intention of conceding to any one. He will certainly not concede to a God he does not acknowledge,
Moses makes a further plea on the basis that the Lord must be obeyed. If Israel refuse, they risk pestilence from Him. The Lord demands obedience. Any refusal of His word is sin. Today, under grace, we should obey His Word out of willing hearts. Any who are in their sins are under the power of sin. They have every reason to fear the judgement of God if they do not obey. Moses explains this to Pharaoh. 
The response of Pharaoh shows his hardness. He is more powerful than any one in the world. Because his understanding is blinded by sin, he refuses to believe that any one can defy his word. He sends Moses and Aaron back to their burdens. He accuses them of trying to stop the people from their labours. Instead of granting the request, he decides to increase their burden. In future, they must gather the straw, but not allow the results to diminish. This is the reasoning of the flesh. It fails to recognise that such an attitude breeds trouble. Those who are afflicted will turn in rebellion. History gives a pattern of increasing power, until the rulers become proud. At this point, they frequently lose their power because their actions cause rebellion within their kingdom. 
The taskmasters and officers are quick to ensure that the command is fulfilled. This may be because they take pleasure in afflicting the weak. It may be because they are lazy and this saves them work. It may be fear of disobeying Pharaoh. Any of these are common reactions from those who are under the power of sin. The Israelites are beaten because they fail to deliver but when they complain, they are told the reason. They quickly realise that the decree of Pharaoh cannot be defied. 
They see Moses and Aaron as they leave the palace and complain that all they have done is brought more trouble on the people. They are not ready to accept that the Lord is just. He must act in a way that cannot be denied. Pharaoh may think that he is defying God and winning. In reality, he is adding to the affliction that will come on him and his people. 
All Moses can do is bring the matter to the Lord. He cannot understand but he does recognise that the Lord must be trusted. This is a lesson for us. It is a picture of what Israel will face in the Day of the Lord. Their final deliverance will only come after a time of unparalleled suffering, Mark 13. 19. 
Are we prepared to remain faithful even when all turn against us?

Memory Verse: 'And Moses returned unto the Lord, and said, Lord, wherefore hast thou so evil entreated this people? why is it that thou hast sent me', Ex. 5. 22
March 30.	Exodus 6. 1-30.
Israel's Affliction.
Moses wonders why his request has only brought more trouble. The Lord answers this. He is working to His own timetable. When He brings Israel out, He will do it in such a way that they can see His power. Pharaoh will be forced to let them go. The result is that the people have the evidence they need to face the hardships that will come later. As they go through the wilderness and into the land, they will face many tests. None of these are as hard as the deliverance from Egypt when Pharaoh defies the Lord. Sadly, the nation often forgot even when their enemies remembered. The most important lesson is that it is the Eternal Who is speaking with him. Abraham, Isaac and Jacob knew Him as God Almighty. He proved himself to be adequate for every circumstance that they faced. Now there is the added revelation not only that He is all that is needed, but He is Eternal. He is not bound by time so we should not be surprised when His timetable does not match our ideas. We can be certain that His power will outlast the mightiest of men. His promises can never fail.   
The Lord sends Moses back to the people with the assurance that He knows their condition. He will never fail to fulfil His promises. He will deliver them from Egypt. If Pharaoh were to concede to the request, the people would leave with nothing. Because he refuses, the Lord will demonstrate His power and leave Egypt struggling to hold her head. He is the Same today. We can lay claim to the same power in the face of opposition from a hostile world. 
Moses delivers the answer to the people. They refuse to take notice because of the burden. We can understand their concern. Most of us are prone to the same failure. We often think that no one else has faced the same circumstances. In one sense, this is true. In another, we can be certain that our Lord has suffered beyond what He asks of us. Many saints have overcome in such a variety of sufferings in the past that we are unlikely to face greater tests than all of them. We need to turn our eyes to the Lord to find the comfort and strength that He can give. Because He has faced every circumstance, He is able to sympathise in every trial that we face. 
When Israel refuse to listen, the Lord tells Moses to return to Pharaoh with a warning that he must let the Lord's people go. Moses cannot understand this. The nation who know the history of the dealings of God have refused to listen. The people who have been circumcised to confirm that they trust in the promises of God do not believe. Moses cannot see how a man like Pharaoh, who has never acknowledged God will ever listen. What he does not realise is that Pharaoh will be forced to bow. This is important. Pharaoh, like so many around us today, only believes what he can see. He will not listen to the words of a God Whom he cannot see. Pharaoh must be brought to acknowledge the glory of God. The same is true for all men. If any bow the knee and acknowledge the Lord in life, they enter into the joy of His salvation. If they refuse, they face the prospect of an eternity when they will be forced to accept His authority. 
The chapter ends with the genealogy of Moses, Reuben, Simeon and Levi. The Lord knows exactly who Moses is. When the Lord asks anything of us, He has chosen us for the work. 
Are we resting in the assurance that our Lord is the eternal God?

Memory Verse: 'And I have also heard the groaning of the children of Israel, whom the Egyptians keep in bondage; and I have remembered my covenant', Ex. 6. 5
March 31.	Exodus 7. 1-25.
The Plagues Begin.
The Lord sends Moses and Aaron to Pharaoh in full knowledge that they will fail. The only mitigation is that Moses will be like a god to Pharaoh. He could judge immediately but this might be seen to be unjust. He ensures that the ultimate refusal from Pharaoh will only come after he has had every opportunity to obey. The Lord uses Pharaoh to demonstrate His power in a way that is remembered. Forty years later, when the Israelites enter the land under the leadership of Joshua, the nations are afraid because of what He has done. He will be vindicated in all His dealings. It is His armies that will overthrow the might of Egypt. The same is true today. We may question apparent delays on the part of the Lord, but He is careful to ensure that no one can challenge His justice.
The two brothers, at eighty and eighty-three, go to speak with Pharaoh once again. They know that the Lord will stand by them. Pharaoh and his counsellors will be forced to receive them as gods so they are in no danger. This is the confidence of faith. It is equally true for us today. If we take the word of God under His direction, we can have the assurance that He will defend us. 
Moses and Aaron have to perform the signs that the Lord appoints. As they go to Pharaoh, he challenges them for a sign to give reason for him to listen to them. Aaron throws the rod down and it becomes a serpent. The magicians imitate the miracle, but Aaron's rod swallows theirs. The magicians can imitate but their deceit is quickly exposed. This does not persuade Pharaoh.   
The second sign is that Moses and Aaron are sent down to meet Pharaoh as he washes. They must take the rod of God. On this occasion, Moses tells Aaron to stretch the rod over the water in the sight of Pharaoh. As he does this, the water is turned to blood. Nothing can live in the water and there is a smell that afflicts the Egyptians. This is the first of ten plagues that affect the nation. It shows that the Lord has power over the source of all their power. Without the river, the nation is helpless. The land is desert by nature. It is only their ingenuity that makes it productive. The Lord is showing that the efforts of men are nothing in comparison to His power. For seven days, the Egyptians find no water for them to drink because all the water in the land is turned to blood. Pharaoh turns to his magicians again and they show that they are able to do the same as Moses and Aaron. This shows the hardness of Pharaoh's heart. The Lord has plagued the land and all that the magicians can do is imitate. They only add to the distress which Moses and Aaron have already brought. Sadly this is the reasoning of men. They are not prepared to accept that they can do nothing to prevent the judgement of God. They may be able to imitate the destruction that sin brings. They are powerless to break free from the bonds that it places on man. 
Despite this, Pharaoh is content to accept that this proves that there is no reason to heed the word of the Lord. 
Are we always ready to heed the voice of the Lord?

Memory Verse: 'And the Egyptians shall know that I am the Lord, when I stretch forth mine hand upon Egypt, and bring out the children of Israel from among them', Ex. 7. 5

April 1.	Exodus 8. 1-32.
Further Plagues.
The plagues continue with increasing intensity. The Lord tells Moses to warn Pharaoh that if he does not obey, He will send a plague of frogs on the land. They will go into every part of every house. The Lord warns Pharaoh of the consequences of disobedience. Even in this, we see the mercy of God. He will not inflict pain and suffering without prior warning. The sufferings that come are a direct result of Pharaoh's rebellion.
The pattern that Pharaoh follows here is repeated several times. The Lord gives a warning. He refuses to listen. The plague comes. He pleads for the plague to be removed. Moses prays for this and Pharaoh refuses to fulfil his word. Pharaoh is showing the full extent of his refusal in this. Initially, he asked, Who is the Lord? This could be a valid question for a heathen king who has had no direct evidence of the dealing of God. He has come at a time when Joseph would be forgotten. He has received an answer. He now has every reason to know that he cannot defy God. This is even clearer when we think that he asks for the plague to be removed based on an empty promise. He is presuming on the mercy of God. He thinks that he can bargain with Him. He has to learn that this does not work.
While there is a measure of refusal to listen, there is also evidence of another common trait among men. They turn to the Lord when there is some trouble which they cannot resolve. Often, they blame Him for their troubles. Sometimes they will turn to Him in prayer. Sadly, they refuse to accept His right to act as He does. He is sovereign but He is also just. There is no argument that any can raise against Him. Sometimes a genuine work is done. It may be that a person reaches an extremity which means that they will repent and acknowledge their guilt. Often, it is like Judas Iscariot, Matt. 27. 3-10. They see the consequences of their action and fear for what it means to them. In such cases, the change is not genuine and it is reversed as soon as the circumstances change. The flesh will never encourage thoughts of God while we are in prosperity. We need to commit our way to the Lord at all times. The steps that we take in prosperity can often lead to troubles if we follow our own ways.
The Lord removes the frogs. Pharaoh uses the excuse that there is respite. It will become clear that he has no intention of listening. The Lord is setting us an example of the path of love. We may be certain that someone is trying to deceive us. When love motivates us, we will still take them at their word for as long as we can, 1 Cor. 13. 7. 
The Lord sends lice next. Pharaoh will not even listen when his magicians recognise a power that they cannot imitate. He sends swarms of flies that only affect the Egyptians. Pharaoh realises that he cannot escape. He tries to negotiate a lesser movement. He agrees to let Israel go. Once again, as soon as Moses arranges for the flies to leave, Pharaoh hardens his heart and refuses to let the people go. He does not recognise the danger of dealing falsely with the Lord. He thinks that he can deceive Moses. He refuses to accept that it is the Lord Whom he is really trying to deceive. This can never succeed. In mercy, the Lord allows him to continue until his condemnation is clear and a full price is exacted.
Are we careful to live before the Lord, not men?

Memory Verse: 'And Pharaoh said, I will let you go, that ye may sacrifice to the Lord your God in the wilderness; only ye shall not go very far away: intreat for me', Ex. 8. 28

April 2.	Exodus 9. 1-35.
Further Plagues.
The Lord sends a pestilence that only affects the Egyptian cattle. None of the Israelites cattle is affected. Pharaoh sends men to check the effect. He will still not allow them to go. His heart is so hardened that he will let his people suffer while his enemies are untouched. He is only interested in his own glory. Although the belongings of the Egyptians are affected, they are not touched personally.
The next sign brings pain to the Egyptians directly. Moses and Aaron throw ashes from the furnace into the air in the sight of Pharaoh. The result is that every man and beast of the Egyptians is affected. The magicians cannot stand before Pharaoh because they suffer as much as any other. Still Pharaoh refuses to take note and free the Israelites. Not even the suffering of his own nation touches the heart of the man who has set himself in opposition to the word of God.
The Lord sends Moses and Aaron back to Pharaoh. They warn that he will face all the plagues of the Lord if he will not let the people go. Pharaoh will not take notice of warning. He chooses to defy God even though his magicians have said they are powerless. The same is true for men in the time of Great Tribulation. They will suffer untold agony. They will blaspheme the name of the Lord. What they will not do is repent. The Lord gives a solemn warning that He has chosen to prove His power in the face of Pharaoh's efforts to defy Him. Gamaliel warned the Jews that they were doing the same when they tried to prevent the Gospel from spreading, Acts 5. 34-40. 
Many recognise that this is unwise. When Moses and Aaron announce that hail is coming,  they move their servants and cattle under shelter. They are in no doubt about the truth and power of God. Sadly, they are not prepared to commit to open defiance of their king. This would bring swift judgement. The same is true for many in the world. They fear what God can do but they are more afraid of the enemy that they can see.
The seventh plague is hail, which only falls on the Egyptians. The Lord proves that He will watch over His own people. Those who acted when the warning was given are preserved from the full impact of the judgement. They still lose the crops that were maturing. The wheat and rye was not affected. Even in this, the Lord is showing mercy. He has preserved food for the Egyptians if only they would listen to His voice.
Once more, Pharaoh pleads for the hail to be stopped. He assures Moses and Aaron that he will let the people go. Once more, as soon as the plague stops, he refuses to keep his word. It is sad to see that his servants agree with him. It may be that they are as blinded as he is. It may be that they are still more afraid of a man than God. It is sad to think that men can see the power of the Lord and still they will not turn from their sins. The picture is repeated time and again in many ways. Ultimately, the devil has blinded minds to the truth of the gospel of the glory of God, 2 Cor. 4. 4.
Do we always acknowledge the authority of the Lord?

Memory Verse: 'For I will at this time send all my plagues upon thine heart, and upon thy servants, and upon thy people; that thou mayest know that there is none like me in all the earth', Ex. 9. 14

April 3.	Exodus 10. 1-29.
Final Warnings.
The Lord sends Moses to Pharaoh. He warns him that Pharaoh will not listen. He has chosen a path of rebellion so the Lord will show the results of this. One result is that the nation of #Israel will be able to recall the power of the Lord. The warning for Pharaoh is that there will be a plague of locusts if he does not listen. The hail destroyed the grain that was already in ear. The locusts will eat the shoots so that there is nothing to grow for the harvest. After the seven plagues, there is a degree of consternation in the palace. Pharaoh's servants start to plead for him to listen. They can see that he has destroyed Egypt by his foolish refusal to heed the voice of God. He was afraid of what the people would do if an enemy came. He wanted to use them to promote his own glory. He does not recognise that the Lord has already shown that He is stronger than any enemy. He will not see that the Lord has made any glory that he had into shame. This is a weakness of the flesh. It is blind to the effect of its actions, even when it is destroying all that it holds. 
The servants of Pharaoh plead on behalf of the nation. They gain a concession from him. This is the way of men. They believe that anything is open to negotiation. The Lord makes demands which cannot be changed. We must be careful not to compromise in the things of God. If it is written in the Scriptures, it is for our obedience. Pharaoh thinks that he can negotiate. When Moses and Aaron refuse, he will point to the fact that they would not yield. The world will try the same today. We must be careful to show that the principles of God cannot be changed to meet the demands of men.
Pharaoh's suggestion is that the men go but leave behind women and children. He knows that the men will return to their families. They are still under his power. This is a lie of the devil. Sadly, it is true of many who profess faith. They think that they can still live their old life. They fail to understand the meaning of repentance. When we preach, we must be careful to emphasise this.
Moses refuses to compromise. The plague comes on the land. Pharaoh soon realises what he has done. He calls Moses and Aaron in haste. Once more, he promises to let the people go as soon as the plague is lifted. Once more, Moses intercedes and the plague stops. Once more Pharaoh refuses to let the people go.  
The Lord sends the ninth plague without any warning. He wants Pharaoh to recognise that he cannot defy the Lord. He hates a lying tongue. Pharaoh now has a clear warning that if he defies the Lord, he may not even receive a warning of what is coming. For three days, the people are unable to move because of the darkness.  
Pharaoh tries another compromise. He asks for the cattle to be left behind. He still wants to be sure that the people will return. Moses cannot compromise. Pharaoh warns him that his life will be forfeit if Pharaoh sees him again. He still thinks that he can defy the servant of the Lord. Moses accepts his rejection. He leaves with a final warning that the Lord will act. The chapter division hides the sequence here.
Are we always ready to listen to wise counsel?

Memory Verse: 'And Pharaoh's servants said unto him, How long shall this man be a snare unto us? let the men go, that they may serve the Lord their God: knowest thou not yet that Egypt is destroyed', Ex. 10. 7

April 4.	Exodus 11. 1-10.
Passover Foretold.
As Pharaoh sends Moses away, the Lord tells Moses the final plague. Pharaoh has given a dire warning. The Lord now indicates that there is no opportunity for repentance. He will act in such a way that the Egyptians will beg for the people to leave. They will give anything that they want as long as they go. Pharaoh will not heed the voice of the Lord, but his people will act in a way that brings honour to His Name.
There are two results from Pharaoh's rejection of the word of God. Firstly, the children of Israel have gained favour with the Egyptians. They can see that Pharaoh is malicious in his actions. Moses himself has become very great in the eyes of all the people. Even Pharaoh's servants see this. Only Pharaoh is unimpressed. Sadly, the people are still more in fear of Pharaoh than the Lord.
Moses tells Pharaoh the details of the last plague. It is guaranteed to touch the hardest hearts. At midnight on the appointed day, the Lord is to pass through the land. He will kill every firstborn son of man or beast. No one is too great. No one is too little. All will suffer at the hand of the Lord. At first, this appears severe in the light of what has been said about their reaction. The reason is that they have not repented. They have to choose between their allegiance to Pharaoh or obedience to the word of God. The fact that a mixed multitude leaves, ch. 12. 38, suggests that there may be some who make a profession of obedience. As far as we can tell, no Egyptian would obey the word and place blood on their doors. It is sad to think that many know the truth, but do not obey it in faith. Often, this is because fear of what they see overcomes their desire to obey the Unseen. It is probably why the fearful are prominent in the list of those who have a place in the lake of fire, Rev. 21. 8.
The Lord makes a clear distinction between Israel and Egypt. The Lord will destroy every firstborn of the Egyptians. At the same time, He puts a guard on the Israelites so that even the dogs will not make a sound against them. This is impossible naturally. The judgement will cause a great tumult. Dogs would respond to this. They would often go into a frenzy. The fact that there is a complete calm shows the power of the Lord. He will demonstrate this in a way that no one can deny. Forty years later, the memory of this day will make the inhabitants of Jericho afraid. 
The result is that the Egyptians will bow down to the Lord. They will plead for the people to go even if Pharaoh does not agree. There is no choice given to Pharaoh on this occasion. The people may be afraid of his power in most cases but when their sons are killed, they will recognise their folly. They will tell him to let the people go. They will plead for the people to leave. It is sad that many today are like the Egyptians. They will not refuse the counsel of the wicked one, the god of this world. The Egyptians lose their oldest sons. Today, the consequence is eternal judgement, Heb. 6. 2.
Moses leaves Pharaoh in anger. There may be a degree of pride. Perhaps the greatest reason is that Pharaoh has brought such destruction on his people.
Are we always obedient to the word of God?

Memory Verse: 'And the Lord gave the people favour in the sight of the Egyptians. Moreover the man Moses was very great in the land of Egypt, in the sight of Pharaoh's servants, and in the sight of the people', Ex. 11. 3
April 5.	Exodus 12. 1-13.
Passover Preparation.
The Lord now tells Moses and Aaron how the people must prepare for the day. He starts by emphasising the solemnity of the event. This is to be the beginning of the year for them. It is the start of the Lord's dealings with them as a nation. Sadly, they fail to recognise the full significance of this. Despite the promises of the Lord to Abraham, they must be delivered from bondage. Israel still remember their deliverance from Egypt. Sadly, they never have learned the need for deliverance from sin which is pictured here.   
On the tenth day of the month, every man must take a lamb. It must be enough for all the family to eat. If the lamb is too big, they can share with the family next door. They must not take a lamb that is too small for all the family. This is a picture of the Lord as the Lamb of God, John 1. 29. He is sufficient for the world. There is no one who is excluded from the salvation that He offers unless they refuse it.
The lamb must be a male of the first year without any fault. It must be perfect and in the fulness of life but it must not resist. An older sheep might fight against those who took it.  It is a picture of the way in which the Lord was taken. He was not a child. He was not an old man. He was a Man in His prime. He went willingly. 
The lamb must be kept until the fourteenth day. The Lord fulfilled this. He entered the city of Jerusalem on the tenth day but was crucified on the fourteenth. It was a time for the people to contemplate the lamb. They might consider its perfection. They might think on its purpose. By the fourteenth day, they would be ready to acknowledge that it was exactly what the Lord required. The lesson is clear. During the days in Jerusalem, the Lord was  in full view of all the people. He silenced every critic that the Jews could find. He was accused before the Jewish council. He was accused before the Romans. No valid charge could be levelled against Him. Even when men maltreated Him, He never answered back. He was only crucified in order to silence the Jewish cries for blood.
The blood of the lamb was to be taken and put on the door-posts and lintel of each house. This teaches us the need for every person to receive the Lord and His work personally. The flesh must be roasted by fire and eaten by all. This reminds us of the need for the judgement of God to be met. Each of us needs to recognise our personal guilt. We must recognise He took our place. Nothing less could answer for us. He had to suffer at the hand of God without mercy for us. Nothing was to be left. This reminds us that what the Lord suffered has fully dealt with sin. It also teaches that we cannot choose to have a part of what He offers. We can only be accepted on His terms because He is holy. 
As soon as we trust Him, our sins are removed forever. We must be ready to leave. There are two ideas here. Firstly, we have been delivered from the world so we should not live as those who belong to it. Secondly, we have a home in heaven with our Saviour, Phil. 3. 20. We should show that we anticipate His coming at any time.
While the judgement falls on those who do not strike blood on their doors, the Lord stands between the destroyer and all who trust Him. 
Are we living in the good of eternal life?

Memory Verse: 'This month shall be unto you the beginning of months: it shall be the first month of the year to you', Ex. 12. 2

April 6.	Exodus 12. 14-27.
Passover Remembrance.
The Lord decrees that the day of Passover must be kept as a memorial for their generations. Their children must never be allowed to forget all that the Lord has done. This reminds us that we ought never to forget what the Lord has done for us. Our appreciation should grow. We must never become content with a remembrance of our salvation alone. Our Lord is infinite so we can never exhaust His person however we should never lose the wonder of our salvation. Any child of God who loses this is in a poor condition spiritually.
This is the first of three occasions in each year when the Israelite must keep a feast to the Lord. The other two are Pentecost and Tabernacles. The significance is that this pictures the source of blessing. Pentecost pictures the fruit of salvation as the people of God are brought together. Tabernacles pictures the final in-gathering when every promise of God will be fulfilled in Christ. Heaven and earth will be gathered together in Him, Eph. 1. 10.
The day of Passover is followed by seven days in which unleavened bread must be eaten. This reminds us of the work of Christ and its effect on the believer. The day points to the cross. We can only be delivered from our sins by the offering of Christ. Without this, we will remain in bondage for ever. The week speaks of an effect that continues through our life. If we are delivered from our sins, then we should not live as if we were still in sin. There must be a change of life. Any person who professes salvation but does not change is almost certainly making a false profession. This may be a deliberate choice. It may be that they have failed to grasp the truth of God. The solemn issues of salvation are highlighted by not eating leaven. This pictures a life that is free from sin. Failure to obey leads to a person being cut off from the people. This emphasises that they are not true to their profession.
The Lord himself warns us of three parties who demonstrate the significance of leaven. In each case, men placed something above the word of God. The Pharisees put their ritual in place of obedience to God. The Sadducees put their reasoning in place of the revealed truth of God. The Herodians put political expedience in place of waiting for the promise of God. It is our responsibility to hold fast to the word of God from a heart of love for the Lord and His people.
The first and last days of the feast are to be marked out as Sabbaths. No one must perform any 'servile' work. It is a day of rest from the labours of everyday life. Nothing should be done which can be done on another day. The description does however allow acts of mercy. This shows a picture of true sanctification. We rest in the work of Christ without any merit of our own but we show our faith by our works, James 2. 18. The Pharisees were so rigid that they objected to healing on the Sabbath. They lost the truth in their ritual.  
Moses passes the instructions on to the Israelites. There is clear warning that this must be continued from that time. Their children must obey this and be taught why it is done. This reminds us that we should live in a way that sets an example to others. They should see and desire to learn from our example. This requires a work of God in our lives.
Do we always remember the dealings of our Lord with us?

Memory Verse: 'And this day shall be unto you for a memorial; and ye shall keep it a feast to the Lord throughout your generations; ye shall keep it a feast by an ordinance for ever', Ex. 12. 14

April 7.	Exodus 12. 28-42.
Passover Fulfilled.
The Israelites hear the instructions from the Lord, they worship, then they obey. This shows the precise response that the Lord expects from His people. Whenever we hear the Word, it will lead to worship if we are in a right spirit. True worship and obedience to the Word cannot be separated. If we make a show of worship without obedience, then it is no more than show. Often our appreciation of the Lord fails to grow. This will occur if we fail to read the Word. It will also occur if we do not allow the Word to reach our hearts. If it does reach our hearts, there will always be worship and obedience to the Word. Too often we can think some of the Word is essential and some is optional. We need a balanced diet from all the Scripture to ensure that we develop as we should.
At midnight on the appointed day, the Lord smites the firstborn of Egypt. The cry goes up  as the people realise what has happened. Pharaoh told Moses he would not see his face again. In the light of this, he does not even wait for the day to dawn. He sends the Israelites away before any more judgement can fall. Pharaoh must recognise that if all the firstborn could be killed in this way, he cannot protect his own life. The shock is such that Pharaoh even asks for Moses to pray for a blessing for him as well. This is the plea of a man who is in extremity. It is the same regret that Judas displayed when he had betrayed the Lord. It is a sign of distress rather than conviction. We need to be careful in this respect. Many will make a profession in the face of adversity but it may not be rooted in the heart.
The Egyptians showed the same urgency as Pharaoh. His message could not have reached the people. They realised the need to act for themselves. They pleaded with the Israelites to leave because they were as good as dead. They were so insistent that they were prepared to give the Israelites anything that they wanted. Their only concern was that the people left the country before any worse judgement came. This is the tragic loss of Egypt. The pride of one man leaves the mightiest nation in the world as good as dead. He thought that he could defy God. Instead he finds that his own people are ready to defy his authority. The riches of the country are nothing. They would lose everything in order to save their own lives. The people have learned that the Lord is greater than Pharaoh. He has learned that he cannot defy the Lord without suffering the consequences of his action. Sadly, it is only death which brings this change. Even more sadly, we are to learn that the change was superficial.
A mixed company went up with the people. These would be people who have seen the power of the Lord and want to share in it. The danger is that many, if not all, of these went as a response to a manifestation of supernatural power. The same spirit is seen with Simon the sorcerer in Acts chapter 8. Their emotions have been roused. Some may have a degree of conviction. Some may have married Israelites. Most are afraid of what the Lord might do. This moves them to leave but it can never bring them into the promises of God.
There is now a fulfilment of the promise of God to Abraham. The exact day was set 430 years earlier but God never fails to keep His word in His time. 
Do we realise the greatness of our salvation?

Memory Verse: 'It is a night to be much observed unto the Lord for bringing them out from the land of Egypt: this is that night of the Lord to be observed of all the children of Israel in their generations', Ex. 12. 42

April 8.	Exodus 12. 43-51.
Passover Ordinances.
The Lord now gives instruction regarding the Passover. The first requirement is that it must not be eaten by a stranger. Unless someone has a part in the nation, they can never enjoy this feast. This is a reminder of the need for new birth. The nation only kept the feast after the Lord made a new start with them. The same principle applies today. Unbelievers cannot share in the privileges of the people of God.
The Lord is careful to make clear who may or may not eat. There is no room for question.  If the servant is owned by the master, then he may eat. He is part of the people because he belongs to the household of his master. If a servant  is only hired, he cannot eat. The same is true for people who are simply staying with those who are Israelites. They have no part with them. This gives a very clear warning that association can never become a ground for acceptance. Today, no one can take part simply because they come to gatherings of the saints. We must be equally careful not to refuse someone because they do not appreciate the calling of God in all its fulness.
The feast must be eaten within the house. It must not be taken out of the house. The Lord delivered those who were in the house. There was no safety outside the house so the detail of the feast reminds the people of this. Today, this reminds us that there is no safety outside of Christ. Every true believer is brought into the house of God, the Church of God. Anyone who is not prepared to be identified with Him will never enjoy deliverance.
No bone is broken. This is fulfilled literally at the cross. Soldiers were sent to break the legs of those who were crucified. The Lord ensures that the picture is fulfilled. All of this has a deeper significance. No one can do anything to bring about redemption. He gave His life, no one took it from Him, John 10. 18. We sometimes sing, 'The very spear that pierced Thy side, drew forth the blood to save' but it is not true to the teaching of Scripture. The reality is that our redemption was a transaction that took place between Father and Son. No man had any part in it in any way. 1500 years before the cross, the Lord sets down a picture which demands care because He wants us to appreciate every detail of the truth.
Every Israelite must eat the feast. We learn later that there are certain conditions which may delay the person but no one escape this solemn duty. If they refuse, they are implying that they are not part of the nation whom the Lord has redeemed to Himself.
Any strangers who want to eat the feast must fulfil the requirement to be circumcised. They can only eat if they have, symbolically, cut off the flesh. The same is true today in that the act of circumcision answers to the person dying to sin and self at conversion. They must be ready to identify with the Lord and his people completely. This is what is seen when a person is baptised. It has no direct effect in terms of salvation but it is a confession of what the Lord has done.
The people obey the Lord. He delivers them from Egypt in their armies. There is no power on earth that can defy the Lord.
Are we careful to maintain separation from the world?

Memory Verse: 'And the Lord said unto Moses and Aaron, This is the ordinance of the passover: There shall no stranger eat thereof', Ex. 12. 43

April 9.	Exodus 13. 1-22.
Sanctification of the Firstborn.
The Lord now tells Moses that all the firstborn of Israel are to be set apart for Him. He has delivered them from Egypt. They should have died so they are now His. This reminds us of the meaning of redemption for us. We have been bought with the blood of Christ. We have no claim upon our lives. All we have is because His grace was shown towards us. We belong to Him. Indeed, a part of our salvation is that we confessed Him as Lord. This is not true if we are not ready to accept His claim on us. 
Moses instructs the people to remember this day. It must never be forgotten. It is a day which is set apart from every other day in the calendar. This should be true for us. It may be that children especially will not remember the precise date and time. Very occasionally, a young child may not remember the details but we should question if an older person professes faith but cannot  remember how the Lord spoke to them. More than this however, we should all be glad to look back to that time with thanks for the Lord's mercy. However far we progress in our path, most will look back to the start as the greatest moment in their life.
Moses emphasises that this took place in the month, Abib. This is the time of the green shoots when the grain begins to ripen. Until this time, there is no real evidence of any life. This reminds us that our salvation is the beginning of a new life. Before that day, there was nothing for God. From that time, there should be the evidence of fruit for His glory. If there is no fruit, then we have to think that there is no life. We cannot make a definitive statement however the Lord clearly teaches that we will know reality by the fruit, Matt. 7. 20. The true condition of these people is shown in that most do not reach the Promised Land. The Hebrew writer uses this to warn those who read his letter that profession does not equate to salvation. It appears that many were turning back to the old ways. He assures those who are faithful that they are showing the evidence of life. He adds that everything about the gospel is better than the promises of God under law.   
The Lord charges the people to teach their children the significance of the feast. It is so important that we set an example. This is true for children in the faith as well as those in the flesh. The value of right teaching by parents must not be underestimated. We need to remember that we are on spiritual ground rather than natural. Our first desire must be for children who follow Christ in faith.  
The Lord leads the people out of Egypt in an unexpected way. The direct route is along the coast, but the Lord leads towards the Red Sea. This demonstrates the wisdom of God. He knows the danger to the people of being faced with enemies at once. He leads them in a way that will prevent them from facing a large army and turning back in fear. As a result, they will see His hand against the might of Egypt. He will strengthen their hearts and bring fear to their enemies. They fulfil Joseph's request to take his bones with them. His faith has been rewarded after many years. Now they can see the Lord with them. He leads by a pillar of cloud and fire so that they be certain that He is there. 
Are we set apart for the Lord in our lives?

Memory Verse: 'Sanctify unto me all the firstborn, whatsoever openeth the womb among the children of Israel, both of man and of beast: it is mine', Ex. 13. 2

April 10.	Exodus 14. 1-14.
Journey to the Red Sea.
The Lord tells Moses where the Israelites are to pitch their camp. He chooses a place where they appear to be trapped. The name, Pihahiroth, means Mouth of Caverns. It suggests that there is no escape in that direction. They have the sea ahead of them. They are surrounded by mountains. Migdol means a Tower. Baal-Zephon means Lord of the North. It is a place where they would be trapped by armies that come up behind them. The Lord gives His reason for this. He knows the heart of Pharaoh. He has chosen a route that will tempt him to follow the people. The result is that the Lord will prove His power in a final triumph. 
Pharaoh responds to the news in precisely the way that the Lord said. He thinks that the people have made a mistake. He sets out to pursue them. It is interesting to see that his servants now support him in his action. They were afraid of the plagues that the Lord sent. They pleaded to let the people go, ch. 10. 7. Now that the people have gone, they want to bring them back. They were afraid of the destruction that the Lord could bring. They did not realise that He could use the same power to deliver His people. This is often true of men. The devil has deceived them to recognise the power of God in judgement but not to see that He can use the same power to save. The early preaching emphasised the truth of the resurrection. This is the ultimate declaration of the power of God to save. We need to be careful to emphasise this as we preach so that men are aware of this reality. We should rejoice to know that He can, and will, deliver all who call upon Him. It may not be in the way that we think. It may sometimes appear that He is leading us into greater troubles. In reality, it is the foundation on which He will bring greater glory to His name.
Pharaoh acted in a way that is consistent with his character throughout the record when he tried to ensnare the people. Sadly, the children of Israel show the first example of their character that would be seen throughout their history. They accuse Moses of failing them.  They think that he has brought them to their deaths. They will not see the way of the Lord. Faith will see how the Lord has saved and be certain He cannot fail now. The flesh only sees the danger and thinks it is one step too far. We can easily act in the same way. When the path is hard, we begin to ask why the Lord is leading this way rather than to trust. We do not look with a true perspective. We forget that the bondage of sin is far greater than any circumstance that we can face in this life. We can rest in the assurance that He is able to save to the uttermost, Heb. 7. 25. This is the true meaning of this verse. It takes us beyond simply our sins. It points us to every obstacle and assures us that He will save. The reason for this confidence is because He ever lives to make intercession for us. 
Moses reassures the people that the Lord knows. He will answer according to His own will. They need only to stand still and they will see the salvation of God. We have the same assurance. The flesh wants to press on., It will do what it can. We have to learn the lesson of waiting for the Lord to show what He will do. If we go ahead of Him, we will increase the trouble. If we wait for Him, we will prove His power.
Are we content to wait for the Lord to deliver us?

Memory Verse: 'And Moses said unto the people, Fear ye not, stand still, and see the salvation of the Lord, which he will shew to you to day: for the Egyptians whom ye have seen to day, ye shall see them again no more for ever', Exod. 14. 13

April 11.	Exodus 14. 15-31.
Crossing the Red Sea.
When Moses calls, the Lord answers with a question and a command that seem strange at first. In reality, there is an important lesson for us to grasp. The Lord asks Moses why he has called on Him. We look at the situation and we can fully understand why Moses has called. The command is equally clear. The children of Israel are to go forward. The lesson is that the Lord has given the people a command. They can still fulfil that command so there is no reason to ask for another instruction. We often see the difficulties ahead and ask for direction. The Lord may ask us to keep going until we can go no further. At that time, He will act. As we consider the picture, there is one way for the people to go. The other paths are impossible. It does not matter how difficult the way may appear, the Lord will often prove that what appears impossible will disappear at the right moment. This is the background to the Lord's teaching regarding prayer that can move mountains. If we find that the way ahead is blocked but we receive no direction to turn, we must go on. Sadly, as with the Israelites, we may listen to reason which suggests that we have made a mistake. 
The Lord tells Moses to hold his rod over the sea and divide the sea. Human reason would say that neither Moses nor the rod can divide the sea. Faith knows that the Lord will divide it as long as we obey His Word. 
The Lord promises that the people will pass over on dry ground. The Egyptians are sure that they have trapped Israel. In reality, they have fallen into the trap that the Lord has prepared for them. They will follow in a desire to destroy Israel but the Lord will destroy them and glorify His own name.
The angel of the Lord moves to divide the two camps. He gives light to the Israelites, but he covers the Egyptian camp in darkness. Throughout the night, the Lord sends a wind to drive the sea back. The two companies are divided so that neither can approach the other.
The Israelites cross the sea on dry land. The wind has held back the sea and dried up the sea bed. The water that appeared to be a threat to them protects them. It is a wall on either side so that they can cross and the Egyptians cannot overtake them.
The Egyptians still show the folly of the flesh. They see the Israelites crossing so they try to follow them. We might think that they would realise the danger. If the Lord has parted the sea for Israel, He will not allow the Egyptians to follow. The flesh does not apply wisdom when  it thinks about God. It is controlled by its hatred of God. It refuses to acknowledge His power. They follow into the sea and the Lord ensures that they cannot go back. He takes off their chariot wheels to leave them stranded in the middle of the sea. They want to return, but cannot because of the hand of the Lord. Others follow because they do not know what the Lord has done. The result is that, while Israel cross safely, the Egyptians are stranded in the sea as the waters return. Israel sees the dead bodies of Egyptians on the shore. Without a single blow, the Lord has overcome the army of Pharaoh. The people are left to rejoice.
Are we confident of the power of our Lord for every circumstance?

Memory Verse: 'And the Egyptians shall know that I am the Lord, when I have gotten me honour upon Pharaoh, upon his chariots, and upon his horsemen', Ex. 14. 18

April 12.	Exodus 15. 1-21.
The Song of Moses.
These verses contain the first song recorded in the scripture. We are told that the morning stars sang together at creation, Job 38. 7, but the song is not recorded. Singing is intended to be the expression of our appreciation of the ways and works of God. There are three things which occupy the songs of the Old Testament. The glory of God in Himself. The glory of God as it is made known in His works of power. The glory of God seen in His acts of mercy. We need to be balanced in our view of God. We can become so occupied with the mercy of God that we forget His Person and His power. The result is an unbalanced view of God. This leads to a lack of balance in our teaching and this ultimately affects out lives. It is as we appreciate what God is in Himself that we are saved from a faulty appreciation of what He expects of us. Paul tells the Corinthians that the primary aim in our lives is that we bring glory to God in whatever we do, 1 Cor. 10. 31.
The song begins with the appreciation of God Himself. He is central to the song. Without Him, they would still be slaves in Egypt. There would be no reason to sing. This should be an example of what the Lord wants to hear from us. As we bring thanks, it should be centred in His greatness not in what He has given us. Our hearts should be full of thoughts about Him. If not, then we have failed to appreciate accurately what He is. Every work of God shows something about  His Person. We ought to see this as we think about what He has done. He has triumphed, He has overthrown, He is the Strength, Song and Salvation. He is to be exalted. 
The second part of the song deals with the power of God. The people are amazed at the way in which He has displayed His power. This is a further example for us. We need to have a vision of the Lord working in power. It must take us beyond what He has done for us. Our hearts should be full of His own greatness. The fact that we have entered into blessing as a result of this is secondary.
The final part of the song looks at how God has delivered His people. They sing about it in terms of what He has done and the effect that this will have upon those who hear. Once again, their thoughts are reaching beyond what the Lord has done for them. If we understand the grace of God, we will realise that He wants us to be a living witness to Himself. We should show the power of God in our lives. People will take notice when they see this. They will understand that this is not simply someone acting in their own strength.
It will also cause the devil and his hosts to tremble. He knows that as long as we are simply preaching, he can blind minds to the truth. When the power of God is seen in lives, the lies of the devil will be exposed for what they are. If only we could appreciate our power, we would see the victory.
Miriam, the prophetess, joins the women in singing the song. She teaches them the glory of the Lord. It is notable that she does not lead the men in singing.
Are our hearts filled with song as we consider our Lord?

Memory Verse: 'Then sang Moses and the children of Israel this song unto the Lord, and spake, saying, I will sing unto the Lord, for he hath triumphed gloriously: the horse and his rider hath he thrown into the sea', Ex. 15. 1

April 13.	Exodus 15. 22-27.
The Waters of Marah.
Israel move away from the Red Sea and travel through a wilderness for three days. They have no water. This reminds us that the waters of earth will not satisfy those who follow the Lord. The barrenness of the wilderness brings hardship to them. The wisdom of the Lord is seen here although, at the time, they do not see it. They are suffering but He is preparing them for the many hardships of a journey in enemy territory. If their hearts were right before Him, they would not fear the hardship of the way. The wilderness is Shur, a Wall. This reminds us that the Lord places a wall between the things of the world and His own. We are responsible to maintain that separation.
After three days, they come to some waters at Marah. This describes the water. It is bitter. It is easy to sense the disappointment of the people as they taste the water. They thought that their distress was ending. It appears to be worse than before. This is a lesson for us. It is easy to allow the difficulties of today to blind us to the dangers of the way in general. There is no satisfaction for the child of God in anything that the world can offer. Sadly, the response of Israel is to murmur. As we have seen before this is true throughout the time they spend in the wilderness. It often characterises us as well. In their distress, they accuse Moses of failing them instead of looking to the Lord to deliver them. This is a sad picture of unbelief. Ten times before they refuse to enter the land, and at least four times after, they murmur against the Lord. Paul reminds Timothy that godliness with contentment is great gain, 1 Tim. 6. 6.
The Lord shows Moses a tree. This reminds us that the cross should be the answer to every question. When they cast it into the waters, it makes the bitter waters sweet. The lesson here is simple. There will often be circumstances that we do not like. We will often find that they way is not easy. We need to see every step in the light of the cross. It shows us the true bitterness of following human reason. However bitter our experience, it can never compare with the bitterness of forsaking the Lord. Equally, it reminds us that our Lord has passed through circumstances that are far worse than those which we face. If we keep the cross before us, we will appreciate the true joy of following the path that our Lord took. He is guiding every step so that we are prepared for what will follow.
The tree brings the promise that the Lord will heal His people. We need a true perspective. The short-term view may be bleak. Paul reminds us that we need to see our circumstances in the light of eternity, Rom. 8. 18, 2 Cor. 4. 17. He suffered more than most but he still writes about light affliction. He places the present on one side of the scales and eternity on the other. The weight of glory is far greater than any pain that this world could give us.    The extent of our affliction is insignificant compared with eternity. It does not matter how we compare, we always arrive at the same answer. Anything that we suffer is far less than we could expect and nothing when compared with what God gives in grace.
They arrive at Elim where there is abundant supply for them. Every trial is answered by a time of rest.
Do we count all but loss for the excellency of the knowledge of Christ Jesus our Lord?

Memory Verse: 'And he cried unto the Lord; and the Lord shewed him a tree, which when he had cast into the waters, the waters were made sweet: there he made for them a statute and an ordinance, and there he proved them', Ex. 15. 25

April 14.	Exodus 16. 1-10.
The Hunger in the Wilderness.
The people move on from Elim. It is a month since they left Egypt. Most of this time has been spent there. They found satisfaction, it is not the place that God intends for them. This is another lesson for us. There are occasions when we find refreshment for our souls. As we move on, it may be that we face difficulties. We can start to think that we have moved out of the will of God. This is not true. Our Lord will give us opportunity to refresh ourselves so that we are ready for the next conflict. We should always be prepared for tests. He wants us to learn that there is always something better than we have enjoyed up to the present. His desire is that our appreciation of Himself increases. He also wants our desire for home and fellowship with Him to increase. He never promises to give an easy pathway through this life. We should never expect it because the world is at enmity with God.
The people murmur again. They start to think about all that they had in Egypt. It is sad to see how quickly the flesh forgets the hardship of the past. It will remind us of those things which it found to be good. They remember that they had as much food as they wanted but forget that they were salves with no opportunity to enjoy it. The same is true for us. We can easily be tempted to go back to the pleasures of the world. We forget that it is under judgement. We deny the provision that our Lord makes for our true needs.
The people accuse Moses of bringing them into the wilderness to kill them with hunger. It is too easy to criticise men. We forget that criticism of this nature is actually criticism of the Lord. The fact that they accuse Moses shows that they have not lifted their eye above the natural viewpoint. We may despise those whom the Lord raises up to lead because they will not fulfil the demands of the flesh. 
The Lord answers them. He does not condemn them. He promises to give them bread from heaven. The Lord can provide for His people in ways that we cannot imagine. He is not limited by the ways that are open to men. He will bless His people in His way, when they call upon Him. He shows that He is merciful. He answers their murmuring with food for their journey. He gives enough each day for every person. On the sixth day, He gives them a double portion so that they may keep the Sabbath. He has answered their challenge but He also gives them a test to prove their faithfulness. This is often true. When we doubt, the Lord will answer but He will still bring us back to face a similar test again. 
The people will be reminded of His power in the evening and they will see His glory in the morning. He gives them flesh in the evening. This should prove that they have not lost by coming out of  Egypt. They do not need to seek for what it offered because the Lord can give them something better. The bread in the morning will demonstrate the glory of the Lord to those who wait on Him. It will be enough for all that they need. This shows us how our Lord works. He is no man's debtor. If we give up anything for Him, He will give us something better. The only concern is that we obey His voice so that we enjoy the fulness of all that He offers. 
Are we content to find our satisfaction in the Lord?

Memory Verse: 'And it came to pass, as Aaron spake unto the whole congregation of the children of Israel, that they looked toward the wilderness, and, behold, the glory of the Lord appeared in the cloud', Ex. 16. 10

April 15.	Exodus 16. 11-30.
The Provision in the Wilderness.
As Moses and Aaron speak, the Lord appears in glory to the people. He confirms what they say. This gives the people the assurance that they have the authority of God for what they have said.
In the evening, the Lord sends quails to cover the camp. This is the first provision of the Lord. They have an abundance of meat. He provides a delicacy. They may have left Egypt but the Lord proves that they can enjoy better meat than Egypt offers. We can be equally certain that our Lord offers us more than we could ever lose.
In the morning, they find a dew that covers the ground. As the dew clears, they see a small, round object, which they have never seen before. It is the bread, which God has provided for them. They are told to gather as much as they wanted. The dew suggests refreshment. It reminds us that we need to start each day with the refreshment that He provides. If we do, then we will find that this is quickly followed by enough food to satisfy us through the day. The Lord wants to provide for us but we must take time to gather for ourselves. There is a  miracle in what the Lord provides. Every person goes out to gather as they wish. Some bring a lot. Some appear to gather little. The Lord provides enough for everyone to have as much as they want. This is followed by a second miracle. When they mete out what they have gathered, everyone has the same amount. They all have one omer even though it appears vastly different. The word, omer, has the idea of heaping something. This teaches us that our Lord is always enough to fill our hearts, It does not matter how much or how little we think that we appreciate of Him. He is always enough to fill us. He will always give us what we need for each day.
They must not leave any until the morning. This reminds us that our appreciation of the Lord is only for the one day. While we can fill our hearts and minds with His word and thoughts of Himself, we need a fresh appreciation for the day. We will fall if we try to live on the basis of what we have stored up in the past. Often, we may find that something we learned before comes fresh to us in a new day. This is not the same as living on past truth.
The manna disappeared when the sun came up. We quickly lose the opportunity to enjoy fellowship with the Lord as the demands of the day come on us. We may try to capture what we have missed but it will never be the same. 
If they keep food beyond the first day, it will be of no value. The only exception is that the manna for the sixth day was enough for the seventh as well. The Lord shows that He can provide exactly what is required. Sadly, the people would not listen to the voice of the Lord. He told them to gather for the day alone, but some left for the next day and found that it stank. He told them to gather for the next day on the sixth day, but some still went out on the seventh day and found nothing. The flesh always proves itself unable to obey the Word of God exactly.
Are we careful to gather our spiritual food early in the morning?

Memory Verse: 'And when they did mete it with an omer, he that gathered much had nothing over, and he that gathered little had no lack; they gathered every man according to his eating', Ex. 16. 18

 April 16.	Exodus 16. 31-36.
The Character of the Manna.
The people call the provision of God, Manna. This is because they have not seen anything like it so they ask what it is. This is the first lesson that we learn about the manna. It is different to anything that the world can ever know. This is an important lesson for us to learn. This world will never be able to appreciate the Person of our Lord. It will have many attractions but it cannot offer anything that will satisfy the people of God. 
The appearance of the manna is small and round. This suggests the idea of humility and eternity. It reminds us that our Lord is the Eternal. John 1. 1, and yet He is also the One Who made Himself of no reputation, Phil. 2. 7. The idea of feeding on Him is that the Holy Spirit will reveal the glories of the Lord to us so that we grow more like Him. This will be seen in humility on our part such that other saints will recognise the work of God in us. Ultimately, we shall be changed into His likeness. This will only be perfected when He calls us to Himself but it should be seen in us more each day.
The manna is also white. This suggests purity. It reminds us of One Who is pure in every way. He could not and cannot be touched by sin. This reminds us that we should be marked by purity. We profess to be the sons of God. We claim that we have a home with the Lord. We say that we are waiting for Him to come. If this is so, then we ought to live in a way that demonstrates it to those who watch us. One aspect of this is purity in all our ways.
The taste of the manna is of wafers and honey. This reminds us of sweetness of the Lord. Every thought of Him should be pleasant to our hearts. The world has its attractions to draw the heart of men. Things may appeal because of taste or aesthetic value. None of these things should ever compare to the person of the Lord for the child of God. He offers us far more than the world can ever offer. In addition, everything that the world offers is passing. We may eat, but we will become hungry again. We may enjoy some entertainment but the pleasure passes. With our Lord, we feed on Him and He continually feeds and satisfies us. We can never exhaust Him. Peter takes up this idea when he challenges those who read his first epistle. He points out that men may think us strange, but the things that they seek hold no attraction for someone who is living in the good of eternal life.
Moses is told to put some of the manna in a pot for those who follow. There needs to be a constant reminder for us of the provision that the Lord has made. As we make progress, we will enjoy more of the experience of the heavenlies with Christ. Even with this, we will never forget the One Who fed us and satisfied us throughout the wilderness journey. Sadly, we can become content with the wilderness experience. The devil is happy for us to sing of heaven as the promised land because then we not enjoy all that the Lord offers us today. We need to set our affections on the things above and seek for them in our experience on earth.
Are we feeding every day on our Lord Jesus Christ?

Memory Verse: 'And Moses said, This is the thing which the Lord commandeth, Fill an omer of it to be kept for your generations; that they may see the bread wherewith I have fed you in the wilderness, when I brought you forth from the land of Egypt', Ex. 16. 32
April 17.	Exodus 17. 1-7.
The Waters of Meribah.
Israel come to Rephidim. The name suggests a place of refreshment and rest. The first sight suggests that this is misplaced. There is no water. The people show their character again. They strive with Moses because there is no water. They have not learned to trust. The Lord is giving them every opportunity to recognise His power. He wants them to rest in faith. It is easy to rest when we can see the provision. We need to learn to rest when there is no evidence of anything to satisfy our thirst. This will always be true as far as this world is concerned. We will never find anything to satisfy us in the world. We should not even look for it because it is contrary to the character of the world.
This is the first time that Israel meet the Rock. Paul tells us in 1 Corinthians chapter 10 verse 4 that 'that Rock was Christ'. One of the first lessons which we need to learn is that we have a Rock that will satisfy every need. He will shelter us. He will defend us. The lesson here is that he will satisfy us. The Lord will never fail. He is able to satisfy in every circumstance. The circumstance may appear impossible, but he is the Master of every situation.
Moses calls on the Lord again. He is in fear of his life. The people appear to be ready to stone him. The Lord tells him to go to the rock in Horeb with his rod and the elders of Israel. The Lord will stand there before him. When Moses hits the rock, He will provide water for the people. The important lesson is that the Lord will go before Moses. The eye sees an insurmountable difficulty. Those with spiritual vision see the Lord. Whatever we do, wherever we go, He is ahead of us to prepare the way. The lesson here is that the Rock is Christ. He was struck so that we can enter into the blessing which God intends for us. He wants us to realise that every blessing comes to us from the cross. Without the death of Christ, we can have nothing. This is the Source of every blessing. All that we need is found at the cross. As long as we live in the light of the cross, we shall be ready for every circumstance. If we live by sight and judge by appearances, we lose the enjoyment of all that the Lord offers.
Moses obeys the voice of the Lord. Water comes out of the rock in the sight of the elders. The Lord proves again that He is full of mercy even in the face of unbelief. He will not turn aside lightly. He will give abundant evidence of His mercy before He acts to judge those who will not listen. 
The place is named Massah and Meribah. Massah means temptation, and reminds us that when we murmur about our circumstances, we are really tempting the Lord. We should never put the Lord to the test in the way that these people did. We need to prove Him by taking Him at His Word. Meribah means Strife. It shows the sad condition of the people. They were ready to strive with Moses. More than this, they were striving against the Lord. They forgot what He has done and suggested that He has left them to their own schemes. They do not realise that He wants to prove His mercy and goodness. 
Are we content to find all our satisfaction in Christ?

Memory Verse: 'And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ', 1 Cor. 10. 4
April 18.	Exodus 17. 8-16.
The Battle at Rephidim.
The first three words stand as a solemn warning to us. Amalek is a picture of the flesh and that is always in complete opposition to the spirit. It will look for the right time and place to attack.
Rephidim has the thought of rest and it reminds us that the place of rest will always attract the flesh. It is when we are at ease that we are not alert to the danger of attack. We are called to a path that is one of warfare at all times. There is no leave in the battle against spiritual powers. The moment we relax, we face the onslaught of the flesh.
The place is even more significant in the light of what took place as they arrived. There was strife and murmuring. If it is inviting attack to relax, then the flesh will take delight in the evidence of unbelief and murmuring. The only security for the child of God is for a pathway of steadfast and complete obedience to the Word of God. As soon as we question what He asks from us, we open the path for the enemy to destroy. The only foundation on which we can stand with certainty is implicit faith and obedience.
Joshua is instructed to choose out men to fight, while Moses intercedes on the hilltop. Here we see three principles to be noted. Joshua is to lead the people. Here is the One Who is a type of our Lord in resurrection. The Lord is the One Who may lead because He alone can destroy the power of the flesh. Joshua selects the men who fight. The Lord will raise up and use men who are fitted for the occasion. We cannot use every believer in every circumstance although all do have their part to play. We must also remember that battles of this nature against the flesh can only be fought by those who are skilled in the use of the Armour of God and, in particular, the sword of the Spirit. In this context, it is equally important to realise that the sword is not simply the Scriptures but rather the right use of Scripture for the specific situation. This requires wisdom and experience as well as knowledge.
Moses has apart to play which is every bit as important. Aaron and Hur are also essential to the victory. We need those who engage the enemy. We need those who support the work in prayer. We need those who sustain the saints in practical ways. We must not promote any beyond what their work demands. The Lord alone must be exalted. Moses intercedes. He reminds us that our Lord ever lives to make intercession. Hur and Aaron hold Moses’ hands up. They remind us that we must share in the work of intercession. As long as Moses' hands are raised, Israel press to victory. As soon as they droop, Israel start to lose ground. Aaron and Hur help Moses, so Joshua wins the battle. This reminds us that, while we only stand because we have One Who ever lives to make intercession for us, Heb. 7. 25, this does not excuse us from interceding.
An altar is built, and named Jehovah-Nissi, the Lord is my Banner. This is the true position of the child of God. There is only One Name that we can hold up before the world.
Are we to be found praying as well as striving in the battle?

Memory Verse: 'And it came to pass, when Moses held up his hand, that Israel prevailed: and when he let down his hand, Amalek prevailed', Ex. 17. 11

April 19.	Exodus 18. 1-12.
The Visit of Jethro.
When Jethro hears that Israel have been delivered out of Egypt, he brings Moses' wife and sons to meet him. They went back to him because of the circumstances in Egypt, but now it is time for them to be united again.
The names of the two sons were Gershom and Eliezer. The first was born in the years with Jethro. Gershom means stranger and he is a reminder of the fact that Moses was a stranger in the place. Even after forty years in the wilderness, he never lost sight of the fact that his place was with his people in Egypt. Perhaps even more, he was called to deliver them from their bondage. This reminds us to remember our beginnings. Sadly, the zeal of early days is often lost in later life. We are open to temptations, which would not appeal in earlier days. One of the greatest dangers is that we rely on our past for the battles of the present. We need to remember that we are strangers in a hostile world. We will never find help for the child of God in the world.
The second son is named Eliezer, God is my Helper. He reminds us that God is the only source of deliverance from the enemy. He may have be named as a reminder that Moses was delivered from Pharaoh. Moses acted in haste. He thought that the people would see him as their deliverer. His hasty action brought the exile which lasted for forty years. The name also anticipates that the Lord would deliver Israel from their bondage in Egypt. We need to remember that the Lord is our Helper. He will not fail even if He is not as quick as we would like at times. His delays should strengthen our faith.
Moses shows due respect to his father-in-law. This is important for us to remember. We are told to give every person the respect that their position demands, Rom. 13. 7. We are living in a day when the world at large fails to show genuine respect.  This does not mean that we have to agree with everything that they do. It certainly does not mean that we disobey the word of God for any reason. When we are faced with such a decision, we should not fight against the consequences of our actions. The world often speaks of respect to be shown to minorities. Often, this is used to demand that we compromise the truth of God or face accusations of bigotry. Frequently, the reality is that the demands are a lack of respect for God, His Word and His righteousness.
When they come, Moses tells Jethro all that the Lord has done for His people. Let us take note of this. To the eyes of the people, whether Egyptian or Israelite, Moses was the one who delivered, but he refuses to take credit. The Lord worked. He could have used any as easily. This is as true in all that we may do in His service. He calls us to serve, He rewards us if we are faithful in what He asks of us, but the work is His, and all the glory must be His.
Jethro is quick to confess that the Lord is greater than any of the heathen idols. He can see the way in which the Lord demonstrates His power in a way that men cannot defy. All His works will praise His Name, Psa. 145 10.
Do our actions demonstrate the power of our God?

Memory Verse: 'Now I know that the Lord is greater than all gods: for in the thing wherein they dealt proudly he was above them', Ex. 18. 11

April 20.	Exodus 18. 13-27.
The Judges of Israel.
While Jethro remains with Moses, he watches the way in which Moses judges the nation. All day, Moses sits to judge as the people come to him for help. Jethro cannot understand why he acts in this way. The flesh will always try to lessen a task. Here Jethro considers the work of Moses and suggests a way to share the work.
As we look at the argument, it is the answer of reason to the difficulty that it foresees. Humanly speaking, Moses is going to wear himself out. Forty years later, he dies and we are told that his strength is undiminished. Reason may see the difficulty, faith will rest in the assurance that if the Lord calls to a work, He will provide the strength to do it. Moses failed to learn this lesson at first so Aaron shares in the work of leading the people. Now he fails again and the work of judgement is shared with others. The results on both occasions are disastrous for the people. Even if something may appear right, we must never allow reason to take precedence over the word of God. It will cloud our judgement and may lead us to disobey the scriptures and even to deny the Lord Who calls.
Jethro offers his counsel. He suggests that he is speaking as if God spoke. The use of the name, God, suggests that he is still ignorant of the character of the eternal God. We must always be careful if we take the advice of those who do not know the Lord. We need to bring their suggestions to Him to know what He wants. It may be that the suggestion is good and right, but we cannot accept this simply because it is plausible.
Jethro suggests that Moses should appoint a hierarchy of rulers. These would take responsibility for matters at an appropriate level. This assumes that they are aware of the law to be implemented. Although we are not told specifically, it appears to be against this background that the law is given. Instead of being the leader and guide for the nation as a whole, Moses will save himself for matters of greater importance. Jethro recognises the type of person required for the work. He recognises that the Lord wants men who are living according to His design as well as implementing His statutes. Jethro tells Moses that he should only do this if God commands him to do it. It appears from the narrative that Moses takes the advice of his father-in-law as if it were the advice of God. He sets up the councils to take some of the responsibility while he advises them.  This appears to be right but it is opening the way to corruption. Sadly, there are many instances where an idea seems to be plausible but it leads to corruption. 
There are lessons for us today. Initially, the people were answerable to Moses. This reminds us that our Lord judges today. Each saint is directly responsible to Him. Each company answers to Him. The elders should act as guides for the saints but they must never become rulers over the people. Certainly, there is no place for a hierarchy. We must never allow a system to be introduced whereby any take charge of the affairs of the company. Scripture does not allow for any individual or group to take control of the affairs of the assembly. Elders are guides, not rulers, and as such they must never try to exercise lordship, 1 Pet. 5. 2-5. 
Are we careful to determine the Mind of the Lord for all our actions?

Memory Verse: 'So Moses hearkened to the voice of his father in law, and did all that he had said', Ex. 18. 24

April 21.	Exodus 19. 1-14.
The Promise to Israel.
We now come to the third month. This suggests the thought of resurrection. It reminds us that the fulfilment of the promise of God will only be on the ground of resurrection. We are linked to Christ on this ground. Everything that we have is based on the fact that our Lord has risen from the dead. He is the first fruits of resurrection. This is our assurance that we shall rise and enter into everything that God has promised.
The people move on to Sinai. This is the place where the law will be given. After being in bondage in Egypt, Israel choose to place themselves in bondage again. Instead of Moses standing between them and the Lord, they come into a bondage to the law of God. This is typical of the character of the flesh. It refuses to accept that it can never please God.
The Lord reminds them of all that He has done for them. The nation has received great  privilege in the promises that He has given. He has carried them on eagles' wings. He has taken them away from the bondage of Egypt. He has destroyed the nation, which bound them. The deliverance of Israel pictures what the Lord has done for us. He has broken the bands of sin that held us. He has freed us from the world, so that His power might be seen. Israel were born on eagles' wings but we have been raised to sit in heavenly places in Christ. This is a far higher plane than anything that the natural world can offer. We have been brought into a place of spiritual blessings that are far beyond the natural sphere. Like the nation of Israel, we have been separated for the Lord himself. We are called to be His people. There is a great difference. The covenant with Israel is based upon what they do, we rest on what our Lord has done. They could never attain to this. We can never lose our promises, even for a time because everything depends on Him.
Israel is to be a kingdom of priests and a holy nation. This reminds us that the Lord desires those who will worship. He wants people who will bring Him the worship that He desires. This requires us to live in a way that shows that we are set apart for Him. Israel quickly fall away from all that the Lord intended. Sadly, many who profess the name of Christ today fail to fulfil His desire for them.
The people agree without waiting to hear what the Lord wants of them. This is the folly of the flesh. It does not consider its own weakness or the need for the Lord to help. Instead of realising that it can never please God, it determines to do so, only to prove the sinful nature of man. The people are told to prepare for the Lord to reveal His Will to them.
The character of His coming is designed to emphasise His holiness. He wants the people to realise the awful consequences of disobedience. They are not permitted to touch the mount. If any do, they must die. Instead of the grace that has brought them to this place, they are now faced with a prospect of fear.  The law can only bring death because it tells us what God wants but it cannot tell us how to attain it.
Are we always careful to understand what is required before we agree to something?

Memory Verse: 'Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine', Ex. 19. 5 

April 22. 	Exodus 19. 14-25.
The Preparation for the Law.
Moses leaves the mount to return to the people. He tells them what they must do before the Lord speaks to them. This shows the character of true holiness. It brings fear for these people because no man is able to stand before the Lord in his own righteousness. They have to make a physical preparation however. This pictures the moral character which is required to approach God. We understand from the New Testament that the outward is only of importance if it is a reflection of the heart. 
They must not touch the mount. If they do, they will die. It is terrible to consider the awesome picture of holiness that these people saw. As we turn our eyes to Calvary, we see an even more dreadful picture. A holy God turns away from the only man Who had fulfilled His desires perfectly because He is offering a sacrifice for sin. This is the God with Whom we have to do. He is a consuming fire. We can rejoice in the assurance that our Lord has faced the wrath. It was exhausted when He suffered all on our behalf.
The appointed time comes round. It is the third day, the day of resurrection. They come as near as they are able. Today, we have a privilege that stands in complete contrast to this. We are encouraged to draw near to the very throne of God. It is a throne of grace, a place of mercy, Heb. 4. 16. Here, the Lord sends thunder and lightning to warn Israel the danger if they approach beyond the bounds that have been set.
The Lord comes down in fire. The mount begins to smoke like a furnace. The mountain quakes. The Lord does everything that He can to remind the people of the danger if they ignore His demands, This shows us the terror of the law. It can only bring fear to the heart of those who truly desire to please the Lord. It tells of judgement for sin, but it cannot offer any means of escape. This is why the Hebrew writer speaks of those who were in fear of bondage for their whole lifetime, Heb. 2. 14, 15.
The voice of the Lord is like a trumpet. Moses goes up, but he is sent back to warn the people again. He tells the Lord that they have set the bounds. No one can come up. He still has to warn the people again so that they do not try to approach the presence of God. While we are called in grace, we are still a holy people. We have access into the presence of God but He is the same God. His holiness has not changed at all. Our lives should show that we are aware of the character of God. It may be that we respond to the love of God out of love for Him, but we must still fulfil the demands of the holiness of God. The difference for us in contrast to Israel is that we are empowered by the Spirit and motivated by love. We have been give a far greater incentive to obey. We have been given the power to fulfil what He wants, Rom. 8. 4.
Only Moses and Aaron are allowed to approach. The Lord is so holy that even the priests are not allowed on this mount. Let us think of this as we think of Calvary and the Lord in His sufferings. He had to bear all this awesome wrath to free us from the bonds of sin.
Do we appreciate the holiness of the Lord as we approach Him?

Memory Verse: 'And the Lord said unto him, Away, get thee down, and thou shalt come up, thou, and Aaron with thee: but let not the priests and the people break through to come up unto the Lord, lest he break forth upon them', Ex. 19. 24

April 23.	Exodus 20. 1-17.
The Giving of the Law.
The Lord now gives Israel ten commandments. These explain what He expects them to do. They have already agreed to obey these commandments without hearing them. This shows the folly of the flesh. It does not believe it can fail. Sadly, the heart is so deceitful that it will deny failure even when it is clear.
The basis is that the Lord is their God as well as their Deliverer from the bondage of Egypt. This is a lesson for us to grasp. Many express an interest in following a religion. They want a leader who does not have a personal interesting the people. The demands are made in the name of a god who is remote and only speaks indirectly. The assurance comes to us in a far greater way than to Israel that our God knows and takes interest in each of us personally. Like Israel, we have been delivered from bondage. Our bondage was far greater than any that Egypt could ever impose. Our deliverance is far greater as well because it is permanent and universal.
The first four commandments relate to how we behave ourselves before God. We must never forget that our first responsibility is to live before the Lord. The first commandment is that they are to have no other gods before the Lord. There is no other god, all others are only the imaginations of men, and therefore we ought not to listen to their followers.
The next three commandments follow from this. They must not make idols as this will lead to worshipping them rather than the Lord. The must not blaspheme by using the Name of the Lord in a careless or meaningless way. One day is to be set apart for Him in the week. For Israel, this is the seventh day. When we come to the New Testament, the first day of the week is highlighted because it is the day of the resurrection, Acts 20. 7; 1 Cor. 16. 2. 
The other six commandments relate to our dealings with those around us. Parents come first, emphasising the importance of the family in the order of God. Murder, adultery, theft, follow. As the list progresses, the challenge becomes wider. Few are guilty of murder, more might commit adultery, still more would steal. In each of these cases, there are excuses given as to why the commandment does not really apply. The deception of the heart is seen in that most would agree that these commandments are needed if they are directly affected.  Most people would consider that lies are justified under certain circumstances, but the Lord makes no exception. Finally comes the matter of covetousness. The Lord wants the people to recognise that the heart must be right. Without the tenth commandment, many would be able to maintain an appearance of obedience. Paul explains in Romans chapter 7 how this commandment left him without any place to hide. 
The full list is summarised by the Lord when He is asked for the greatest commandment. Rather than selecting one of the ten, He shows that the root of obedience is love. The first commandments are covered by for the Lord with heart, soul and might, Deut. 6. 5, Matt. 22. 37-40. The remainder are summarised by the commandment to love our neighbour as ourselves, Lev. 19. 18. 
Are our lives motivated by love for God and others?

Memory Verse: 'I am the Lord thy God, which have brought thee out of the land of Egypt, out of the house of bondage', Ex. 20. 2
April 24.	Exodus 20. 18-26.
The Response of the People.
The people had been warned that they would die if they even touched the mountain. When the Lord spoke, His voice was accompanied by thunder, lightning, and the noise of a trumpet. When they heard this, the people moved away from the mountain. There is no reason to think that they disobeyed, but it may be that they wanted to stand close to the mount. As soon as the Lord spoke, they were terrified. The power of the Lord is such that even those who are secure will suffer a degree of apprehension when they hear His voice. John fell at His feet like a dead man when the Lord appeared to him, Rev. 1. 17.
The people now plead with Moses to act as an intermediary between them and the Lord. This appears to be reasonable at first. Sadly, the consequence is that the people did not hear the Lord for themselves. Instead of recognising the awesome power of the Lord and obeying, they allowed Moses to be an intermediary and they went their own way. This has a solemn warning for us. It is easy for us to depend on the experience of others. We may hear the Lord speaking through His servants but it does not have the same effect on us as   when He speaks to us directly. Where the people feared at first, they became unconcerned. This will always be true if we rely on a second-hand experience. We can also lay claim to the promise of verses such as Matthew chapter 18 verse 20 without recognising what it means for our lives. The result is that our gatherings become a formality and there is no true enjoyment of the Lord. If we want to know the Lord with us, we each need to live in the enjoyment of His presence personally. This will then be realised in the gatherings. We can never enjoy collectively what is not true personally. While we do not fear eternal judgement, Paul warns that we may face the chastisement of the Lord if we gather without recognising the One to Whom we gather, 1 Cor. 11. 27-32.
Moses goes up the mount into the thick darkness while the people move away. Sadly, the precedent is set which will lead to the failure to appreciate the presence and fear of the Lord. There is a need for us to be constantly reminded that we are called to bear witness to the Lord, not our own ideas. Two commandments are given: the first emphasises a commandment already given; the second is a new commandment. Both have the same principle in view: nothing that we can do with our hands will ever gain acceptance in the sight of God. 
The first reiterates the uniqueness of the Lord. They must not make an idol of silver or gold. This is a simple prohibition but it also warns us of the danger that we can substitute our possessions for true obedience to the Lord.
The second relates to any altar that the people may make. It must be made of earth. There is no place for anything that suggests the efforts of man. It may well be that even the brazen altar was only a surround for an altar of earth. If so, the offerings that were brought to the brazen altar would have fulfilled this requirement. The lesson was the nothing that implied glory for man was ever to be seen at the altar.
Are we careful not to offer to the Lord that which comes from the efforts of the flesh?

Memory Verse: 'An altar of earth thou shalt make unto me, and shalt sacrifice thereon thy burnt offerings, and thy peace offerings, thy sheep, and thine oxen: in all places where I record my name I will come unto thee, and I will bless thee',	Ex. 20. 24

April 25.	Exodus 21. 1-11.
The Law of Servants.
In addition to the Ten Commandments, the Lord gives other judgements for the people. These now deal with social rather than moral issues. This appears to be set against the background that the judges were appointed to pass sentence on behalf of Moses. This required a system of judgements to ensure consistency. The rulers will have to judge those matters which previously were judged by Moses. They must all conform. This shows a  danger of a legal approach. It lessens the opportunity for the individual circumstances to be considered.
The first matter in question relates to Hebrew slaves. These are families who have fallen on hard times. They could be sold to neighbours in order to pay debts. This should not occur in normal circumstances. The later commandments will give some very specific instructions that govern this. This comes first because the people are expected to show a care for their brethren. There may be reasons for hardship such as death or injury but the Lord wants the people to show a care without demeaning those who suffer. The details do provide a picture of our Lord. He chooses to become the Servant of Jehovah, so He will fulfil the principle of the law as seen here.
The Lord sets a limit of six years for the service. The servant must be allowed to go free in the seventh year. The payment is in respect of the period, not a lifetime of bondage.  The people have served as slaves of Egypt, they must show mercy to their brothers. We need to take this lesson to heart. We must never take advantage of our brothers. It is all too easy for us to use others for our own ends. This can happen in at least two ways. It may be that we expect our brothers to do work for us without charging the right price. It may be that we are in a position to help others and we take advantage of the fact that they will use a fellow-believer rather then the ungodly. Either action is wrong. We should pay for what is done but we should never charge an unfair price.  
When the slave goes out, he may only take what he brought in with him. If the slave received a wife and children in his years of service, He must either relinquish them or accept the place of service for life.  This is a picture of the Lord. He has received a bride in the time of His slavery, and therefore He must choose between leaving her, or remaining in slavery. The extent of His love is seen in His readiness to pay whatever price may be necessary for her. The slave refuses to go free, choosing rather to remain a slave forever than to leave his wife and children. His ear is bored as a sign of this. Our Lord shows the fulfilment of this, bearing the marks of the cross as the evidence of the extent of His love. 
The maidservant has a different rule. She is not released after seven years. She has become the property of her master. There is a limit to this. If she does not please her master, she must be redeemed. The man cannot sell her to a stranger under any circumstance. 
If she marries the son of the house, she is to be treated as a bride. This again pictures our Lord and His bride whom He has taken to Himself.
Do we appreciate the extent of the love of our Lord?

Memory Verse: 'Then his master shall bring him unto the judges; he shall also bring him to the door, or unto the door post; and his master shall bore his ear through with an aul; and he shall serve him for ever', Ex. 21. 6 

April 26.	Exodus 21. 12-36.
The Law for Death.
The Lord now deals with events where a man dies. He draws a clear distinction between accidents and a murder that was planned. The precepts here clearly demonstrate that the loss of a life is always serious however there may be extenuating circumstances.
When a man is deliberately murdered is committed, the sentence is death. This is true for an open act or if the murderer disguises his intentions. If an accident results in death, the Lord decrees that there must be a place of refuge for the person who committed the act. He does not overlook the death. A man's life has been taken. This is a serious action. The man who killed must accept the responsibility for failing to take precautions. The fact that there is a refuge does not protect the guilty. If a man has killed another and he is found guilty of a deliberate action, he can even be dragged away from the altar. There is no mercy for such.
The importance of respect is taught next. If someone hits his parents, kidnaps someone to sell them, or even makes light of his parents, it is a crime that merits death. The principle is widened in the New testament to cover any form of authority. Paul warns both Titus and the Romans that we must be subject to the secular authorities. These are matters which are often overlooked in the present. Sadly, men fail to recognise that the refusal to honour those in authority is the root from which much of the unrest arises today. Any claim to promote law and order needs to be viewed in this context. It is easy to allow this to cloud the serious nature of these things in the sight of God.
Where injury results from a fight, the one who injures must ensure that the injured person does not suffer any loss. This reminds us that we need to show restraint. There may be situations where someone acts to defend themselves. We need to ensure that we never use any unnecessary force.
If a man kills his servant, but the servant does not die at once, the man is not guilty of murder. He is acting in line with his position.
If a woman with child is injured, then the attacker must be punished. If the child is lost, the judges must exact payment with the husband. If there is further loss, the judgement must  match the loss.  If a servant is maimed by the master, they must be released in payment for the crime. Any injury caused by a beast is to be repaid. The owner must pay in full if he had reason to know that the beast is likely to do this. 
The underlying principle is that justice demands a payment in full. As we transfer this to the thought of the justice of God, then we see the fact that we might expect to repay in full all that our sins demand. The gospel makes clear the fact that God cannot allow sin to be unpunished under any circumstance. These verses cover every situation where there is harm to another. In each case, there is a price to be exacted. We rejoice to look at the cross and see that our Lord has paid in full on our account. 
Do we appreciate the full degree of suffering that our Lord endured on the cross?

Memory Verse: 'If he rise again, and walk abroad upon his staff, then shall he that smote him be quit: only he shall pay for the loss of his time, and shall cause him to be thoroughly healed', Ex. 21. 19

April 27.	Exodus 22. 1-31.
The Law of Theft.
The Lord now deals with thefts. Once more, He deals with straightforward circumstances first then moves on to more difficult variations. The underlying principle is evident again. A price must be exacted for the theft and the guilty must make a full payment.
For the simple case of theft, an extra payment is added as a penalty for the crime. If the man is caught in the act and killed, this is a valid case of self-defence. If the man dies later, the man who kills is guilty of murder. This is because the evidence shows that the force was excessive. It is acceptable to act in self-defence, but a later death suggests that this was revenge. If the man is taken alive, he must pay double for the crime. This reminds us of the cost of our redemption. Sin must be punished in full and we cannot even begin to pay the debt. We needed someone to pay the price on our behalf. The idea of the redeemer comes here because it is the most common reason for someone being sold. Because of sin, they are in debt so they are sold. We are in debt because of sin and are sold in bondage to sin, John 8. 34.
If a man allows one of his animals to eat of another man's field, he must repay in full. This is the true nature of sin. Man is taking the goodness of God for himself without thought for God, Rom. 2. 4. The same is true where someone starts a fire. James uses this as a picture of the effect of the tongue, James 3. 6. Our words can bring untold harm. We need to be very careful in how we speak.
The Lord next deals with matters of dispute, or possible dispute, between two men. If a man gives some goods into the care of another, then the thief is to restore double. This is because he has wronged both men,  Where no thief is found, the man who had the goods in care may be brought before the judges to ensure that he is not guilty of defrauding his neighbour. If there is a dispute about ownership, the judges are called to decide the owner, and the other will pay double for theft. 
If an unmarried woman is enticed, the man must accept the consequences of his action. He has to marry the woman unless her father forbids the marriage. If any are guilty of witchcraft, bestiality or idolatry, they must be put to death. There is no ground for mercy. 
In contrast, the people are told to show mercy to the stranger. They must never forget that they were strangers. This reminds us that we must act in a way that demonstrates that we recognise the grace of God towards us. When we see the stranger and the poor, we are reminded that we were strangers from the covenants of promise, Eph. 2. 12, with nothing to pay for our debts, Luke 7. 42. The poor must not be charged interest on a loan, nor should they be expected to suffer because of any pledge for repayment. The Lord deals with this in detail in Matthew chapter 18 verses 21-35 when Peter asks how often he should forgive another.
Once again, the need to recognise authority is emphasised. In particular, the Lord must be given the first fruits at once. This is true for every form of profit that a man may earn. The need for a holy character is basic to this. 
Do we fully appreciate the price that our Lord paid on our behalf?

Memory Verse: 'If a man shall steal an ox, or a sheep, and kill it, or sell it; he shall restore five oxen for an ox, and four sheep for a sheep'. Ex. 22. 1

April 28.	Exodus 23. 1-19.
The Need to Help and Approach to the Lord.
The Lord now moves on to consider the question of testimony. He gives clear instruction that they must never offer any false witness. He proceeds to detail specific reasons why this could happen. The first is that there may be a fear of man. It may be that we are afraid of the consequences of testifying against a wicked man. It could be that we are going against the popular opinion. It could be that we are taking pity on a poor man. We must never allow personal relationship to colour our testimony but rather we should be ready to show kindness to our enemy. If we do not show pity for the poor, we must be equally careful to ensure that he receives a just trial. 
We can probably all cite numerous examples where any of these have occurred. We can always find a reason  for this. The challenge that comes to each of us is whether we are truly living in the sight of the Lord. If we are afraid of the anger of wicked men, how much more should we fear the anger of God. If we are afraid of the opinion of people, how much more the God Who searches the hearts. If we take pity on the poor, we compromise our testimony to the God Who is righteous in all His dealings and shows no respect of persons. If we treat a man differently because he is an enemy or poor, we are showing partiality. The principle that must govern all our conduct is that the Lord is the ultimate judge. While we may suffer consequences for a course of action in this life, how much worse to face a day when we answer to the Lord for our failure to stand for the right. It is particularly notable that the Lord has to correct the teaching of the Jews that they love their neighbour and hate their enemy, Matt. 5. 43. The teachers of His day were telling the people to deny the commandment of God in these verses. 
These verses bring a sad reflection on the people who crucified the Lord. They failed in all of these matters. Here is the blindness of men. In their hatred of God, they were prepared to break every one of His commandments. In contrast, the Lord never opened His mouth to defend Himself.
The Lord tells them not to oppress a stranger. They are expected to remember their past. They were oppressed in Egypt. They should not treat others in a way that they would not want. Once again, the Lord restates this principle in Matthew chapter 7 verse 12. He is not extending the law. He is simply spelling it out in its simplicity. 
They must maintain the sabbath of the seventh year and the seventh day. The fields are not to be sown or reaped. What is left will provide for the poor and for the beasts. 
The closing verses of the section teach the need to approach the Lord. Three times are set for the men to approach. The first is unleavened bread, remembering the deliverance of the Lord from Egypt. The second is harvest, or Pentecost, telling of the firstfruits, anticipating the full harvest. The last is Ingathering, or Tabernacles, the fulfilment of all. Let us recognise the lessons of these for us today. We look back to see the work of the Lord. We look on in anticipation of the fulfilment of all things when He shall receive the praise He deserves. We should show  the fruit of His travail in our lives now. 
Are we always faithful in meeting with the Lord at the appointed times?

Memory Verse: 'Three times in the year all thy males shall appear before the Lord GOD', Ex. 23. 17

April 29.	Exodus 23. 20-33.
The Promise of the Lord.
The Lord now outlines His strategy for taking possession of the inheritance. He starts with a promise to send His angel to protect and to guide His people. He is Sovereign in all His ways. He will protect us. He will bring us to the place that He has prepared for us. All he asks from us is that we trust Him to do according to His purpose. This is true in respect of our eternal security. In this respect, we could see this life as being a desert pathway. It is equally true for every circumstance of our walk here. Every step is under His control. If we will bow to His will, we may be sure of His guidance.
There is a solemn warning that the Lord's Name is associated with this so there is a need to obey His voice. They must not provoke Him with their actions. This is true for us. It is easy for us to become complacent. As we look at the inroads of so much that is against God, we need to ask how true we are to His will in every detail of our life. In contrast, if they obey His voice, then He assures them that He will go before to destroy their enemies. The only requirement is that they must be certain to obey His Word fully. He gives them a particular warning that if they hold on to any of the idols of those who went before, then they cannot expect His blessing. If they are obedient to His voice, then they shall be sustained, and strengthened for the pathway that He sets before them. 
The same principles apply to us today. There is an assurance in these verses that should make our hearts rejoice. Our calling is spiritual so we should not expect the promises to be fulfilled in a material sense directly. We can lay claim to these promises in a spiritual sense. We lose much because we fail to appreciate that our warfare is spiritual. We see men lost in sin, but often fail to see the powers of darkness at work behind the scenes. 
The way of the Lord is seen. He does not destroy all the enemies at once. This would leave the people in a situation where they were incapable of looking after the land. He will destroy them in stages so that the people are able to take possession of the inheritance. This means that the land will always be properly defended and also it will be properly cultivated. 
These are two aspects of our service which are important to note. When Paul writes his last epistle to Timothy, he uses these as illustrations of the Christian's service, 2 Tim. 2. 3-6. We should not become discouraged because we appear to see little fruit. Sometimes it may appear that there is more to be accomplished. As soldiers, we should never yield ground that we have gained. As farmers, we should ensure that the ground is cultivated to bring fruit for the glory of God. In addition, we should be looking for the Lord to guide us against those strongholds of Satan which He wants to overthrow next. We ought to be content to press on a little at a time. Where we ought to be concerned is when we find that we are losing the ground that we thought to have won. It is sad to see many that fail in the very things that they once held firm. 
The extent of the inheritance is outlined. This reminds us that, even before they begin, the Lord knows the end of the work. 
Are we conscious of the presence of the Lord?

Memory Verse: 'Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared', Ex. 23. 20

April 30.	Exodus 24. 1-18.
The Mountain of the Lord.
The Lord asks Moses to go up into the mount with Aaron, Nadab, Abihu, and seventy of the elders of Israel. He tells them to worship at a distance. Only Moses is allowed to approach the Lord. The other elders must remain further away. The rest of the people are not to be in the mount. The picture is one of distance. The law can never bring a person close to the Lord. It can only lay a ground for acceptance without the power to attain it.
Moses reports the words of the Lord to the people,and they agree to be bound by them. The words are written down. Early in the morning, Moses builds an altar under the hill and he builds twelve pillars, one for each of the twelve tribes. This is a picture of the testimony to the Lord and to the people's acceptance of His demands. Sadly, the bondage of the nation is almost sealed.
Young men offer burnt offerings and peace offerings to the Lord. They bring oxen which suggests that they recognise that the Lord deserves the best that they can offer.
Moses takes the blood. He uses half to sprinkle the altar and keeps the other half in basins. He then reads the book of the law to all the people. They are quick to confirm that they will obey all that He has asked of them. The flesh will not admit its shortcomings.
The people are sprinkled with the blood from the basins. This is the confirmation of the covenant into which they have entered. It confirms that the Lord has accepted them on the ground of sacrifice. 
The same is true for us when we receive the Lord by faith. We are set apart for Him. This has nothing to do with any outward action. Paul writes of the 'washing of regeneration'. This is the process by which we are born again as the work of Christ is made effective in our lives. There is no ground in the New Testament to link this with water sprinkled on a child. 
The elders of Israel go up into the mount and there they see the Lord in His glory. As they look there is a pavement of sapphire under His feet. The root of the word, sapphire, is to reckon. The picture is possibly emphasising that the God of Israel will hold the people to account. They have made a covenant with the Lord, but it may be a light decision on their part. The Lord holds it as a serious commitment which they must fulfil. There is a similar idea for us today. Salvation is not simply believing facts. It is accepting the authority of Jesus Christ as Lord in our lives.
The elders are permitted to eat and drink in the very presence of the Lord, symbolically at least. We have a far greater privilege. We are called to enjoy fellowship with the Father and the Son. We must never think that this is simply a matter of gathering in the Hall. We are not in fellowship with God if we are not prepared to obey the word of God in fulness. Moses goes up into the mount, further than the others do, but he has still to wait for the Lord to call him. Only One has been able to enter in His own right. Our privilege is to draw near at all times in His merits alone. 
Are we prepared to listen to the Lord and obey Him?

Memory Verse: 'And he took the book of the covenant, and read in the audience of the people: and they said, All that the Lord hath said will we do, and be obedient', Ex. 24. 7

May 1.	Exodus 25. 1-9.
The Sanctuary of the Lord.
We now come to consider the desire of the Lord for fellowship with His people. This is a primary desire on His part. He asks the people to bring an offering to Him so that they can make Him a place to dwell with them. The first recorded words of any disciples in the Gospels are, 'Master, where dwellest thou?', John 1. 38. Here, He wants an offering that is brought willingly out of devotion to Himself, not in response to a command. Our Lord wants the same from us today. Sadly, the flesh will often reduce +devotion to a matter of ritual and commandment. It will never be motivated by true desire for the glory of God because it only has interest in its own glory. When Paul writes to the Romans, he states that the flesh is at enmity with God so those in the flesh cannot please Him, Rom. 8. 7, 8.
While the Lord desires an offering, He specifies what He requires. We need to remember  that if we are to build a dwelling for the Lord, it must be built as He has specified, whether in materials or in construction. It does not matter if we consider salvation or fellowship, we can only approach God on the basis that He provides.
Gold is the symbol of glory. In general, pure gold speaks of Deity. At other times, it may suggest something that is a partaker of His nature. This is fundamental to all God's dealing. Nothing can be permitted that would run counter to His glory. 
Silver speaks of the work of Christ to provide redemption for sinners. It speaks of a payment made to deliver from bondage.
Brass or bronze speaks of the righteous judgements of God. We should always remember that it is His righteousness, not His love, which forms the basis of the Gospel. 
Blue is the colour of heaven, and reminds us that these are not matters in which earth has any part. 
Purple is the colour of Gentile kings. It is a mixture of the blue of heaven, with the red of blood. It suggests the idea of suffering and glory. It reminds us of our Lord as the One Who suffered and entered into His glory, Luke 24. 16. He is King of kings, and Lord of Lords. 
Scarlet is the colour of Israel's kings. It is a dye that comes from the worm and reminds us of the cross as the basis of the purpose of God in its all fulness. It assures us that He will triumph. 
Fine linen speaks of righteousness manifested. Goats' hair reminds us of the sin offering for the people. Rams' skins dyed red tells of steadfast devotion to death. Badgers' skins tells of the protection from attack. Shittim Wood speaks of incorruptible humanity. Oil is a picture of the Holy Spirit. Spices suggest the fragrance of the Lord to the Father. Precious stones suggest His attractiveness. 
All is combined into a dwelling for the Lord. David summarises this when he indicates that every part of the temple speaks of the glory of God, Psa. 29.9 margin.
Do we appreciate what a privilege it is that our Lord desires to dwell with us?

Memory Verse: 'Speak unto the children of Israel, that they bring me an offering: of every man that giveth it willingly with his heart ye shall take my offering', Ex. 25. 2
May 2.	Exodus 25. 10-16.
The Ark of the Testimony.
The first item to be mentioned is the Ark of the Testimony. We might have started from the outside to the centre. The Lord begins in the Centre and moves out. This reminds us that the Lord Himself must have His place from the first. Men are content to put on a show. The Lord looks on the heart, 1 Sam. 16. 7.
The ark is made of shittim wood. This is the only wood in the wilderness. It does not decay readily but it is not  attractive. In this, it is a picture of our Lord in His perfect Humanity. To the eye of the Father, He is a root out of dry ground. Where nothing else would grow, here is One Who brings delight to the Father's heart. He cannot be touched by sin, as all others are. He is incorruptible. Despite all this, He holds no attraction to the eyes of men, Isa. 53. 2.
The dimensions of the ark are interesting. The height and length are both one and a half cubits. It is the same in both directions. This reminds us of the One Who is the same whether He is viewed in relation to God or men, Heb. 13. 8. The breadth is two and a half cubits. This suggests that He will welcome all. The table is smaller in both the length and the breadth. Any man can lose the enjoyment of fellowship with God, but our Lord cannot. He Stands apart from all men. Time will not change Him. No power on earth or heaven can change Him. He is always a pure delight to His Father. 
The ark is overlaid with pure gold, both inward and outward. This suggests the character which is seen is the same throughout. Men may put on an appearance but it is only outward. On other occasions, someone may have a right desire but it may be seen in the wrong light by men. Our Lord manifested the glory of God in perfection in every detail of His life because it came from the heart of One Who is God. While the glory of the Lord was veiled to the natural eye, even in His life, it was clearly seen by those whose eyes were enlightened by God, John 1. 14. The crown of gold reminds us of the fact that every word and deed of our beloved Lord will be vindicated. God has given Him glory, 1 Peter 1. 21. The Hebrew writer emphasises the same truth. He tells us of One Who could set down of His own accord at the right hand of the Majesty on high, Heb. 1.3, as well as One Who was crowned with glory and honour in His life on earth, Heb. 2. 7. John writes his gospel in a way that shows how the glory of God was seen in every detail of the life of the Lord. His walk was for the glory of God, John 1. 14. His works showed the glory of God, John 2.11. His words demonstrated the same glory, John 7. 46.
The ark was carried by four staves of wood, covered with gold placed in four rings of gold. Here we see that, while we are called to show forth the Lord, it must be in a way consistent with the glory of God, and not according to men's ideas.
The ark was to be hollow, and the testimony of God was to be put into the Ark. Here we see the character of our witness. A consideration of the Scriptures show us that the testimony in the ark included the law- His righteousness, Manna- His sufficiency, the rod - His resurrection.
Are we fully occupied with the glories of our Lord first of all?

Memory Verse: 'And thou shalt put into the ark the testimony which I shall give thee', Ex. 25. 16
May 3.	Exodus 25. 17-22.
The Mercy Seat.
The mercy seat cannot be separated from the ark. It was put on the ark like a lid to show us that we have a means of approach to God. The purpose of the tabernacle was a dwelling for God with men. Now there is a place where the holy God will meet with His people. In the New Testament, the mercy seat is seen to be both the place of meeting and the means of approach. Both point us to our Lord Jesus Christ. They show different aspects of His work. The place, which is seen here, teaches us that we can only approach God in Christ and, indeed, that we can only come in the light of the cross. 
The mercy seat is of pure gold. This teaches us that our acceptance requires a work of God alone. No man can do anything that will gain acceptance in the sight of God. The fact that this is pure gold emphasises the purpose of God before the world was made. 
The dimensions of the mercy seat match the ark. If we only had the ark, we would see a picture of condemnation. John teaches us that we are condemned because light has come into the world and men loved the darkness, John 3. 19. The mercy seat shows that the basis on which we can be accepted is the same as our condemnation. The manifestation of God in Christ that exposes our failure opens the way back to Himself.
The two cherubim testify of the justice of God. Two speaks of testimony. Cherubim were first seen in the garden as man was shut out. They were there to execute judgement against any who tried to violate the word of God. Now, they look down on a Mercy seat that tells that a way of approach has been made to God. The truth that we learn here is that the effect of man's sin has been eradicated by the work of Christ. The cherubim were once appointed to slay any who approached. In picture, the same cherubim now look on the mercy seat. They testify to the fact that the just demands of God have been met. The testimony within the ark tells of the law of God. The mercy seat covers the failure that is exposed. It shows that a work of God has overcome the weakness of man.
The mercy seat is the place where the Lord meets with them. They cannot meet with God in any place that they may think. They must come to the place which He chooses. He will show later that they cannot approach in any way that they choose either. The high priest must represent them and bring blood to cover their sins. 
It is only on the basis of the work of Christ that we come to Him. We do so in full assurance of faith with hearts that are washed with pure water. We are not constrained by a time. We are free to come at all times. We do not have to fear the wrath of God which fell on Nadab and Abihu, we know that we are accepted because our high priest is seated there. We do not have a symbol of acceptance, we come in the fulness of the blessing of God.
Although the Lord speaks of communing, Israel knew little of this. They asked Moses to represent them. The prophets generally warned of the failure of the people. In contrast, we have been brought into fellowship with the Father and Son, 1 John 1. 3.
Do we fully appreciate that everything we have comes from God?
Memory Verse: 'And there I will meet with thee, and I will commune with thee from above the mercy seat, from between the two cherubims which are upon the ark of the testimony, of all things which I will give thee in commandment unto the children of Israel.', Ex. 25. 22
May 4.	Exodus 25. 23-30.
The Table of Shewbread.
The next article of furniture is the  table. This is a picture of fellowship. Once we are accepted in Christ, then there is the prospect of continual fellowship with Him. This is most clearly seen in the plea of the Lord to the Laodiceans. He calls on any who will listen to open to Him and enjoy the fellowship that He desires, Rev. 3. 20. It should be a constant source of wonder to us that One Who is over all wants fellowship with men. Paul and John both teach us that we have been brought into this fellowship, 1 Cor. 1. 9, 1 John 1. 3. Only the priestly family could eat the shewbread in Israel. In addition, the bread was left on the table for a week and then eaten. We are not limited to a specific class of believer nor to a specific time. We are called to enjoy this fellowship at all times.
Like the ark, the table is of shittim wood. This reminds us that we can look to One Who enjoyed this fellowship throughout His life on earth. It also suggests that He understands what we pass through because he has been there before us. We cannot grasp the wonder of all that is involved in the truth that God was manifest in the flesh. If we truly understood His character, it would be hard to conceive of God having fellowship with us. The wonder here is that He has come as Man to dwell with man. The pure gold reminds us again of the fact that He is, and ever was, still God. Though a Man, yet still He never gave up His Deity. This is the glory of One Who cannot be known to the human mind. We can only accept what is said by faith. The wonder is that He loves us and we have been set apart for Him. 
Once more the border of gold points us to the glory of our Lord. Here is the picture that glory crowns all that He is or does. The fact that it is a hand-breadth suggests the picture of the One Who is holding us in His hand. We have the assurance that we do not depend on our efforts, but on Him. He keeps us for Himself.
As with the ark, there is to be a ring of gold in each of the corners of the table. This reminds us that the glory of God is paramount in this. The staves are placed in these when the table is carried through the wilderness. They are covered in gold. This teaches us that nothing of flesh is to be seen. The truth will be manifest by those who are living in the light of His glory. We may use words but we cannot imitate this in our own strength. As soon as the flesh is seen, the enjoyment is lost. Our Lord alone, in all His glory, must occupy the hearts of the saints. 
Dishes, spoons, bowls and covers are to be made for the table. This emphasises the picture of fellowship. It has far more significance to us today than for Israel. The table was only a symbol for Israel. For us, there is the real privilege of fellowship. We eat and drink at the table of the Lord. This is not simply remembering Him once a week. It is the privilege for every child of God to enjoy this fellowship at all times in all places.
The shewbread is placed on the table. We learn from the later teaching on this that this is a picture of the Lord. It speaks of all that He is as our food from heaven. It also has a reminder of the suffering which He passed through to make this possible.
Do we prize our privilege of enjoying constant fellowship with God?

Memory Verse: 'And thou shalt set upon the table shewbread before me always', Ex. 25. 30
May 5.	Exodus 25. 31-40.
The Lampstand.
The last item of furniture found in the Holy Place is the lampstand. When we think of light, we usually think of testimony in the world. The lampstand is placed in a location where its light is not seen outside the sanctuary. The lesson is simple. The Lord has chosen to reveal Himself to His own. We must then carry His image as we go out. This is seen in the Lord Himself. He is the Light of the world. He has not manifested the glory of Godhead in any visible brightness. He has revealed God in a way that we are able to bear without dying. Moses was told that no man is able to look on God and live. The Lord has come as God in flesh. The light is veiled. Moses had the privilege of meeting with God 'face to face', and the result was that his face shone, ch. 34. 29, 30. The same is said of the early disciples as their enemies looked on their faces, Acts 6. 15. We need to show this today in the world. Many of us face indifferent, but not open hostility. We have no reason to fail in our calling.
The lampstand is of pure gold. This is a picture of something that is altogether Divine. The Son may have told the Father out to a lost world. It is only as Son that this is possible. There is no aspect of humanity in view here. The Lord tells His disciples that, because they have seen Him, they have seen the Father, John 14. 8.
It is made of one piece. There must not be any joins in this work. This emphasises another aspect of the truth of the Person of God. It reminds us that He is One God even if He is manifest in three persons. We cannot understand the character of God. We cannot explain in detail how He is Three, yet One. All we can do is to  receive by faith what is revealed. Equally, we could consider the person of our Lord. He is God manifest in flesh but we must never try to separate His Person. 
The shaft and seven branches point to His fulness. There are many ways to view this. One is to consider the seven main titles of our Lord. 
Three remind us of His humanity. Jesus reminds us of a man Who walked on this earth and knew every experience of human life. Jesus Christ reminds us that He has fulfilled a work which means that the purpose of God will be brought to its fulfilment. Lord Jesus indicates that He has overcome every enemy. 
Three emphasise His Heavenly character. Christ speaks of Divine purpose. Christ Jesus speaks of One Who came from heaven and returned to heaven. Lord Christ tells of the One Who will judge. 
The central One brings all together. As the Lord Jesus Christ, He is supreme and every knee will bow to him.
The bowls like almonds point us to resurrection. God has made Him both Lord and Christ. Here is the glory of His Person.
The seven lamps shine so as to light up the lamp-stand, He has all the glory in all things. All vessels are of pure gold, as a picture that these are things that only God can perform. 
Do we allow the Holy Spirit to reveal the glory of our Lord to our hearts?

Memory Verse: 'And look that thou make them after their pattern, which was shewed thee in the mount', Ex. 25. 40
May 6.	Exodus 26. 1-14.
The Tabernacle.
The tabernacle itself is the curtains that covered the place where the vessels were to be kept. It is this idea that John uses as he writes, 'the Word became flesh and dwelt among us', John 1. 14. It clearly implies that the tabernacle points forward to our Lord in His first coming. There will be other lessons which we can glean but we cannot miss this truth.
The tabernacle consists of ten curtains of fine-twined linen, blue, purple and scarlet woven together in such a way that each curtain is one piece. This is a picture of His character. The fact that it is woven shows that we must always view His character as an entity. We can see different facets in the linen and the three colours that are mentioned but we cannot separate them from His person as a whole. The linen suggests the righteousness of God which was manifest in the Lord. He is the perfect revelation of what God wants. Blue is the colour of heaven and reminds us that He is 'the Lord from heaven', 1 Cor. 15. 47. Both Mark and John, who wrote to Gentiles, speak of a purple robe at His crucifixion. This links the purple with His sufferings. It can also be linked to His glory in that it was the colour of gentile nobility. The references are both linked with mockery of His claim to rule. Scarlet is the name of the worm from which the colour is derived. It is used in Psalm 22 to describe the Lord in His suffering, Psa. 22. 6. It is also the colour that marked the kings of Israel. As such, it is fitting that Matthew records that he was clothed in a scarlet robe, Matt. 27. 28. Every remembrance of our Lord, in every detail of His Person, Life and work, should be a cause of praise from our redeemed hearts. It is also notable that these curtains can only be seen from within the sanctuary. We should not be surprised that many fail to see the glories and beauties of our Lord. The reason is that any of us may fail to spend the time in His presence that we ought. Effective service for the glory of our Lord must come from the enjoyment of His presence.
Ten speaks of Human responsibility. This implies that we are considering the One Who has fulfilled the Will of God in perfection. He has magnified the law and made it honourable, Isa. 42. 21. While the Ten Commandments can never be kept by man. They expose the failure of man. He has fulfilled every demand of the law. Beyond this is the fact that they are in two sets of five. Here we see the picture of grace. While the Lord has fulfilled the law, He has also come to bring the grace of God to all men.
The individual curtains are joined by loops of blue. This suggests the heavenly perfection of the Lord. The two sets then are joined by gold, showing us that He has lived for the glory of God. Let us realise this double principle. It is only those who bear the character of heaven and who are occupied with the glory of God who can bear a faithful witness to the Lord. 
Curtains of goats' hair are made to cover the tabernacle. The lesson here is that it is only those who know their sins to be forgiven who can come into the sanctuary and learn of the glories and beauties of our beloved Lord. Rams’ skins and badgers skins cover these.
Do we behold the glory of our Lord as we follow His steps down here?

Memory Verse: 'And the Word was made flesh, and dwelt among us, (and we beheld his glory, the glory as of the only begotten of the Father,) full of grace and truth', John 1. 14
May 7.	Exodus 26. 15-30.
The Boards.
The tent is supported by boards. These are made of shittim wood, which stand up. The wood again pictures incorruptible humanity. The fact that they are standing up suggests the thought of uprightness. The fact that the wood is emphasised may suggest that the boards picture the union of the saints in the Lord. They teach us that He desires perfect harmony to exist because of our union with Him. We must be careful to live in a way that honours our Lord. We cannot compromise the truth of God but we must take care not to introduce division among the saints.
Each board is to stand ten cubits high. Ten reminds us of the demands of God, seen in the ten commandments. This suggests that, in Christ, we now measure up to the righteous standard of God. Each board is the same width as the ark. This pictures the glorious truth that we are accepted in the Beloved, Eph. 1. 3. There is no other basis on which we can be accepted. Ephesians chapter 2 details all that is involved in this as we are quickened, raised and seated together in Christ.
Each board has two tenons. The word means hands. This is a picture of the security of the believer. We are kept by the Lord and by the Father, John 10. 28, 29. Each tenon is placed in a socket of silver. This teaches us that we can only stand in virtue of the redemption that is in Christ Jesus, Rom. 3. 24. Each of the longer sides has forty sockets. Forty suggests the thought of proving. This is clearly seen in our Lord Who was tempted for forty days. As such, we can rest in the assurance that we rest on a foundation that has withstood every test or challenge. We can be certain that there is nothing which can ever separate us from the love of God which is in Christ Jesus our Lord, Rom. 8. 38, 39.
The west side of the structure has eight boards. This is the number associated with a new beginning. It reminds us that God must work in a new creation. There is no basis for any reformation. Regeneration and a new creation are essential.
The boards are held together by five bars. Two are in the upper half of each side. Two are in the lower half. The fifth bar runs through the middle of the boards. We can link this with our calling, Eph. 4. 2,3. The four bars which are visible remind us of the lowliness, meekness, long-suffering and forbearance. The central bar that runs through the boards reminds us of the unity of the Spirit. This is unseen, but He creates and maintains true unity. It is not a unity that men bring about by their efforts. It could also speak of the provision of the Lord to ensure that we are not tossed about but that we come to the measure of the stature of the fulness of Christ, Eph. 4. 13. The four bars would answer to the gifts: Apostle, prophet, evangelist and pastor/teacher. The Lord Himself is the One Who superintends, unseen but fulfilling His purpose.
The boards are overlaid with gold. This reminds us that glory of the Lord must be seen in all these things. It is not pure gold because it pictures us in union with Him.
There is another injunction to ensure that the pattern as given in the mount is followed. This warns us that we cannot set aside the truth of God.
Are we careful to maintain the Unity of the Spirit?

Memory Verse: 'Endeavouring to keep the unity of the Spirit in the bond of peace', Eph. 4. 3
May 8.	Exodus 26. 31-37.
The Vail and the Door.
The next furnishing is the veil. This separates the holy place from the most holy. The holy place speaks of fellowship but the most holy brings us to the very heart of God. It is our privilege today to approach into the holiest by the blood of Jesus, Heb. 10. 19. This is not a matter that we can lightly take upon ourselves. We must acknowledge the way of approach that God has provided. We need to come in humble recognition that we are not worthy of such access. It is only the fact that our Lord is there which has allowed us to draw near. It is His blood that opens the way to a place that previously meant certain death.
The veil is to be of cunning work. As with the tabernacle curtains, this reminds us that we must never try to divide the Person of our Lord. It was made by weaving together all the threads to make a single cloth. Every aspect of His Person is intricately woven into one complete entity. There may be occasions when we see evidence of Deity or humanity in His actions but we must not speak of something being His Deity and another characteristic being His humanity.
The veil hangs on four pillars. The pillar speaks of a testimony to God. The number four tells us of something that is universal. This indicates that our Lord is the complete revelation of God. He is the only One who can show God but there is no shortcoming in what He has done. It could also remind us that He is the same in every place. He does not change to accommodate the social distinctions that men devise. The pillars are wood overlaid with gold. This suggests the glory of God in flesh. The hooks of gold remind us that the veil is directly linked to the curtains in a way that glorifies God. The sockets of silver remind us of the redemption which is the basis of our witness. The silver was the price that each Israelite had to pay. It was set for every man. There was no distinction on status or wealth. This is the truth of redemption as seen in Romans chapter 3 verses 23 and 24. 
The ark is placed in the most holy place along with the mercy seat. Nothing else is permitted inside the veil. This points to the uniqueness of our Lord in all His glory. He is central to the thoughts of God. Nothing can be allowed to be set alongside Him. 
The lamp-stand is on the south side of the holy place. This speaks of the glory of the Lord. It is in a place that speaks of comfort. It is a warning for us that times of ease are times when there is often the greatest danger of failure. 
The table is set on the north side. This is a picture of the fellowship that is ours. It speaks of the provision that God has made to keep us when the way is hard. The north speaks of adversity. Often the Lord uses adversity to reveal Himself to our hearts in a way that is more precious than we could learn in the normal circumstances of life.
There is a similar hanging at the door. This is in needlework or embroidery. It suggests a lesser appreciation. This may be enjoyed by more than those who enter into the holiest. They can see the glory of the Lord without a full appreciation of His person.
Are we living in the enjoyment of the Presence of Christ?

Memory Verse: 'And thou shalt make a vail of blue, and purple, and scarlet, and fine twined linen of cunning work: with cherubims shall it be made', Ex. 26. 31
May 9.	Exodus 27. 1-8.
The Brazen Altar.
From the sanctuary, we are taken outside into the courtyard. We have seen the vessels that remind us of the privilege of fellowship. We now come to consider the ground on which we may enjoy this fellowship. The altar is the largest vessel associated with the tabernacle. It is more than twice the size of the ark. It teaches us that we are only accepted on a righteous basis. The length and breadth are both five cubits. This suggests the thought of grace that is available for all.
The view from above is the same in every direction. This suggest the idea that the work of our Lord meets every demand of God in every respect. There is no imbalance. There is no ground for any challenge.
Once more, the base material is shittim wood. The fact that it is overlaid with brass or bronze speaks of the righteous character of our  Lord. He cannot be corrupted by any of the sinful traits around. The horns in each corner are a picture of the strength of our Lord. It is the symbol of power. We can rejoice in the assurance that there is no power that can withstand our Lord. If we were made righteous by our own efforts, there would be reason for a fear of failure. The power of the Lord to justify is demonstrated by His death and resurrection.
The altar and all its vessels are to be overlaid with brass or bronze. This is the symbol of the righteous judgement of God. This is in contrast to the linen for the curtains and veil. They are a picture of the manifestation of a righteous character. It is not enough that our Lord fulfilled the righteous demands of God in His life. This could not make any person acceptable to God. It exposes our sin and condemns us. The altar reminds us that the demands of justice must be met. The fact that this is the first vessel to be seen and that it is larger than the others clearly implies that this is of prime importance. In this way, it points to the cross. As we come to the New Testament, we learn that the cross is the foundation on which every blessing rests. We can never overemphasise its importance. It is true that we may fail to grow in our appreciation but this does not mean that we forget the basis.
All the vessels for the altar are of the same material. Every aspect of our approach must acknowledge the justice of God. Even if it was wicked hands that crucified the Lord, it was God Himself  Who meted out the judgement, Acts 2. 23, Isa. 53. 6, 10.
There is a net of the same material. We are not told what purpose this served. Some suggest that it was where the sacrifices were placed upon the fire. This would allow the ashes to gather underneath the fire without quenching it. Others suggest that it was a platform for the priest or the offering to rest on before it was placed on the altar. It could also be a surround for the altar to hold the sides in place. This would explain why there is no other explanation of how the sides are held together. It manifests perfect righteousness.
The altar was carried on staves of wood overlaid with brass. This reminds us that the truth can only be maintained by those who are in the good of the righteousness of God. It is a principle of God that those who uphold the truth must first practise it in their lives.
Are we careful to maintain the holiness of the Lord?

Memory Verse: And thou shalt make an altar of shittim wood, five cubits long, and five cubits broad; the altar shall be foursquare: and the height thereof shall be three cubits', Ex.27. 1	
May 10.	Exodus 27. 9-21.
The Court.
We come now to the place where the tabernacle is to be pitched. The court is formed by a hanging of white linen. The north and south sides are each one hundred cubits long. The hanging is held by twenty posts of brass which are fixed in brass sockets. The west side is  the same material but it is exactly one half of the length of the north and south sides. The east side varies because there is a hanging of fifteen cubits on either side of the entrance.  The picture is of righteousness that must characterise the whole area. There is no place for compromise. The pillars are secured in place by silver hooks and fillets. This reminds us that the righteousness is only obtained on the basis of redemption, Rom. 3. 24. We cannot approach on the basis of any inherent righteousness. It is a picture of the unity into which we have been brought. Every person can come on one ground. No one can claim more privilege than any other. All that we have comes to us in Christ through faith. As far as this is concerned, it does not depend on how much faith we have, it only depends on where our faith is placed. The fact that the longer sides face the north and the south might remind us of that the grace of God is needed in the times of ease as much as in the storms of life. In storms, we recognise the need and are ready to call upon the Lord for His help. In times of comfort, we all too often depend on our own efforts, and fail to anticipate the dangers of the way before us until the trouble comes. Even then, like the Laodiceans, we can easily fail to see things in the true light of the word of God, as they appear plausible to us.
There is only one door. It is similar to the door to the tabernacle itself. The materials are identical. The area of the door is identical. The difference is that this door is wider and lower than the inner door. As with the door of the tabernacle, the emphasis is on the life of the Lord. He has demonstrated perfect righteousness in the circumstances of life. It is still too high for any to look over the surround. All who come must enter by the door. This may be a reminder that the Lord wants us to recognise His desire for men to seek after Him and to enjoy fellowship with Him. The height of five cubits emphasises the lesson of grace. The door is twenty cubits. The four pillars associated with the door would emphasise that there is a universal way of approach. No one is excluded. The fact that these pillars are therefore five cubits apart would emphasise that the approach is on the ground of grace, Eph. 2. 8. The door is on the east, the side of the sunrise. In pagan rituals, the sunrise plays a major part, suggesting the thought of life and energy. The fact that the door of the tabernacle was to the east of the court means that, to approach the Lord, we need to put away all that is of the flesh and to come in simple faith. Brass is used for the vessels and pins. This emphasises that the justice of God is fully satisfied.
The chapter ends with the olive oil for the light. This has the thought of witness. It speaks of the work of the Holy Spirit to maintain the testimony. We cannot maintain any testimony in our own strength. We can only follow a ritual. We depend on the Holy Spirit to empower us to continue the testimony for the glory of God. The witness will be marred if we do not take care to maintain true fellowship with the Father and His Son, 1 John 1. 3, as well as with one another, 1 John 1. 7.
Are we careful to maintain our fellowship with our Lord?

Memory Verse: 'And thou shalt command the children of Israel, that they bring thee pure oil olive beaten for the light, to cause the lamp to burn always', Ex.27. 20
May 11.	Exodus 28. 1-3.
The High  Priest's Garments.
The Lord now appoints Aaron, the brother of Moses, and his four sons to be the priests. As such, they would come into the presence of the Lord on behalf of the people. They would also be responsible to teach the people what the Lord expected. They needed to recognise the holiness of the Lord. After the Lord spoke from Sinai, the common people were afraid to approach. They feared the holiness of the Lord. It was the Lord’s desire that they should all fulfil this work, and we today enjoy the privilege of priesthood. 
There is a double picture here. Firstly, we have a High Priest Who walked in this sinful world without being defiled. He could mingle with the people. He could work like others. He could not be touched by the corruption of sin. He maintained perfect holiness before the Lord. This means that He has the right to approach the Lord in His own merits. In addition,  he could offer a sacrifice that secures our acceptance in the sight of God. He can also sympathise with us because He knows the tests of life. 
We are made holy because of Him. On this basis, we are able to move as holy priests before the Lord. Unlike Him, we may become defiled by contact with the defilement of sin. We maintain our standing by virtue of His blood. This cleanses us from all sin, 1 John 1. 7. We need to maintain our standing in practice by confessing our sin. This lays claim to the  value of His blood to cleanse.
Aaron will wear garments for glory and for beauty. This is because he is a type of Christ. As such, he will be dressed in a way that symbolises the glory and beauty of the Lord.  In general, when the high priest is seen alone, he is a picture of the Lord Himself. Where the sons are in view as well, then our calling as priests is more prominent. The major part of this chapter deals with the garments of the high priest. They will foreshadow the variety of glories and beauties that are seen in the Lord Himself. This should fill our vision as we consider Him.
Moses must arrange for all the wide-hearted to work together in making the garments. This suggests that it is the work of all saints to manifest the glory of the Lord. The principal desire of God for us is that we should be conformed to the image of His Son.  All doctrine and practice is designed for this purpose. Sadly, we can reduce teaching to ritual practices, but this denies the reality of the truth. This is emphasised by the fact that the Lord gives wisdom to those who will make the garments. The effect of the truth is to mould our lives into the likeness of Christ. 2 Cor. 3. 18. The glories of the Lord can only be appreciated by those with mature spiritual discernment. We must be careful to avoid the danger of trying to go beyond our experience. There are matters which are only appreciated by those who have grown into spiritual maturity. This is not directly related to natural age. Sometimes it may be that those who are younger in years are spiritually mature. Some who are older in years have not grown as they ought. The only clear indication that we are given is that a novice cannot take a place of responsibility, 1 Tim. 3. 6. The prohibition implies a more general warning. Those who are young in the faith may be especially prone to pride if they are pushed forward too quickly. 
How much do we appreciate of the glory of our Lord?

Memory Verse: 'And thou shalt make holy garments for Aaron thy brother for glory and for beauty', Ex. 28. 2
May 12.	Exodus 28. 4-14.
The Ephod and Shoulderpieces.
We now come to the specific garments that the high priest would wear. The breastplate is mentioned first. This may be because it speaks of the work of the high priest in a twofold way. Firstly, it represents the work of bearing the people on his heart before the Lord. Then it holds the Urim and Thummim by which the Lord would communicate His mind to the people. The remaining items are intended to demonstrate the character of the One to Whom the high priest points. The high priest of Israel only had this character officially. It is true of our great high priest, our Lord Jesus Christ, morally. 
The ephod is the first garment to be described. It was made of gold, blue, purple scarlet and fine linen. This suggests different aspects of the character and offices of the Lord. Gold reminds us of glory. John records of our Lord that He became flesh and they 'beheld His glory, the glory as of the only begotten of the Father, full of grace and truth', John 1. 14. We need to be occupied with the manifestation of the character and glory of God in His life as well as His death. It is easy for us to spend our time thinking only of the Lord as the Substitute for sinners. It is good to think of His death and we should never forget this. Where we can fail is when we think that this is all that the Gospel entails. In reality, it is the declaration of the glory of God. Ephesians chapter 1 tells us that He chooses to reveal this in saving men but this is only one aspect of the manifold glory of God. We need to recognise and to appreciate the beauty and glory of God that shines out in the life of Christ. We do this as we meditate on the character of our Lord. Blue reminds us of His heavenly origin. Purple speaks of His universal dominion. Scarlet suggests the Christ of God Who will fulfil the purpose of God for this world. 
The ephod is made of the five materials interwoven. This means that each thread is integral to the garment. If it were embroidered, the basic material would be complete even if the additional parts were removed. This suggests the intrinsic character of the Lord. We cannot separate His person into different parts. It teaches us that our Lord is absolutely consistent in all His ways. There is no deviation from the right paths in anything that He does. How our hearts should thrill at the thoughts of Him that arise from this. Whatever office He may hold, whatever work He may perform, we are assured that it is consistent with His perfect character. The girdle or belt is made with the same materials. Nothing can be allowed to spoil the beauty of His character. This holds the ephod in place. It suggests that His character will not be compromised by any circumstance that may come His way.
An onyx stone is placed on each shoulder. The names of the twelve tribes are engraved on them. There are six names on each stone. This is a picture of the power of the Lord. He is the One who bears His people on His shoulders. Let us grasp the truth of this. Every child of God is in His care. He is the One Who keeps. We may be assured of the fact that nothing will ever mar that relationship. The names are written according to birth. This teaches us that our eternal security is based on the fact that we are the children of God. It is not based on any merits of our own.
Let us rejoice that we have a High Priest constantly interceding for us.

Memory Verse: 'And thou shalt put the two stones upon the shoulders of the ephod for stones of memorial unto the children of Israel: and Aaron shall bear their names before the Lord upon his two shoulders for a memorial', Ex. 28. 12
May 13.	Exodus 28. 15-30.
The Breastplate.
The breastplate is to be made in the same way as the ephod. This indicates that the desires of the Lord are consistent with His character. This principle is fundamental to the truth of God. Some claim to show devotion to the Lord but live in a way that is not consistent with His word. Some claim obedience to the truth as a reason for not showing the same love that our Lord showed when He was on the earth. Either of these are a false representation of the truth. It is not our place to judge others. It may be that they fail to obey the truth because they do not know it. It may be that they follow others who have given a wrong example. A heart of true devotion to our Lord will always be open to teaching because it wants to obey the Lord. 
The breastplate is designed to be doubled over so that it appears as a square when it is worn by the high priest. The length and breadth are each a hand-breadth, when it is doubled over. This is a picture of the truth that the Lord teaches in John chapter 10 verses 27-30. We are in the Father's hand as well as the Lord's. 
There are twelve stones set in the breastplate in four rows each of three stones. Each of the stones bears the name of one of the tribes. They are set in order. This is likely to be the same as the order of the camp. It suggests the idea of warfare. They would have been named in order as they went out to battle. This reminds us that we are in a hostile world. There are enemies on every hand and they are more than capable of destroying us if we go in our own strength. We are sent out in the assurance that our Lord will uphold us in every conflict. We do not rest in our strength but His.
The breastplate is attached to the shoulders by chains of gold. This reminds us that it is all His work and His glory. There is a perfect unity between the power of the Lord and His desires. Both are brought together by the common desire that the glory of God is upheld in every detail of His dealing with us.
The breastplate cannot be removed from the ephod. This teaches us the the character of God is maintained in every detail. It is not simply that the two are made in the same way with the same materials. They are intrinsically connected. This teaches us that we are called to bear His image, Rom. 8. 29. It is not enough that we should speak of His person. We are called to live in a way that bears witness to the character of God in this world. Words can be set aside. They carry no moral weight unless our life is consistent with what we say. In contrast, when the people heard the Lord, they recognised the authority of His words. We should live in such a way that our words cannot be denied because our lives show the power of God at work. We can do this because the One Who upholds us has already fully declared the Person of the Eternal God.  
The breastplate holds the Urim and Thummim. The names mean Lights and Perfections. These teach us that the Lord will always lead in a way that is consistent with His character.
Do we face each day in the assurance that the Lord will never fail us?

Memory Verse: 'And thou shalt put in the breastplate of judgement the Urim and the Thummim; and they shall be upon Aaron's heart, when he goeth in before the Lord: and Aaron shall bear the judgement of the children of Israel upon his heart before the Lord continually', Ex. 28. 30
May 14.	Exodus 28. 31-43.
The Other Priestly Garments.
A robe of blue is made for the ephod. This anticipates that the character of the high priest is heavenly. He represents God to men. This is a truth which our Lord teaches clearly as He comes to the end of His earthly path, John 14-16. The Hebrew writer adds that He appears in heaven for us. We can rest on this in every circumstance of life. We look up and know that there is One in the Presence of God Who has walked upon this earth. He has faced  all the tests of life and has triumphed.
The hole through which the head passes is to be bound with a border of woven work so it cannot be torn. This teaches us two truths regarding our great high priest. Firstly, his character cannot be broken. We are all inconsistent to differing extents. He is consistent in every circumstance. Secondly, we learn that He will never lose His position. There is no reason why he should ever be displaced. When He stood before Caiaphas, Caiaphas was forced to rend his clothes, Matt. 26. 65. In this act, he demonstrated that he did not have the right to continue. It effectively finished the office for his successors as well because there was One Who could claim this place eternally. We rejoice that our high priest will never be superseded.
The skirt of the garment had a border of pomegranates and bells. The pomegranates were of blue, purple and scarlet. This suggests the idea of fruit in every aspect of His work. He fulfilled the pleasure of the Lord at all times. The end of His life was a consummation of everything that the Lord desired, Isa. 53. 10. 
The bells were made of gold. They point to the fact that His life was a consistent testimony to the glory of God at all times. John starts his record by telling that they beheld his glory, John 1. 14. He ends by recording the words of the Lord, 'I have glorified thee on the earth', John 17. 4. As the Lord ends His public ministry, God declares publicly that He has glorified His Name and will do so again, John 12. 28.
Whenever Aaron moved while he wore the garments, the sound of the bells could be heard. This told the people that he was safe. We have a far greater assurance. Heaven has received our great High Priest. He is accepted in virtue of His moral perfection without any sacrifice for Himself. We can rejoice in the assurance that He is there and this enables us to draw near with boldness. His blood is the basis of our acceptance, His presence there, the assurance of it.
A plate of pure gold is placed on the mitre. It will be on the forehead as the high priest comes into the presence of God. He is bearing the iniquity of the people representatively. Once again, Isaiah tells us that our Lord has done this in reality, Isa. 53. 6, 8, 10,11,12. The fact that it is pure gold speaks of a work of God,. It reminds us that our acceptance is on the basis of the grace of God alone.
Garments are made for the sons of Aaron. They are fitted to minister in their office before the Lord.  They picture the truth that we are clothed in the righteousness of God.
Do we come with boldness to the throne of grace?

Memory Verse: 'And thou shalt make a plate of pure gold, and grave upon it, like the engravings of a signet, HOLINESS TO THE Lord', Ex. 28. 36
May 15.	Exodus 29. 1-18.
The Consecration of the Priests.
The Lord now moves on to indicate how the priests should be consecrated. They have been fitted for their ministry as far as standing is concerned. The lesson now is that they must be fitted for their ministry in practice as well. We all rejoice to think of the truth that we can access the presence of God at all times. We know that we can bring spiritual sacrifices and offerings. We must never forget that this privilege is only open if we come in a right way. It is not enough for the appearance to be right. We may seem to be right as far as our outward appearance is concerned, but that will never be adequate unless our heart is right as well. In 3 John, we read of Gaius. He clearly had physical ailments but he was prospering in his spiritual health. We should all emulate this example. We cannot guarantee our physical state. Health can be taken from us in a moment as far as the body is concerned. We can take care of our spiritual state. While we face attacks, we have clear teaching which is designed to keep us healthy.
The offerings consist of one bullock, two rams, unleavened bread and both unleavened cakes and unleavened wafers. These are symbols of sacrifice and a sinless life. The bread must be made with wheat and oil is required. The cakes are mixed with oil. This suggests that indwelling of the Holy Spirit. The wafers are anointed with oil. This suggests the work of the Holy Spirit to empower us for service. The first reminds us of our standing, the second of the need for fresh power for every act of service.
Aaron and his sons come to the door of the tabernacle and they are clothed in the garments which were provided for them. This reminds us that they must come in the character which the Lord demands. We need to be careful to maintain our lives before the Lord, otherwise we shall be disqualified from service for the Lord.
The bullock is brought and they all lay hands upon it. In this way, they identify themselves with the sin offering. This indicates the need for sin to be dealt with. In the case of our Lord, it is that He chooses to be made sin for us. He brings the offering that puts away sin.
The bullock is then offered for sin, and burned. Part is placed on the altar, the remainder is burned without the camp. This shows that no vestige of sin is to be found among the saints. It is important for us to learn the significance of the holiness of God. It is too easy for us to allow the grace of God to fill our thoughts in such a way that we fail to see His holiness. The result is that we fail to fulfil His will.
The first ram is then taken and offered as a burnt offering for the priests. This is a picture of complete devotion to the Lord. Let us never neglect this. We can easily become guilty of preaching salvation for the lost rather than to 'preach Jesus Christ and Him crucified', 1 Cor. 2. 2. This is what the Lord demands as well as what the apostles preached. The gospel demands that a choice is made between Christ and the world. Every time we preach, we should do so in a way that leaves the lost in no doubt as to their responsibility. 
Are we always careful to exalt our Lord in what we say and do?

Memory Verse: 'And thou shalt gird them with girdles, Aaron and his sons, and put the bonnets on them: and the priest's office shall be theirs for a perpetual statute: and thou shalt consecrate Aaron and his sons', Ex. 29. 9
May 16.	Exodus 29. 19-35.
The Wave Offering of the Priests.
The next stage is that the priest must bring the ram of consecration. Once again they lay their hands on the ram as a sign that they are identified with the offering. On this occasion, they are indicating that they are consecrating themselves to the Lord. The idea is that they fill their hands. It is a commitment to be fully occupied in the work of the Lord. 
The ram is  killed. The blood is then placed upon the right ear, thumb and toe of Aaron and each of his sons. It is then freely sprinkled on the altar. The ear is a reminder that the ear must be open to the Lord. This is first because what we hear will mould our lives. We must take care to avoid hearing things that may lead us into sin. Unless we listen to His voice we can accomplish nothing for Him. We are reminded of our Lord. He speaks of His ear being opened to hear 'morning by morning', Isa. 50. 4. The thumb is next. This reminds us that our actions must be right in the sight of the Lord. We cannot present any offering to the Lord that is tainted by sin. Once again, we see in our Lord that He did no sin, 1 Pet. 2. 22. The toe reminds us of the need for our walk to be right. We are setting an example. We may not say or do anything wrong directly, but we can still lead others astray if we are not careful where we go. Our Lord is the One Who could call on others to follow because He would never turn aside. The blood on the altar reminds us that there will always be sin to be put away. We cannot attain to a sinless life. This is only true of our Lord. We need to be cleansed so that we are fit to worship an serve. This is a challenge to us. It is right that we should have applied the blood, but we need to live in the good of this every day. As far as the world is concerned, they will judge us by our associations. There is a danger that we may give a false impression by associating with things that are not true. With our fellow-believers, there is the possibility that we may be an example to them, encouraging them to do things that they cannot do with a clear conscience. In this way we lead them into sin, a very serious charge.
The ram, apart from the breast, and the unleavened food is brought to the Lord. It is waved as a  picture of the presentation of the Lord in all His perfection. Once this has been done, the burnt offering can be offered. Everything is for the Lord. There is nothing for the priest from the offering which is made for himself. He has his portion from the breast. This is seen in the peace offering. It teaches us the privilege of fellowship.
The garments of the high priest must be passed on to his sons after him. There is to be no new garment. This suggests the truth that our Lord has an unchangeable priesthood. He stands in His perfect character that never changes. We do not have a priest who changes from time to time, we have One Who never changes. 
The High Priest and his sons eat the offerings in the holy place. They are not to be mixed with the common things. We need to learn to distinguish between holy and common things.
Do we live as those who are set apart for our Lord?

Memory Verse: 'Then shalt thou kill the ram, and take of his blood, and put it upon the tip of the right ear of Aaron, and upon the tip of the right ear of his sons, and upon the thumb of their right hand, and upon the great toe of their right foot, and sprinkle the blood upon the altar round about', Ex. 29. 2

May 17.	Exodus 29. 36-46.
The Daily Offerings. 
The altar must be cleansed. Every day for a week, a bullock is to be brought as a sin offering to accomplish this. We must always recognise the holiness of the Lord in our dealings. It is only when this has been fulfilled that the altar is anointed and set apart for the Lord. The altar is then most holy. Everything that touches it becomes holy. This shows the solemn charge of those who approach the Lord. There is no place for any to approach lightly. In those days, the clothing was a picture of the character. For us today, the way in which we live is more important than the clothes that we wear although we should take care to wear modest clothes. Modesty applies both to what the clothes cover and to the need to avoid being ostentatious. 
The priests must present burnt offerings  in the morning and the evening of every day. It is not enough that the priest and the altar have been sanctified. The people need a continual offering to be accepted. This is a picture of the value of the work of Christ. His work does not need to be repeated. By His one offering, He has fulfilled more than these offerings could accomplish. He has sat down on the right hand of God because there is no more to be done. The lesson for us in this is that we must be careful to realise that, though we are sanctified forever, we need the value of the work and worth of our Lord at all times in order to maintain our standing before Him.
With each lamb, a meal offering and a drink offering must be brought. This reminds us that the value of the work of our Lord cannot be divorced from the perfection of His life or the joy that He brings. It also teaches us that His life is an example of the way in which we should live. As we meditate on His life, the Spirit of God will work to change us into His likeness. If we are only interested in the offering that makes us acceptable without the perfection of His life, we need to consider where we stand. It may be that we have not truly come into the good of His salvation. They also present a drink offering. This is a picture of the joy that comes from the work that He fulfilled. It is a joy which motivated Him, Heb. 12. 2. It is also a joy which we can share as we look to Him and follow the path that he trod. Let us bear in mind constantly the glorious fulness of the Work of the Lord. The idea of an offering morning and evening is to show that it should be our occupation at all times. We should start each day with thoughts of Him. Equally, we should end the day, with similar thoughts. This should be the primary occupation in our lives.
The burnt offering is to be presented before the door of the tabernacle of the congregation. It is where the Lord meets with the people. This is again significant. It is the burnt offering that forms the basis of our acceptance before the Lord. His presence will sanctify the tabernacle. Let us grasp this lesson. There is no value in the tabernacle apart from the presence of the Lord. For us today, the lesson is simple. If we fail to maintain the character that is consistent with our Lord, we will know nothing of His presence. The promise of His presence is not based on following an outward ritual. It is based on obedience from the heart that is devoted to Himself. 
Do we maintain our fellowship with our Lord continually?

Memory Verse: 'This shall be a continual burnt offering throughout your generations at the door of the tabernacle of the congregation before the Lord: where I will meet you, to speak there unto thee', Ex. 29. 42
May 18.	Exodus 30. 1-10.
The Altar of Incense. 
The altar of incense is the last of the vessels that are located in the holy place. It is where there was to be the fragrance of incense arise to the Lord continually. It comes immediately after the dedication of the priests and the instructions for the daily burnt offering. It reminds us that the fragrance of our Lord should occupy our hearts constantly. In addition, it teaches that we should be presenting an offering to Him that highlights the perfections of our Lord.
The altar is made of shittim wood. It is a further reminder of the fact that the Father has found One upon the earth Who has brought constant pleasure to His heart. Our hearts should rejoice in the assurance that there is One in Whom the Father was well pleased at all times.
The dimensions are one cubit square by two cubits high. This means that, when viewed from above, the altar appears the same in all directions. There is no situation which can arise that would challenge this. From every viewpoint, He delights the heart of God. The horns remind us of the strength of this blessed One.
Two cubits is higher then the other vessels in the sanctuary for which dimensions are given.  We learn from the New Testament that the incense is the prayers of saints, Rev. 5. 8. This suggests that our prayers lift us higher than other exercises. We need to recognise that the idea of prayer is not bringing our wishes to God. It is moulding our will to His. This is the real meaning of asking in the name of our Lord. It means that we spend time in fellowship with Him to learn His thoughts. If we lose sight of this, we can raise doubts in the minds of those who expect an answer which does not come.
The altar is overlaid with pure gold. This testifies to the fulness of Godhead as seen in the Lord. This emphasises the idea of praying in His Name. We are not presenting true prayer if we are occupied with our thoughts. Our Lord intercedes on our behalf, Heb. 7. 25. The Holy Spirit also intercedes for us, helping us in our weakness, Rom. 8. 26, 27.
The altar is carried by staves of wood overlaid with gold which are placed into rings. This shows again that every thing must testify to the glory of God. Its place is immediately in front of the veil. Indeed, this altar is not seen in Hebrews because we have access to the throne of grace, Heb. 4. 16, which is inside the veil, Heb 10. 19.
The incense is presented when the lamps are dressed and lit in the morning and evening. The fragrance of His Person and the brightness of His glory are indissolubly linked. If our hearts are not touched with worship, we have failed to see Him as we should. The picture is that it is a continual fragrance. This is the idea that the bride captures at the start of the song of songs, S. of S. 1. 3. The challenge for our hearts is that if our appreciation of Him is not growing, we are failing to allow His truth to touch our hearts as it should. While we never lose our gratitude for salvation, this is only the beginning of all that the Lord wants for us and from us.
Do we present the fragrance of our Lord before the Father constantly? 

Memory Verse: 'And Aaron shall burn thereon sweet incense every morning: when he dresseth the lamps, he shall burn incense upon it.', Ex. 30. 7
May 19.	Exodus 30. 11-16
The Atonement Money.
The Lord now gives instruction about the atonement money. This is unique in that there is a demand made for all the people. The people had been asked to bring a freewill offering. This would vary according to the person. Some might have greater means than others so they would bring more. Some might be willing to sacrifice more. No one was compelled to   bring any specific amount or any proportion of their wealth. In this instance, there is to be no distinction made between the rich and poor. Everyone must bring the same offering to the Lord.
This money is to be given as a ransom for the people. It means that no plague will come to destroy them when they are numbered. This is a picture of account. It reminds us that there is a day of reckoning coming. At that day, we will be called to account. Unless the price has been paid, there is no escape from the judgement that our sin demands. It is interesting that the amount of silver paid matches the requirement for the tabernacle and its surroundings. The only price that God demands or accepts is the blood of Christ. No one can pay less and be accepted. No one can bring any thing to add to this. The word of God is clear that the blood is adequate and that nothing can be added to this.
We read later that David was tempted by Satan to number the people. At that time, no ransom was paid and a judgement fell on the nation because it was not of the Lord. The Lord makes clear that He did not condone numbering. It was evidence of pride in the heart of David, 2 Sam. 24. 10. We need to be equally careful to avoid the idea that we need to number. As soon as we measure by numbers, we are putting a wrong value on the work. We may encourage false professions to boost the number. We may be content with a lack of spiritual growth because we are not ensuring the saints grow in the Lord. The Lord is looking for lives that are delivered from sin and conformed to His Son.
Each of the people is to pay the prescribed half shekel into the Sanctuary. Some might pay this without thought. Some would find it is a costly matter. Whatever their circumstance, no distinction can be made. Let us grasp this in respect of redemption. In the sight of God we are all sinners, and therefore need to be redeemed. Some will look at their sins, and think that they are such sinners that there can never be mercy for them, others will look with pride, and think that they do not need the same price as others. No matter what the condition is in the eyes of men, the only price that meets the demands of a holy God is the precious blood of Christ. The self-righteous may not accept his guilt, the sinner may think himself beyond the price, but it is adequate for all.
Every man who is of age must pay. The age is set as twenty years because this was the age when they were able to go out to war. The lesson for us is that as soon as we are redeemed, we engage in spiritual warfare. The devil will not lightly allow any to escape from his clutches. Sadly, we can often forget this aspect of the work of Christ. It may be that this explains why we may hear professions and perhaps see people baptized but then there is departure.
How often do we consider the cost of our redemption?

Memory Verse: 'The rich shall not give more, and the poor shall not give less than half a shekel, when they give an offering unto the Lord, to make an atonement for your souls', Ex. 30. 15
May 20.	Exodus 30. 17-21.
The Laver.
The Lord gives further instruction. This time, he details how the priests must wash before they approach. He instructs them to make a laver of brass. This reminds us of the provision of God for our cleansing day by day. We are cleansed from sin and fitted for heaven by the work of Christ on the cross, but we need to maintain our standing in the sight of God,
The fact that the laver is made of brass indicates that the judgement of God is in view. We may never be brought into condemnation, but we may face the chastening of the Lord. John teaches us that we must confess our sins. If we do, He will forgive us and cleanse from all unrighteousness. This is something that only God can do although we cannot confess our sin to Him in truth unless we have taken steps to put matters right with others. In addition, we may become defiled by our contact with a godless world. We see and hear things which are sinful at many times through the day. We need to take the time to cleanse our thoughts after we have faced such corruption. We cannot be in the good of fellowship with God while we harbour unrighteousness in our lives.
The laver and its foot are brass. It may be that the laver held the water that was then transferred to the foot so that the priest could wash. The water is a picture of the word of God. The picture would teach us that it is not enough that we come to the Word. We must apply it to our lives so that we come into the good of its cleansing effect. If the water is transferred, symbolically the water in the laver is not defiled by uncleanness. The foot may be defiled, but this would then be emptied before the next washing.
The laver is placed between the altar of burnt offering and the tabernacle. This emphasises the need for a continual cleansing.
The altar shows the basis of acceptance before the Lord. The burnt offering was always there. All the other offerings were placed on the daily burnt offering. This illustrates the continual efficacy of the work of Christ. 
The tabernacle is the place of fellowship with the Lord. This indicates the thought of enjoying that fellowship into which we have been brought. Paul, 1 Cor. 1. 9, and John, 1 John 1. 3, both teach us that we have all been brought into fellowship. John especially goes on to explain how that fellowship is maintained practically, 1 John 1. 9. The blood has provided a basis that cannot be denied, 1 John 1. 7. Confession brings us into the good of this. The position of the laver indicates that we must cleanse ourselves continually as well as claiming the efficacy of the work of Christ. Without this, we cannot be accepted in the presence of the Lord.
The priests are told clearly that they must wash at the laver whenever they go into the tabernacle. This teaches us that we must come in humility, confessing our sin in order to gain acceptance. We can all follow the example of David, Psa. 139. 23, 24. It is not enough that we have eternal life, we need to ensure that the fellowship is maintained by regular confession of sin. We also need to expose ourselves to the eye of the Lord to show our failings
Are we careful to maintain our fellowship with our Lord consistently?

Memory Verse: 'When they go into the tabernacle of the congregation, they shall wash with water, that they die not; or when they come near to the altar to minister, to burn offering made by fire unto the Lord', Ex. 30. 20
May 21.	Exodus 30. 22-33.
The Anointing Oil.
Instruction is now given regarding the oil that is to be made for anointing the priests. Myrrh, cinnamon, calamus, and cassia are to be taken, with a hin of olive oil. These are termed the principal spices. How this should cause our hearts to thrill as it reminds us of the One Who is anointed with the oil of gladness above His fellows. This blessed One is to be seen as the One Who is of such delight to His Father's heart that it takes all the principal spices to represent Him.
Myrrh is always linked with suffering. The spice comes from piercing through the bark of the tree. In this way, it reminds us of the sufferings of Christ. He is the 'Man of Sorrows, and acquainted with grief', Isa. 53. 3. He trod a bitter path, marked by prayers that were 'offered up with strong cryings and tears', Heb 5. 7. The sorrows only served to highlight the fragrance for the heart of God. 
Cinnamon comes from the inner bark. This points us to the fragrance that arose from His inner man. We are caused to look upon the One in Whom there is no sin, I John 3. 5. In this respect He stands apart from all others. In the sight of the One Who looks on the heart, there is nothing but unmingled pleasure.
Calamus is a reed like plant. It was often used as a fragrance in a place where there was an unpleasant smell. This suggests the idea of our Lord as the One Who delighted the heart of the Father in His life. He is the Son of God, the One of Whom the Father was delighted to say, This is My beloved Son in Whom I am well-pleased. The fact that there is only half the amount of cinnamon and calamus might be because the two combine to present the fragrance of a life for the pleasure of the heart of God. His outward life was the manifestation of His inner being.
Cassia is the outer bark. This is what is visible to men.  It shows us the One Who is without sin before the eyes of men. They tried to catch Him in His words, but they could not fault Him. Even before the high priest they could not find two false witnesses to agree, Matt. 26. 59, 60 
The olive oil reminds us of the Holy Spirit. He is the One Who filled the Lord throughout His life and Who bears testimony to our Lord as He is now in glory.
All is mixed together and made into a holy anointing oil. This illustrates how the Father delights to honour the Son in all His perfection. Every part of the tabernacle had to be anointed with this oil. All the vessels of the Holy Place and the court were anointed as well as the priests. Everything must be consistent with the Perfection of our Lord.
A warning is given that the oil is not to be copied for any other purpose. It is unique. This is a reminder to us of the uniqueness of our Lord. It reminds us that we must never imitate spiritual things in the strength of the flesh.  
Do we rejoice in the anticipation that our Lord will be seen to be exalted above all?

Memory Verse: 'Upon man's flesh shall it not be poured, neither shall ye make any other like it, after the composition of it: it is holy, and it shall be holy unto you', Ex. 30. 32
May 22.	Exodus 30. 34-38.
The Perfume
As well as the anointing oil, they had to make a perfume for the incense. This would be burned on the altar of incense. It is a reminder of the fragrance of the Lord to the Father. Its  use is particularly to be noted on the Day of Atonement. The High Priest is to go into the most Holy Place. He can only go when the place is filled with the incense from the altar. This is a reminder to us that we have access into the holiest by virtue of the One Who appears in heaven for us. The blood is a requirement to deal with sin, but there is still need for the incense. Let us never lose sight of this fact.
The perfume is made of four parts in equal weight. Here is a reminder of the fact that we must avoid the danger of neglecting any aspect of the Person of our Lord. There is no one aspect that should ever be allowed to overshadow any other part.
Stacte has the idea of dropping or distilling. It reminds us of the One Who came down from the glory into this world. Our hearts should thrill at the thought that, 'The Word became flesh, and dwelt among us', John 1. 14. God has been revealed in the One Who is in the bosom of the Father, John 1. 18. This is something that we are prone to accept without thinking of what is involved. Beyond this, there is a thought of humility. If the truth of incarnation were not enough, we see Him as a Servant, Phil. 2. 7. We can also think of words that dropped from His lips, S. of S. 5. 13, Luke 4. 22.
Onycha has the idea of the lion. How we ought to rejoice in the remembrance of the One Who is the Lion of Judah. He has triumphed. He has gone up from the prey, Gen 49. 9. A lion will never turn back, Prov. 30. 30. We look on One Who would never be turned aside. He moved on steadfastly to fulfil the Father's will and pleasure. As He came into the world, He said, 'Lo, I come ... to do thy will O God', Heb 10. 7. As he went to Jerusalem, He 'stedfastly set his face', Luke 9. 51. As he went to the cross, he prayed, 'I have glorified thee on the earth: I have finished the work which thou gavest me to do', John 17. 4.
Galbanum has the thought of fat. It is the word used for the fat in the offerings. This was reserved for the Lord at all times. The people were not allowed to eat it. This has the idea of the fulness and strength. There are aspects of the Person of Christ which can never be emulated. He will always stand apart from us. Even when we are like Him, 1 John 3. 2,    He will be 'the firstborn among many brethren', Rom 8. 29. Once more, we look to One Whose life was first of all for the pleasure of the Father. While we rejoice to see what He has done for us, our hearts should seek to enter into the Father's pleasure in Who He is.
Frankincense speaks of purity, reminding us of the One Who is pure in every way. No defilement could ever touch Him.
The perfume is beaten. Three words are used here to suggest this idea. It shows us that the perfection of the fragrance of Christ will only be seen in His sufferings.
Do we recognise the beauties and perfections of our Lord?

Memory Verse: 'And as for the perfume which thou shalt make, ye shall not make to yourselves according to the composition thereof: it shall be unto thee holy for the Lord', Ex. 30. 37
May 23.	Exodus 31. 1-11.
Bezaleel and Aholiab. 
Faced with the work that has been outlined, Moses is likely to ask where he could find any to do the work. The Lord is quick to answer this concern. It illustrates a principle that will always be maintained. If the Lord has work to be done, He will find the men to do the work. Let us never doubt His wisdom. Men may be guilty of failing to count the cost before they start a work. Their estimates may be inaccurate. Our Lord makes no mistakes.  He knows exactly what is needed and who can do it.
Bezaleel is the first workman to be named. His name means, In the shadow of God. This is the answer of the Lord to the question. If any are going to be able to fulfil a work of this magnitude, they will be fund trusting in Him alone. This is true for any work that will be for the glory of God. We may look at a work and think that it is trivial. We may look at what is required and think that we can do it. If we are not looking to the Lord, we are sure to fail. The name echoes the thought in Psalm 91. The devil uses this Psalm as he tempts the Lord, Matt. 4. 6. We can conclude that Bezaleel is therefore a picture of Him in His dependence on God, Psa. 22. 9, 10.
Bezaleel is the son of Uri. This has the idea of light or a flame. It is only the light of God that can illuminate the mind that desires to please the Lord. It also suggests the searching eyes that reach into the depths of the heart and expose the true motivation. His grandfather is Hur. He helped Aaron to hold up Moses' arms as he interceded when Amalek attacked, Ex. 17. 9-16. His name means white. This speaks of purity. As we go through the Scripture, we find the purity of our Lord seen in every aspect of His being. It can also mean freeborn. This reminds us that, by new birth, we are free from the bonds of sin. He is of the tribe of Judah, Praise. Here is the reminder that those who would be occupied in the work of the Lord for the glory of the Lord are those who have first learned to rest from their labours to praise Him. We are of no value in the sight of God if our appreciation of Him does not lead us out in praise. His work is linked with the furniture, engraving, and forming the wood, stone, and precious metals.
Alongside Bezaleel is Aholiab. His name means Tent of my father. This again emphasises the idea that we must live in the presence of God if we are going to be effective in testimony to Him. We rejoice to know the One Who was always in the bosom of the Father. He lived in a place of intimate communion which is open to each of us today. The father of Aholiab is Ahisamach, Brotherly Support. This emphasises the importance of unity with our brethren if we are going to live for the glory of God.
The Lord then adds that he gives wisdom for all who are wise-hearted. There is work for any who prepare their heart for the work. It is notable that the Lord does not speak of any natural ability in this respect. We need to take care to distinguish between those who are gifted in a natural sense and those who are spiritually gifted. The Lord may choose to use those who have natural ability but He can also equip men for His work who do not have the qualifications that we would expect.
Do we ensure that the work of the Lord is done by those whom the Spirit equips?

Memory Verse: 'And I have filled him with the spirit of God, in wisdom, and in understanding, and in knowledge, and in all manner of workmanship, Ex. 31. 3
May 24.	Exodus 31. 12-18.
The Sabbath. 
The Lord now gives a final commandment to Israel through Moses. The sabbath is to be kept as a reminder to all generations that the Lord sanctifies His people. As we read this, we can begin to understand why the Pharisees, particularly, guarded the sabbath. The issue is that they were guilty of neglecting the character of God. They took something which was intended for the good of men and made it into a burden for many. This is something that we can all do from time to time. We need to guard our dealings with the truth of God and with others. We should jealously guard the truth of God in every aspect. We must be careful not to place an interpretation on any part of Scripture which may then cause us to deny the character of God by our actions. This my happen if we act in a rigid way that does not allow for the mercy of God to be shown.  It could equally happen if we act in a way that allows ourselves or others to deny His holiness or righteousness by our actions.
The people are told clearly that no one must do any work. Any who do break the sabbath must be put to death. This was the major complaint of the Pharisees regarding the Lord. Their first accusation in John's narrative is because he told a man to carry his bed. On other occasions, they accused Him of breaking the sabbath by healing people. On each occasion, the issue arose because they added restrictions which were not contained in the law. The law permitted a man to do good for the poor and needy. This answers the charge regarding healing and plucking ears. The man who carried his bed had been healed, so he would be covered by an extension of the principle of mercy. Their hypocrisy is seen in that they would help their beasts. Their condemnation was because of their own inconsistency. If they were to leave their beasts, their charge may have had some foundation. In reality, the issue is that they were showing their own selfishness. They looked after themselves but showed no concern for others. In contrast, the example of our Lord is that He looked on the needs of others even at the expense of His own good. He took time to take up the children in His arms even when He was weary. He took the disciples aside to rest but still taught the people for a whole day. It is inconceivable that the Lord could ever have intended such a contradiction. We may safely conclude that it was only the hardness of man's tradition that has permitted this.
The sabbath was to remind the nation that the Lord had made a perpetual covenant with them. He made the heaven and earth in six days, and rested on the seventh. He set this day aside as a reminder that His purpose for this earth will be fulfilled. There may be times when it appears that men are being permitted to do as they please. We can be certain that this is not true in reality. The Lord has His own timescale for His purpose. Nothing will either hasten or delay it.
The Lord finishes speaking with Moses. He gives him two tables of stone. He has written on them with His finger. This is a reminder of the authority of God. The heavens are the work of His fingers. Now He writes the commandments with His finger.
Are we careful to remind ourselves continually of the goodness of our Lord to us?

Memory Verse: 'It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed', Ex. 31. 17
May 25.	Exodus 32. 1-14
The Golden Calf. 
While Moses was in the mount, the people began to question what had happened. It is a sad feature of the flesh that it is never able to wait for the right time. Here it would appear that they raise the question and Moses appears as soon as they act. The same is true of Saul. He was told to wait seven days for Samuel to present the offering, 1 Sam. 13. 8. He will not wait for a few extra minutes. He presents the offering himself rather than the priest. The result is that he is told that he will lose the kingdom, 1 Sam. 13. 14. Let us be careful to see the danger of listening to the reasoning of the flesh and learn to wait for the Lord's time without trying to hurry Him. We may appear to achieve our end at first but the result is always disaster in the end.
The people call on Aaron to make them idols to worship because they do not know what has happened to Moses. This is another characteristic of the flesh. It wants something tangible. It cannot rest on promises, which is how faith acts. The Hebrew writer tells us that faith will claim the promise as if it sees the fulfilment, Heb. 11. 1. It allows the believer to endure as if he can see invisible things. The events here are a sad reflection of the deception of the flesh. It will suggest that the Lord may have consumed Moses in some unknown way. It then suggests that the people provoke the same Lord to anger by making an idol. Reason should mean that the people would be more afraid of the consequence of disobedience. The carnal mind is so blinded by the god of this world that it cannot see the inconsistency.
Aaron allows the people to fulfil their desire. He even assists them by forming the molten gold into a calf. He tries to compromise by maintaining the name of the Lord. We need to recognise that anything that displaces the Lord is idolatrous. We cannot act in disobedience to His word and then bring His name into our action. Aaron then calls a feast to the Lord. It may be that he is trying to keep the people back from open rebellion. It is clear from the account here and the commentary on it in 1 Corinthians chapter 10 that Aaron failed totally to keep the people from their desires. They are guilty of idolatry and fornication. Sadly, any form of compromise is contrary to the mind of the Lord. No matter how well meaning our actions may be, we cannot set aside the truth of God in any respect.
The Lord sends Moses down to deal with the idolatry. He indicates that He is ready to remove the people and to make a nation from Moses to take their place. This may appear to be a strange threat. It appears as if the Lord will set aside His promises. In reality, the Lord knows His man. He is certain that Moses will not accept. Moses points out that this would mean that the Lord has to break the promise to the fathers. This is true intercession. Moses brings the word of God to bear. He comes before the Lord in a way that is clearly based on the promises of God. He points out that the Lord cannot do what He has said. He sets us an example here for our prayers. We are not to bring our desires and expect the Lord to fulfil them. We are to recognise His desires and ask Him to fulfil these on our behalf. Let us learn to intercede in this way.
Are we careful to pray in accordance with the word of God?

Memory Verse: 'Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it for ever', Ex. 32. 13
May 26.	Exodus 32. 15-35.
The Judgement of the People
Moses and Joshua return from the mount and Moses has the tables of the law in his hands. As they approach, they hear a noise coming from the camp. Joshua immediately thinks that there is a battle, but Moses realises that the noise is singing.
As Moses comes towards the camp, he sees the calf. This is the reason for the singing.  When he sees the golden calf, he immediately throws down the tables of stone and breaks them. The law written on the tables would condemn the people. He could not bring them into the camp. The people had already proven themselves unable to do what the Lord asked from them. The law would condemn the people to the judgement that the Lord had threatened.
Moses grinds the calf to powder, mixes it with water and makes the people drink. He wants  them to realise the enormity of their sin. 
He asks Aaron to explain why he had made the calf. He was expected to guide the people but he had led the people into idolatry. His responsibility is such that Moses points out that he has led them into sin. This is an important principle. Those who are called to guide the saints have a duty of care for them. If they allow the people to sin, they are as guilty as if they had instigated the sin themselves.
Aaron pleads the fact that the people had pressurised him into making the calf. He also speaks of the calf appearing from the fire, as if he had nothing to do with it. In this we see the sorry attempt of Aaron to escape the blame for his actions. It is easy for us to pass judgement on Aaron. If we are honest, we would see that we are often tempted to blame others for things which we should have avoided. We are all prone to suggest that something happened as if we had no control in the matter. We need to learn to be completely honest in all our dealings. Clearly, Aaron knew that he was guilty of a sin which demanded a severe punishment. He is not willing to make an open confession.
In many circumstances, we make it difficult for others to confess. The most common reason for trying to escape from blame is because we anticipate serious consequences. It may be that someone needs to be rebuked. Even in this, we ought to be ready to admit that we are all prone to mistakes. There are matters which need to be dealt with more severely, but this must still be done in a spirit of love which shows a genuine desire for restoration.
Aaron had opened the people to a public shame. He wants their sin to be manifest to all. While this may appear commendable, it only serves to emphasise his failure.
Moses calls for those who are on the Lord's side to come out of the camp to him. This is  seen later both in the condition of Israel when the Lord came, Heb. 13. 13, and the Laodiceans, Rev. 3. 20. In both cases, the Lord was outside while they maintained their own rituals. The Levites execute judgement on the people. Moses offers himself as a substitute, but this is impossible. The Lord refuses because no mere man can take this place.
Are we careful to place the honour of the Lord before the demands of the people?

Memory Verse: 'For Moses had said, Consecrate yourselves to day to the Lord, even every man upon his son, and upon his brother; that he may bestow upon you a blessing this day', Ex. 32. 29
May 27	Exodus 33. 1-11.
The Lord Outside the Camp.
These verses show us the result of the sin for Israel. They are told to 'depart and go up'. The language gives a clear warning that the Lord is not with them. He promises an angel to go with them and to drive out the enemy. The Lord Himself will not be there. They are given a solemn warning if they fail to heed His Word. They are in danger of being consumed by the Lord. Let us never belittle the character of our God. We rejoice in His mercy towards us. This does not suggest that we can act in a way that goes against His character. It is basic to the gospel message that we repent of sin. This means that we turn away from it completely. We cannot be truly saved and continue in a life of sin. There will be failure from time to time, but there is no place for continual evidence of sin.
The response of the people is to mourn. They finally recognise the enormity of their sin. They fall on their faces and remove all their ornaments. The action is intended to show that they are opening themselves to the Lord. The later actions raise a question about how genuine this is. It appears for many, like Judas, that they regretted the consequences rather than to genuinely repent. True repentance will go beyond this. It involves recognising the claims of God as well as the results of sin.
Moses takes the tabernacle and pitches it outside the camp. It is set up at a considerable distance from the camp. Once again, the action shows that that the Lord is outside the camp. The mourning of the people and the removal of all their jewellery is not adequate. The Lord requires true repentance that comes from a  heart that understands the claims of God. All sin is a serious matter. We must never suggest that the Lord may be associated with anything that detracts from His glory. We certainly cannot act in a way that suggests that he may condone anything that is contrary to His character.
The people who sought the Lord had now to go outside the camp. We do not see the glory of the Lord in the same way as Israel, but we need His presence just as much. If we put Him outside, then we shall lose the blessings that He wants to give to us. When the Lord speaks to Laodicea, He gives a similar picture of the situation there. He knocked and called for the people to open to Him individually. He could not be associated with the company as a whole because they promoted men's standards not His.
Only Moses is able to commune with the Lord face to face. The people stood at a distance and watched as he went into the tent. The pillar came down to show the people that the Lord would speak with him. Moses still enjoyed the privilege of speaking to the Lord as a friend. This is the same idea that the Lord taught His disciples before He went to the cross. We all have this privilege today, not because we deserve it, but because he has set His love on us.
Joshua remains within the tabernacle. This shows the sad state of the nation. Only Moses  and Joshua enjoyed the fellowship that the Lord wanted for them all.
Do we ensure the Lord is present when we meet with His people?

Memory Verse: 'And Moses took the tabernacle, and pitched it without the camp, afar off from the camp, and called it the Tabernacle of the congregation. And it came to pass, that every one which sought the Lord went out unto the tabernacle of the congregation, which was without the camp', Ex. 33. 7
May 28.	Exodus 33. 12-23.
Moses sees the Lord.
Moses pleads with the Lord about the enormity of the task that he has been given. He has been called upon to lead the people out of Egypt, across the wilderness and into the land. The Lord has not shown Moses the way in which He will lead them, nor who will go with him. Before this time, he may have assumed that Aaron could be trusted. Now it appears that he cannot. Despite the fact that He speaks face to face with him, the Lord has not revealed His answer. 
Moses points out that the nation is called by the name of the Lord. It is a lesson in prayer that we often forget. If we make our appeal on the basis of the Name of the Lord, then we shall be able to appeal with confidence. We can be certain that He will not refuse to answer without denying His Name. It is said of George Muller that his prayers were of the form, 'Lord, Thou hast said..., therefore we ask of Thee...'. This is the secret of effectual prayer before the Lord. It assumes that we are in fellowship with Him so that we know His thoughts.
The only answer from the Lord is the assurance that His presence will go with them and He will give them rest. Moses has to learn the lesson of waiting for the Lord's time. He asked about another man. The Lord only gave a promise of His presence. This is often true for us. We think that we need someone to help us. We pray based on our assumption. In reality, the promise that the Lord gave to Moses is the best that he could ask for. If we go forward with the Lord, we do not need anyone else. If we go forward without the Lord, numbers will never help to bring a victory.
This is the deepest desire of Moses granted. The promise of an angel, to go with them and to drive out the nations, was good but the need was within the nation. The presence of the Lord is the only safeguard in such circumstances. Moses realises this, so he replies with  the request that the Lord will not take them anywhere if He is not present. Let us be as ready to realise the true nature of our calling. We are not carrying out a form of service. We are testifying to the Lord Himself. This can only be done if we are prepared to allow the Lord to have His way in our lives, individually and collectively. We do not need any helper. We do not need any man to guide us. We follow Him. Clearly today, it is implicit that we cannot follow the Lord and go against His Word.
Moses has a further request. He asks to look upon the face of the Lord. The Lord points out that this is not possible. To look on the glory of the Lord would bring death to the best of men. The Lord does give Moses his desire in as far as it was possible. This reminds us that we may not always be able to receive everything that we desire at the present. It also demonstrates that the Lord will always go as far as He can to provide for what we need. 
We should rejoice in the privilege that is ours to enter into the holiest of all. We have been called into a fellowship which transcends even that which Moses knew. We can enjoy an intimacy with God that Moses never knew. For him, the glory faded. We have a ministry of increasing glory, 2 Cor. 3. 6-18. Through our Lord, we may see the glory of God in heaven itself, rather than, like Moses to be hidden in the cleft of the rock.
Do we recognise the importance of the Presence of the Lord with us?

Memory Verse: 'And he said, My presence shall go with thee, and I will give thee rest', Ex. 33. 14
May 29.	Exodus 34. 1-17.
The Law Rewritten.
The Lord tells Moses to bring two more tables of stone so that He can write the commandments again. He has to go up to the top of the mount in the morning. This has the ideas of priority and nearness to God. It is the first action of the day. Nothing must be allowed to interfere with this. It is perhaps especially important in the circumstances although it is good for us to ensure that we give the Lord the first place in our lives. 
The stones are cut out of the rock. We know that the Rock that followed them was Christ, 1 Cor. 10. 4. This suggests the truth that our Lord Himself is the full expression of the law. The Lord gives an indication of what He expects, but it is in the Person of Christ that this is fully expressed. What the law was intended to do in word, our Lord Himself did perfectly in His life.
The Lord comes down to where Moses is in the mount. He stands and proclaims His name. Moses must learn to appreciate who the Lord is.  He passes by as He proclaims His Name to Moses. This is the nearest that Moses can approach. As the Lord proclaims the character of the Lord that is to be maintained by His people. It is notable that the emphasis here is on the grace and mercy of the Lord. We think of the law as something which is harsh and unyielding. This is certainly the impression that the Jews had when our Lord walked on the earth. He showed the same truth as He proclaims here. It is a lie from the devil to present a picture of an austere God Who shows no mercy. The reality is that judgement is the exception. He will do all in His power to bring man to repentance. This does not mean that we can select what we consider to be most important. We are responsible before the Lord to obey all that He sets before us. If grace and mercy are emphasised, the judgement of the guilty is made clear. There is no way of escape. The idea of visiting on later generations is an indication that the Lord may give time for repentance. The fact that he did not judge immediately does not mean that He will never judge. This is the lesson that Asaph had to learn as recorded in Psalm 73. The wicked may appear to prosper, but their latter end is something to be feared.
Moses bows his head to the ground and worships. This is the attitude of a man who knows the Lord and desires to see His glory. There is no place for man to be seen at all. Everything that speaks of man is hidden,. Only that which speaks of Christ is seen.
Moses pleads for the Lord to go among the people because of their character. His desire is that they should be aware of the presence of the Lord among His people.
The Lord accepts the request of Moses. He states that the people must not make any covenant with any of the people of the land. They certainly must not allow their idols to remain. It is a sad feature of the life of Israel that they have been guilty of this very thing. It is equally true in the present. The judgement of God fell upon the nation for their sin. The same Lord will execute a severe judgement upon the systems that men have reared to compromise the truth of God with the lies of men.
Have we put on the Lord Jesus Christ?

Memory Verse: 'And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord', Ex. 34. 5
May 30.	Exodus 34. 18-35.
The Commandments and the Vail.
The Lord concentrates upon the commandments that relate to the feasts of the Lord and the firstfruits. In the context of the earlier verses, it is most noticeable that the Lord deals with the feast of unleavened bread first and in most detail. This is an indication of the snare that will come on the people if they fail to maintain their purity with great care. Twice, we are reminded, 'a little leaven leaveneth the whole lump', 1 Cor. 5. 5, 6, Gal. 5. 9.
The matter of the firstborn is next. The principle is set that the Lord has a claim on every firstborn male because of His judgement in Egypt. There is no substitute for an ox and a lamb. The ass may be redeemed with a lamb or its neck must be broken. The people must never forget the debt that they owe to the Lord. This applies to us today. We are the Lord's so we can be certain that we shall not be punished eternally. The Lord however does want us to remember His claims upon us at all times. We have no licence to do as we please.
The sabbath is the next matter to be brought up. It is clear in the law that the intention is that there should be a rest for all from their daily tasks. It was never intended as a denial of basic necessities. This is why the Lord condemns the Pharisees so often for their failure to appreciate this. They had taken a principle and had extended it to suit their own ideas. We can easily do the same. We must never put traditions on a level with the revelation of God. They may have a good historical reason. The word of God never changes. The outward actions may vary in different times and places. The error of the Pharisees was that they did not distinguish between the two. The writings of the Rabbis became as important as the word of God.
In addition to the sabbaths, the men are to come up to Jerusalem at least three times in the year. This is their acknowledgement that the Lord is their God. It should be their desire to meet with Him. We each have this privilege at any time of any day. In addition, we should take every opportunity to meet with the Lord's people. It should always be a joy for us. It it becomes a chore, then either we are wrong or there are issues which need to be addressed among the saints.
The firstfruits must be brought to the Lord. These offerings serve a double purpose. They show that the people are giving the Lord the first place in their lives. They also show that the people are recognising that they owe everything to Him.
After forty days, Moses returns from the mount. He is forced to veil his face because the people could not look on its brilliance. This should be true of every child of God. By spending time in His presence, we should show something of His glory. 
The purpose of the veil is twofold. The emphasis here is that it hid the face of Moses. The people could not bear the glory that it covered. In the New Testament, we learn that it means that the people did not see when the glory faded, 2 Cor. 3. Sadly, Israel still fail to see that the law cannot give a glory that lasts. This is only found in our Lord Jesus Christ.
Do we let the Spirit to reveal Christ to us, and change us into His image?

Memory Verse: 'And it came to pass, when Moses came down from mount Sinai with the two tables of testimony in Moses' hand, when he came down from the mount, that Moses wist not that the skin of his face shone while he talked with him', Ex. 34. 29
May 31.	Exodus 35. 1-20.
The People Gathered to Hear.
Moses gathers the people together to hear what the Lord has had to say to them. This is an important principle. All the people need to hear what the Lord says. It is not enough for one to hear and then for the rest to simply take his word without question.
The sabbath is the first matter mentioned. This reminds us that, while the Lord has a desire to meet with His people, we can only enjoy this privilege on the basis of our relationship with Him. For Israel, this was the covenant. For us, although saved by faith through blood in the same way, we are the children of God. We are brought into a relationship  that Israel could never know. The sabbath confirms the covenant with Israel so it is first here. It is a picture of the rest of God which He wants for all His people.
The remaining verses tell of the desire of the Lord to dwell among His people. There are requirements for this to be accomplished. Many, who hear the request for materials, will look back to the golden calf. They will be reminded that they have already brought their gold for the wrong purpose. It is too late now to reverse that decision. It is sad when we find that we cannot accomplish what we might have done because of past failure. It is even more sad to think that the judgement seat of Christ may expose the true nature of our actions. It may reveal that many of our efforts have been given to things which were not for the glory of the Lord. Often we can follow an idea of men which is not according to the plan set out in His Word.
The first plea is for the materials so that the work can be achieved. The first requirement is that the people are willing. There is no place for compulsion in the things of God. The Lord shows this clearly by His words and actions. He commends a woman who gave two mites because it was all that she had. He exposes their folly of men who make a show of the piety for all to see. This reminds us that there is much work to be done in the background before we can build for the glory of God. It was far more evident in the matter of the temple, but the principle is the same. It is equally true today. We can often think of things which are easily seen. Those who exercise gifts publicly may be given extra honour yet their labour needs the help of others in the background. The preachers who see souls saved are raised up without thought for the toil of those who have laboured consistently to prepare the opportunity. 
The second plea is for those who are able to do the work to present themselves before the Lord. They must show that they are willing to do as He desires. They must be ready to do all that the Lord has commanded. Let us be found doing all that we can to fulfil the work of the Lord to His glory. There may be those who have their own ideas. They may think themselves expert in a particular field. This is of no consequence if their ideas are in conflict with the word of God.
The people return to their tents. They are all left to consider what they can do for the glory of the Lord.
Do we take pleasure in gathering with the Lord’s people to hear His Word?

Memory Verse: 'And Moses gathered all the congregation of the children of Israel together, and said unto them, These are the words which the Lord hath commanded, that ye should do them', Ex. 35. 1
June 1.	Exodus 35. 21-35.
Preparation for the Work.
If the people went away from the presence of Moses, it soon becomes apparent that there is a desire to obey the Lord's commandments. Two descriptions are given of the people who return. They are described as stirred up in heart and willing in spirit. These are two vital qualifications for the Lord's work. The Lord is not looking for those who fulfil the work out of a sense of duty. This was one of the issues with the Pharisees. It led them to follow a ritual which did not accurately reflect the will of the Lord. This is always likely to happen where devotion is replaced by ritual. We also need to serve the Lord in spirit. We can do nothing in our own strength. The Lord will supply the help that we need if we come in the right spirit. If the heart and spirit are not right, then we will accomplish nothing for His glory.
Both men and women come with their offering. The only qualification that the Lord desired was that they have a willing heart for this work. The women bring their ornaments, such as bracelets, earrings, and jewellery. This sheds light on the teaching of 1 Timothy chapter 2 verse  9. The women of Israel were prepared to give up their ornaments for the tabernacle. Today, the Lord is looking for a similar sacrifice. There should be nothing that promotes the glory of the individual. Everything about the saints should be for the glory of God. Peter gives a similar lesson when he calls on the wives to be adorned with a submissive spirit, 1 Pet. 3. 3, 4. While this is said specifically of the women here, it is a spirit which should mark all the children of God.
The men bring the gold. This speaks of glory. The idea of the gold is that it is an appreciation of the glory of Christ which will affect the individual. This is in keeping with the principle that it is the man who is 'the image and glory of God', 1 Cor. 11. 7. The truth of Divine order is seen in all the ways of God. It is not some new revelation for the present day even if the outward manifestation of it may be different.
It is interesting to note that the men brought what they found. They were ready to sacrifice things which they held dear among their possessions. The women worked to produce what was required. This reminds us of two aspects of service. We may be called to use our own possessions for the Lord. We have nothing of our own. Everything is given by Him and we should treat it as such. On other occasions, we may need to work in order to provide what is required. This is equally necessary. We cannot expect everything to be available readily. We must be ready to labour as well as to sacrifice possessions.  There is a very clear picture here of the value of the labours of the women.
The offerings of the people are directed to Bezaleel and Aholiab. Each perform their office as appointed by the direction of the Lord. Once more, the qualification for the work is stated. It is only by the Holy Spirit that there is any ability for the work. Wisdom, understanding, knowledge and workmanship all come from Him. The same is true of Aholiab respecting the engraving and cunning work.
Are we marked by willing hearts for the Lord’s work?

Memory Verse: 'And they came, every one whose heart stirred him up, and every one whom his spirit made willing, and they brought the Lord's offering to the work of the tabernacle of the congregation, and for all his service, and for the holy garments', Ex. 35. 21

June 2.	Exodus 36. 1-19.
The Work Commenced.
A company of workers is soon set up. The Lord enables them to perform the work. Moses passes on to these men the gifts of the children of Israel. It appears to be a very short time before they are returning to Moses with a plea for the gifts to stop. The people are so willing to provide that they give more than enough. It is good when the Lord touches the hearts of His people such that they bring to Him all that He desires from them. In one sense they brought more than was needed. In another sense for us today, even if we bring all that we have, it is still inadequate for what the Lord wants to do.
The narrative continues with the description of the making of the curtains of the tabernacle. This is interesting. When the Lord gave the initial details of what they were to make, He commenced with the ark and the furniture in the holy place. When the people start to work, they appear to begin with the curtains. The reason for this might well be that these were essential to provide the place for the furniture. There is no indication of direct instructions as yet but the people are clearly told later that they cannot look on the ark. This means the curtains must be in place before the ark is set up.
It is interesting to see that the narrative begins, 'every wise-hearted man', but it then continues, 'and he coupled... and he made'. This is a picture of fellowship. The workers were united in their labours in such a way that they are acting as if they were one. This is the same for us today. In every aspect of the work of the saints, there must be perfect unity. We can separate out different works. Every saint is gifted to perform a particular work. This does not mean that they neglect other aspects. Some speak publicly but all the saints support them in their labours. Some may perform work which is not as visible but they still need the support of others. Often this will only be in prayer but this is vital to the work. It is easy to blame the servant for his shortcomings but we need to remember that we are all involved. It is also a picture of our Lord Himself. He is Sovereign in all that we do. He uses His servants to fulfil the work that he wants to be done but He is the One Who does the work. This is the basis of true unity. As soon as we look at men, we will begin to see that there are differences. As long as we see that it is the Lord, we will unite in all that is done. It is good, essential even, for true unity to be displayed among the people of God. These two ideas are only one in reality. It is only when the Lord is allowed to control all that is done that there is unity among the saints. We may be able to work in a way that compromises to the satisfaction of all. This is a recipe for disaster. The time will come when something arises that the devil knows will separate the saints. The only true basis is the acknowledgement of none but the Lord as Sovereign. His Word must be the only guide to our ways.
The work is completed in exactly the manner prescribed in the mount. The workers are careful to follow the instructions. The Lord often said to Moses, 'as it was showed thee'. The workers are equally careful to fulfil this.
Are we careful to maintain all things according to the Word of God?

Memory Verse: 'Then wrought Bezaleel and Aholiab, and every wise hearted man, in whom the Lord put wisdom and understanding to know how to work all manner of work for the service of the sanctuary, according to all that the Lord had commanded', Ex. 36. 1

June 3.	Exodus 36. 20-38.
The Boards and the Hangings.
The boards are next to be made. Each has two tenons by which they are to be supported in the sockets of silver. This is a picture of the security of the believer on the basis of our 'redemption that is in Christ Jesus', Rom. 3.24. Let us never belittle the work of our Lord. It provides a basis upon which sinners of every description may be 'justified freely (without a cause)', Rom. 3. 24. this gives us a solid basis for our faith. If our justification was a result of our efforts, then we would have reason to fear that any failure would lose the reward. As it is in Christ Jesus, this redemption secures us forever. The word for tenon literally means hand. It gives a picture of two hands holding the boards and reminds us of the hand of the Father and the Son, John 10. 29
If the boards are made of wood overlaid with gold, then so are the bars. This is interesting. It teaches us that the unity of the Spirit is maintained in a way that is consistent with the glory of God. We just never be content with anything less than a unity that is entirely consistent with the Name of our God. The wood reminds us that this involves man. The Lord prays in a way that makes clear that it is that unity which marked the Father and the Son as the Lord moved through this earth, John 17. 21-23. If we are occupied with this, we will bear a faithful witness. Sadly, we can often think in terms of gospel testimony alone. F we do this, we are lowering the standard that the Lord requires in our witness. 
The veil is made of the blue, purple and scarlet. These speak of the variety in the glory of our Lord. They are woven together. This emphasises that we cannot separate His person into different compartments. They are designed to portray cherubim. This is a reminder of the awesome holiness of God. Cherubim were sent to guard the way top the tree of life. They stood as a constant reminder of the judgement that had fallen as a result of sin. In this instance, they guard the way to the Holiest of all. They should have been a warning to any who came near that it is no light matter. Nadab and Abihu failed to heed when they offered strange fire. It is equally possible that we ignore the lesson that they teach. We do not see fire come out to consume those who approach in an unworthy manner. This does not mean that the demands are any less. Anaias and Sapphira had to learn a similar lesson when they made a show of devotion, Acts 5. 
The pillars to support the veil were of wood overlaid with gold. This reminds us again that we are responsible to uphold the character and awesome holiness of our God. 
The result of this is that any who approach see the glory of God in the gold, His redemption in the silver and His holiness in the cherubim. There is no excuse for any to come in a way that is not fitting. We need to consider this. Because we do not have the visible symbols, we can easily forget the reality of what we are doing. Equally, we need to remember that we are called to come in spirit and in truth, John 4. 23, not in outward show, 1 Tim. 2.  9-11.
The entrance has a door of blue, purple and scarlet. This is embroidered and hung on five pillars. This gives a picture of the grace of God seen in opening the way to man. 
Do we appreciate the glories of the Lord in all His works?

Memory Verse: 'And he overlaid the boards with gold, and made their rings of gold to be places for the bars, and overlaid the bars with gold', Ex. 36. 34
June 4.	Exodus 37. 1-9.
The Ark.
The ark is the next part to be made. In the original instructions, the ark is first because it is the reminder of the promises of God to His people. The fact that it is not first to be made is another reminder to us of the holiness of our God. He cannot allow the ark to be seen by the people. The idolatry of the golden calf  shows the character of the people. In reality, this would always be true. Just as Moses could not look on the glory of the Lord, the nation could not look on that which speaks of Him. The attitude in the days of Eli show us precisely why the tabernacle was made first, 1 Sam. 4. The ark was exalted to the position of an idol. The people thought that the presence of the ark on the battlefield was enough. In fact, there can be no substitute for the presence of God with His people. They, and we, also need to remember that outward form will never be an acceptable substitute for devotion from the heart. As Hezekiah recognised, if the heart is right, the Lord can forgive, 2 Chr. 30. 18.
Everything is made as the Lord commanded. Even in the midst of a nation which had departed from the Lord, and made an idol, He is able to find someone who will not fail to fulfil His every desire to the last detail. There is no room for error in this. This thought is echoed in Isaiah chapter 53. It is a picture of our Lord Who grew up as a tender plant. He could not fail but showed the perfection that God desired and still maintained the meekness and lowliness that He wants. How we need to take this lesson to heart. We are called upon to obey the Word of God in every respect. It is no excuse to point to those who fail in some way that we may consider to be more important than others. The flesh will always try to console us with our successes. We can easily be tempted to think that failures are not of any consequence. We need to remember how abhorrent sin is in the sight of God.
The mercy seat is made to cover the ark. It has two cherubim of pure gold which are set over the mercy seat to look down on it. It is all made of one piece. This is a solemn reminder that the justice of God and the mercy of God are both involved in our approach. We can often try to distinguish between these. It is easy to speak as though they are  inconsistent with each other. Nothing can ever separate the character of God. We may not always be able to reconcile the various aspects of His character. This is an indication of the limitation of our understanding. It does not mean that they cannot be reconciled.
The faces of the cherubim were towards the mercy seat. Previously they were watching to execute judgement on the sinner. They ensured that no one could escape from the judgement of God for sin. Now they look on a mercy seat. They can see that sin has been answered. They are there to show that the holiness of God has not been compromised in any way. The blood means that God has put away sin. In the case of Israel, there was an elaborate ritual to follow. All was needed to picture the fulness of the work of Christ.  We look back to the cross and rejoice in the assurance that the picture has been fully answered.  There is perfect, continual acceptance because of one sacrifice for sins for ever, Heb. 10. 12.
Are we careful to make full use of our access into His Presence at all times?

Memory Verse: 'And he made the mercy seat of pure gold: two cubits and a half was the length thereof, and one cubit and a half the breadth thereof.', Ex. 37. 6

June 5.	Exodus 37. 10-29.
The Holy Place.
The remainder of the chapter deals with the vessels that were in the Holy Place as opposed to the holiest of all. The table is the first to be mentioned. This reminds  us of the privilege of fellowship. The priestly family were permitted to eat of the shewbread from the table. We have the privilege of enjoying fellowship with our Lord at any time of any day. It is not  limited to occasions when we meet to remember Him, but throughout our daily life, at every turn, He desires to share with us in our experience. How good to know that it is the One Who has first trod this pathway who will now share with us in every detail of life.
The lampstand is next. This reminds us that the basis of fellowship is light. It emphasises that the glory of the Lord Himself is paramount. We will never know true fellowship with our Lord unless we live in His light. We need His searching eye to keep us true at all times. Our behaviour must be governed by His Word. The word of God will always point us to the Person of our Lord. The Holy Spirit takes it up and applies it to our lives so that we are changed into the image of Christ, 2 Cor. 3. 18.
The lampstand shines upon itself. This reminds us that it is the glory of the Lord that is to be seen. Everything must be for His glory. There is no place for anything that comes from man. We need to remember this as we think of the testimony of the local assembly. If we are taken up with our ideas, we will accomplish nothing. We are called to obey the Lord in a way that glorifies Him. The bowls, knops and flowers all serve to emphasise that the light has its source in the Holy Spirit and is manifest in fruit for His glory.
The altar of incense is the last piece of furniture in the Holy place. This reminds us of the sweetness of our Lord to the Father. It is a peculiar treasure to His heart. It is His only source of pleasure in a world that is like a barren wilderness. The fact that it is closely linked with prayer reminds us that we are called to a life of dependence. He set the example of a life that was lived in total dependence upon God. There was never a moment when He was not in the enjoyment of His Father's presence. This privilege is open to us today. It requires us to follow His steps, 1 Pet. 2. 21. This is the particular privilege of prayer. We are enabled to walk in a world that is hostile to Him and therefore to us. We can do nothing in our own strength but as we lean on Him, He will reveal His mind. This is the  secret of praying in His name. So often we do not know how we ought to pray. It is clear that we will never know how to pray in every circumstance, Rom. 8. 26, 27. As we walk with Him, we learn to understand His mind and therefore we are better fitted to pray as we should. The Holy Spirit helps us where we cannot. 
The holy anointing oil reminds us that He was anointed by the Spirit, Luke 4. 18, 19. Although He is God, he lived the life that we are called to live. We have the same anointing to empower us. The pure incense tells us that there was a fragrance from His life which had no bad savour. Often we find compromise. Some show one grace, others show another. He showed every grace in perfection. This is what the Spirit wants to develop in us.
Do we enjoy the privileges of fellowship and revelation?

Memory Verse: 'And he made the holy anointing oil, and the pure incense of sweet spices, according to the work of the apothecary', Ex. 37. 29

June 6.	Exodus 38. 1-21.
The Court of the Tabernacle.
These verses take us into the court of the tabernacle. Here we are shown the basis of our approach to God.
The first item that is seen by any who approach the Sanctuary court is the brazen altar. This teaches us that the only basis of approach is the offering of the Lord. We must never lose sight of the importance to the Father of the sacrifice of Christ. It is the basis on which our sins were put away. It assures us that we are accepted and cannot lose our salvation.  There is far more to it than this. We can only approach in the good of this at any time. The same offering that secured our acceptance also provides the basis on which we draw near at all times. The various offerings all combine to demonstrate the greatness of the work of Christ. If we emphasise our salvation, we may forget the need to be fitted for His presence continually. Sin will eternally separate the lost sinner from the Lord unless it is put away. Sin in the life of the believer will spoil his fellowship with the Lord until it is put right on the basis of the Lord's work.
The second item of furniture in the courtyard is the laver. This reminds us of the danger of defilement. We are living in a corrupt world. The devil is in control of the ways of men. He will ensure that there are many things that defile us. Every day we come into contact with them. We need the Spirit of God to apply the word of God to cleanse us. Often we will find that there are things we see or hear that leave an impression. We have not sinned as such but the effect is felt in our minds. The Spirit of God will apply the word so that these things are put away. He will also show some of the deceptions of the devil in their true light. Ideas which appear plausible may prove to be contrary to the mind of God. There is only One man Who was able to walk in this sinful world without being contaminated. It is folly to think that we are able to live for our Lord without the aid of His Spirit.
The laver was made from the looking glasses of the women. This teaches us that the word of God is like a mirror that reveals our true character. It exposes us in such a way that we are able to correct our failings. It is not intended to become a burden. The Pharisees set up rules and rituals that were a burden to many. The truth sets free from the bondage of sin, John 8. 31, 32.
The hangings remind us of what is seen by any who look on. The white linen reminds us of the righteousness. There must be a character of absolute righteousness in the sight of God that is evident to everyone who looks at the scene.
The sockets of brass remind us of the foundation on which all this depends. It takes us back to the cross, and the righteous basis, whereas the fillets remind us that it is redemption that binds us together. The gate tells of the One Who is the only Way, John.14. 6. There can be no other basis of approach to God.
Are we careful to maintain our purity in the sight of the Lord?

Memory Verse: 'And he made the altar of burnt offering of shittim wood: five cubits was the length thereof, and five cubits the breadth thereof; it was foursquare; and three cubits the height thereof', Ex. 38. 1
June 7. 	Exodus 38. 22-31.
The Materials Employed.
Bezaleel is the chief workman. He made all that the Lord commanded Moses. This is a picture of simple obedience. The Lord had given instruction to Moses. Some of these might have raised questions about the reasons for doing things in the way directed. It may be that some might think that they could have designed something far better. Herod took far more time in building his temple than Solomon did, 1 Kings 6. 38, John 2. 20. It is likely that his building was much more appealing to the eyes of men. What was important is that  Solomon had instructions from the Lord. Herod's temple would be destroyed in a few years because it was only man's ideas. No stone would be left on top of another, Matt. 24. 2. This is true for everything that the flesh plans in its own wisdom. Saul brought the best of the Amalekites' flocks and herds. He thought he could bring an offering instead of obeying the Lord's command to destroy all. The result was that he lost the kingdom, 1 Sam. 15. There can be no substitute for simple obedience.
Alongside Bezaleel in the work was Aholiab. He was the engraver and weaver. He made those things that required  needlework. The two were working in perfect union. The result is that there is a place where the Lord could live among His people.
The gold used in the work was equivalent to over eighty pounds from each man. The silver was nearly nineteen pounds each. The brass is not counted. On average, each of the men must have contributed more than one hundred pounds to the work of the tabernacle. In reality, it is likely that some might have contributed the ransom silver which was the least that they could bring. It is important to note that this is not detailed. The Lord is not looking to promote men. The work is His. Everyone contributed. This is  true for the assembly today. We all have a work to do. We must never try to measure what each person contributes. All we are asked to do is to give what we can.
All the silver that was required came from the redemption price There was nothing from freewill offerings. This speaks of redemption. It reminds us that no one can add anything to the redemption that is in Christ Jesus. We should avoid any teaching that may suggest that a person can be saved or lost based on their efforts in any way. We do need to recognise that a profession is not evidence that a person has genuinely exercised faith. There are passages which are used to suggest that a person is saved by works. In reality, they are teaching us the lesson that the Lord Himself taught. Fruit in the life is the evidence of true faith, Matt. 7. 20. 
Some may live in a way that brings greater glory to His Name than others. Some may show His righteousness for all to see. None can add to 'the redemption which is in Christ Jesus', Rom. 3. 24.  We must take care to note what we are called to do and what is for the Lord to do alone. If we do not distinguish these carefully, we shall find ourselves guilty either of failure to fulfil our duty, or of trying to do what we can never do, or even both of these.
Have we done all that the Lord has commanded us?

Memory Verse: 'And Bezaleel the son of Uri, the son of Hur, of the tribe of Judah, made all that the Lord commanded Moses', Ex. 38. 22

June 8.	Exodus 39. 1-21.
The Holy Garments.
We now see the materials that were used to make the items of clothing. The key phrase is, 'as the Lord commanded Moses'. There is complete obedience to the Lord in every detail of what they make.
The first garment to be mentioned is the ephod. This is made in a combination of gold with the blue, purple, scarlet and fine linen. It shows the fulness of the person of our Lord. The gold reminds us that He has all the glory of God, John 1. 18, Col. 1. 19. The blue shows that He is the Lord from heaven, 1 Cor. 15. 47. The scarlet and purple suggest the glory of His true humanity, Heb. 2. 14, including both His sufferings and His vindication in glory, Lk. 24. 26. We should always rejoice in the manifold glory of our Lord.
The girdle, or belt, is made in the same way. The gold is beaten into strips so that it can be woven as if it were a thread of material. It becomes a part of the cloth rather than an addition to the garment. This reminds us that our Lord's Godhead glory is an intrinsic part of His Person. It is as true of Him when He lived on the earth as it is in heaven. We may sometimes be tempted to separate the Deity from the humanity. This can, and must, never be done. He is unique in His glorious Person. Men's intellect will never grasp the wonder of this. Once more, it is 'as the Lord commanded Moses', v. 5. This is the keynote of the whole process.
The onyx stones are set in the shoulder. The names are engraved on them. This is a picture of the power of the Lord to uphold His people. He holds us up in every circumstance. We can rest in the certainty that He can never fail. There may be many trials but He is greater than all. The two stones teach us another glorious lesson. He upholds the government on His shoulder, Isa. 9. 6, 7. Such is His power that the whole order of creation can be maintained on one shoulder. He gives us the assurance that we are on both shoulders. It is a picture of double security and intimacy. We can rejoice in this.
The breastplate is next. This is an intricate design in gold, blue, purple, scarlet and fine linen. On this occasion, there are twelve stones to represent the twelve tribes of Israel. They are linked to the shoulders with chains of gold. The twelve stones suggest that we are each on His heart individually. He is the foundation on which His church is built but each of us are precious to Him. It shows us both the heart and the power of the Lord. They combine to secure us in Him. The lace of blue that bound it reminds us of the fact that we have a heavenly calling. This may again remind us that our link to Christ is a divine work. We are not held by the strength of our faith. If we were, we would have reason to fear. As son as we exercise faith, He takes us and brings us to Himself. From that moment, everything depends on Him. We are not secured by the bands of earth that may be broken. We are secured in heaven itself. We can be certain that there is no power in the whole of creation that can do anything to separate us from this, Rom. 8. 38, 39.
Are we resting in the strength of the Lord to uphold us?

Memory Verse: 'And he put them on the shoulders of the ephod, that they should be stones for a memorial to the children of Israel; as the Lord commanded Moses', Ex. 39. 7

June 9.	Exodus 39. 22-43.
The Other Garments.
The next garment is the robe of blue. It has a hole for the head which is reinforced like a coat of mail to prevent it from being rent. Here is the reminder of the fact that our Lord is the Lord from heaven. He is no mere man like those around. As such, His character can never be destroyed. He will not succumb to the wiles or the onslaughts of those who oppose God. Even the devil himself can find no response to his wiles from our beloved Lord. The robe was not to be rent yet, when the Lord stood before Caiaphas, the high priest rent his garment, Matt. 26. 65. In this act, he showed that he was unworthy of the position. In contrast, the coat of the Lord was not torn when He went to the cross. They divided His garments among the soldiers but they cast lots for His coat, John 19. 24. The Holy Spirit preserves for us the evidence that men prove unworthy of such a position. Our Lord is able to fulfil the picture even when, by all natural reasoning, His coat would be rent. 
The robe has a hem of bells and pomegranates. There is an equal combination of sound and fruit. It suggests the idea that the testimony of lip and life must be in equal measure if we are to live for the glory of God.
The coats, caps and breeches of the priests come next. These are made of fine linen. This has the idea of righteousness being displayed. It reminds us that we, as priests, must be careful to maintain a righteous character in our lives before men. There should be no reason for any accusation to be laid against us. Paul teaches us that this is particularly true of the elder. They must set an example in their lives so that others can follow. The coats imply the outward character. The caps suggest the minds. The breeches suggest the hidden parts. All should display the righteousness of God. The coats are held in place with belts of gold, blue, purple and scarlet. This emphasises that we are kept by the power of the Lord. It is His character which keeps everything in place. 
The high priest wears a crown rather than the cap of the other priests. This tells us that His character is unrivalled. The Hebrew writer suggests the idea when he says that 'we see Jesus..crowned with glory and honour..', Heb. 2. 9. This crown has a plate attached with the inscription, 'Holiness to the Lord'. This is a reminder that our Lord is the perfect manifestation of the holiness of the Lord. John tells us that it was He Whom the seraphim saw in the vision of Isaiah, John 12. 41, Isa. 6. 3. It is easy for us to lose sight of the fact that our Lord clearly demonstrated that the love of God does not compromise His holiness. We may revel in His love but we can rejoice even more in the assurance that nothing can challenge what He has done. Without a holy and righteous basis, His love might be challenged. We rejoice that not even the accuser can question what our Lord has done. 
Ten times in this section, the expression, 'as the Lord commanded Moses' or an equivalent expression is used. This reminds us that we are called to a pathway of simple obedience. True holiness is seen in those who separate themselves from all that comes from the flesh.
Let us hold fast to the impeccability of our Lord.

Memory Verse: 'And they made the plate of the holy crown of pure gold, and wrote upon it a writing, like to the engravings of a signet, HOLINESS TO THE Lord', Ex. 39. 30

June 10.   	   Exodus 40. 1-16.
The Erection of the Sanctuary.
This chapter deals with the erection of the tabernacle. The Lord has already given clear details to Moses for making the tabernacle. He now gives separate instruction about how they must erect what has been made. This is a lesson that we need to grasp. It is not enough to obey in terms of preparation. We must take care to listen and obey in the details of how we maintain the witness. For us today, this might suggest the ideas of principles and practices. We may know the principles that govern how and when we come together. If we follow these without any further consideration of what the Lord wants, we shall fall into a ritual. We must be careful to come with an exercise to obey the Lord at all times or we will fail to glorify Him as we ought. This is clearly seen in 1 Corinthians chapter 14 where the saints were exercising the gifts which the Holy Spirit gave but not in a way that honoured the Lord. The desire of God is that we would conduct ourselves in such a way that any who come among us may recognise that God is present with us, 1 Cor. 14. 25.
The date when the tabernacle was first erected is given. This is significant. All the dates refer back to the Exodus. The Lord is making clear that His calendar began at Passover. There is no place for any to think that there is anything of value without this. It is sad to think that the nation has not learned even to this day. They go back to the creation with their dates. The Lord only sees back to the time of their redemption. The same is true for us. We can rejoice in the thoughts of God that pre-date the foundation of the world, Eph. 1. 4. We know that there is much progress that we need to make in our pathway with the Lord. Neither of these can be allowed to hide the fact that the moment of our salvation is pivotal in our experience just as the cross is pivotal in the annals of history. In our unconverted state, there was nothing for God in us. We were as guilty and corrupt as the next person. We had no more reason for being saved than any others. It is the grace of God that has saved us through faith. The same grace can and will save all who exercise faith. There is no distinction.
All the vessels must be brought and set up in their appointed places. The order is different to the earlier instructions. The tent for the Sanctuary is set up first. This is simply because the vessels cannot be allowed to remain in a place of exposure. Once the tent is set up, the ark is placed in the most holy place. The remaining vessels are placed in the holy place. The vessels of the court are set up next. The court itself is set up next and finally the priests are prepared for their service. The priests wash at the door of the tabernacle. This and the laver must be in place so that the priests can wash in the appointed manner.
As they come, the priests are to be washed in water. This is the picture that the Lord refers to in John chapter 13 as He washes the feet. The priests were only purified once, and then they were clean for their work apart from the washing at the laver as they approached. This was something that Peter, and the other disciples would understand. They would understand that the Lord was appointing them to priesthood, in effect.  
Are we living in the good of the cleansing power of the blood?

Memory Verse: 'And thou shalt anoint them, as thou didst anoint their father, that they may minister unto me in the priest's office: for their anointing shall surely be an everlasting priesthood throughout their generations', Ex. 40. 15

June 11.	Exodus 40. 17-38.
The Erection of the Tabernacle.
These verses detail the way in which Moses erected the tabernacle in accordance with the instructions that the Lord had given to him.
We are told that the tabernacle was raised. This word is used for both the structure as a whole and for the curtains that formed the inner tent. On this occasion, it would appear to be a general statement which is then explained in detail. 
The sockets are first to be set in place. They were set in the ground so that the remaining parts could be erected.  This is a reminder that the foundation must be secure. When we consider that these were silver, it reminds us that redemption is a pre-requisite. The Lord cannot dwell among a people who are not redeemed. The lesson is emphasised for us in respect of today by the Lord Himself, Matt. 7. 24-27. Paul reminds the Corinthians of the foundation on which he built, 1 Cor. 3. 11. He is careful to point out that there is no other foundation on which to build.  
The boards are next set in the sockets. This reminds us that the dwelling place is held up by those who are redeemed. There is no place for any who do not know the redeeming power of the blood of Christ. The bars remind us that the saints must be bound together. The lesson is clearly seen in Ephesians chapter 4. We find descriptions of the character of the saints that will promote unity and the gifts of the Lord to maintain unity. Both of these have their place in ensuring that the Lord can dwell among His people. The opening verses teach that unity is not something that we can create by our own efforts. It is the work of the Holy Spirit, Eph. 4. 1-6. The next verses teach us that the risen Lord is the One Who provides the means to secure the saints. It is not our place to compromise the truth of God for an outward show of unity. The pillars are set up. These ensure that the entrance is clearly marked out.
Once the boards are in place, the tent is spread over the boards. This must include the veil and the door for the tent because these are in place before the furniture is set in order. The significance here is that the whole is guarded by that which portrays the varied glories of the Lord. The ark, with the testimony inside, is placed inside the Holy of holies. The table, the lampstand and the altar of incense are then placed outside the veil, in the Holy Place. Incense is burned upon the altar. For each of these, there is the statement, as the Lord commanded. Here we see the importance to the Lord of the arranging of the furniture. It is important for us not to belittle what our Lord has planned. He has determined each part for its own purpose. We are failing in our calling if we belittle any part of the Lord's work.
The altar of burnt offering and the laver are placed outside. Finally, the court is hung around the whole area. There is care to fulfil the commandment of the Lord until the work is finished. Everything is in its right place. 
The result is that the glory of the Lord is seen by all. He encourages His people by giving a clear seal of approval on all that they have done.
Are we living for the glory of the Lord individually and collectively?

Memory Verse: 'And Moses was not able to enter into the tent of the congregation, because the cloud abode thereon, and the glory of the Lord filled the tabernacle', Ex. 40. 35

June 12.	Leviticus 1. 1-8.
The Bullock for a Burnt Offering.
The opening chapters of this book deal with the approach that the Israelite may make to the Lord. The first details are for the burnt offering. This is an offering which is entirely for the Lord. Here it is a freewill offering in view. It is an indication of devotion to God. It pictures the devotion of our Lord to His Father. It was seen in every part of His life but here the emphasis is on the extent of that devotion. He went into death in His obedience, Phil. 2. 7. It should be true for us in our service. We will only enjoy what He offers or accomplish any thing of value if it comes from a heart of devotion. The Lord does not need our efforts. He can do what He needs in many ways. He wants our hearts and He chooses to use those who give themselves to Him. Until we have learned the lesson of wholehearted devotion, we shall never be able to serve Him as we ought.
The first option to be described is an offering that comes from the herd. This is the most costly offering. It suggests that the one who offers is both able and willing to sacrifice all to the Lord. It is clear from other passages that the Lord recognises that not every one can afford this. This is a similar principle to the one that Paul in respect of giving, 2 Cor. 8. 12.  He does not ask us to give beyond our means. The poor may not even be able to afford a bullock as an offering. We must avoid the danger of judging by standards which do not take account of every detail.
There is no compulsion to bring the best that can be afforded. It may be that someone who is poor will sacrifice all that he has to bring such an offering. Equally, a rich man may bring a lesser offering because his heart is not prepared to sacrifice as much. This was the lesson that Judah had forgotten when Isaiah wrote his prophecy. The Lord warns them that they are following a ritual. They are not concerned with a true expression of their heart.
The bullock suggests the idea of power. This is emphasised by the fact that the offering must be a male. It suggests the thought that the Lord gave all to accomplish the will of God. It reminds us that He desires all our powers to be put at His disposal. His devotion was unto death, but His power is seen because it was in this way that 'He destroyed him that had the power of death', Heb. 2. 14. This is the secret of our strength.
The man identifies himself with the offering. He shows by this that he is giving himself in devotion to God. The offering is made at the door of the tabernacle. The animal is then slain before the Lord. It teaches that we are brought into the very Presence of God. We  must obey Him in everything because it is for Him alone. It is not for men.
The offering is then flayed and set in order upon the wood on the fire on the altar. There is an orderly presentation. This reminds us of the perfection of our Lord. He can be viewed in every way and there is pure delight for the heart of God. Unlike the offering here, He did not need cleansing of feet or inwards, He is sinless. It does bring a challenge to us as we identify with Him. There is no place for partial obedience. All must be placed on the altar.
How much are we prepared to sacrifice for our Lord?

Memory Verse: 'If his offering be a burnt sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the Lord', Lev. 1. 3

June 13.	Leviticus 1. 10-17.
The Alternative Burnt Offerings.
The Lord now details the alternative offerings that may be brought. It would be hoped that the reason for bringing an alternative is that the person does not have the means to bring the first offering listed. In reality, there must be a question about the reality in a person who could bring more but chose not to do so. It is not an indication of true devotion. This does not give us any licence to grade the saints. Certainly we should not try to judge the merits of any offering of thanks which saints may bring. The Lord wants to see devotion to Himself that is true to our appreciation. He does not want us to bring the appreciation of others.
The second choice for offering is from the flocks. Again, it must be a male. The ram has the  thought of steadfastness while a lamb has the idea of meekness. The goat suggests someone who does not stumble. These are still more beauties of our Lord. The ox or bullock could never picture these thoughts but they are true of our Lord. He is the One Who set His face steadfastly towards Jerusalem, Luke 9. 51. He was meek and lowly in heart, Matt. 11. 29. He never failed in any respect despite many tests, 1 Pet. 2. 22. His walk, His words and His deeds all brought unmitigated pleasure to the heart of God.
This offering is presented on the north side of the altar. This is the place of adversity and  judgement. It emphasises an appreciation of the work of Christ. It takes us beyond the thought that He suffered for our sins alone. We can always rejoice in this, but there is far more to His death than this. There is a perfection that answers every challenge that could ever be brought. The purpose of God can now be fulfilled. He has met and overcome every enemy.  This is the thought in Revelation chapter 5. Apart from Christ, there is no man who could state that  God has been vindicated. His claims have been met. No challenge can be brought. 
The final offering is that of the fowls. They could bring either pigeons or turtle-doves. This chapter deals with the freewill offerings  but it is notable that Mary brought this when she was purified after the birth of the Lord, Lk. 2. 24. It was an indication of the poverty of the family into which our Lord was born. As such, it is a picture of humility and lowliness. It reminds us that the Lord of all is the One Who came in such lowliness. Here is the example of humility that we are called to follow. It is easy to think of obedience in terms of the practices that we follow. The teaching of the New Testament is clear that we are called to show the character of our Lord. This is one of the features that Paul calls for when he encourages the saints to maintain the unity of the Spirit. It is a characteristic that is clearly to be desired in the saints. Men promote themselves. The call of the workplace is for people who promote their own interests. The Lord asks us to seek His kingdom and righteousness and to leave other matters in His hands. We must never judge matters by the standards of men. There is a great deal of harm that has come to the testimony of the saints because of men who have promoted themselves. It may be those in a position of authority. It may be others who think they should be in such a position.  Often it is those whom we think to be of little consequence, who prove to be the greatest in the sight of God.
Are we careful to offer what the Lord has made good to us?

Memory Verse: 'But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savour unto the Lord', Lev.  1. 13

June 14.	Leviticus 2. 1-3.
The Meal Offering.
This chapter introduces four types of meat or meal offering that the Israelite could bring. Either name could be used for this. The offering was food for the heart of God and it became the food of the priests so it is a meat offering. It consisted of meal so it is right to call it a meal offering. They are the only offerings that do not involve the death of an animal. As such, they are a picture of the perfection of our Lord in His life. The difference between the offerings is in the way in which they were cooked. The ingredients are the same. The thought here is that the character of our Lord is consistent in every circumstance of life.
The basic ingredient for the offering is fine flour. Oil is first poured onto the flour then frankincense is added before the offering is brought to the priests.
The flour points us to the life of our Lord. The Father looked on Him and found pleasure in every aspect of His life. In that sense, the Father was feeding on Him. Throughout the course of history, He desired to meet with men. Sin broke the communion at first. Fear as a result of sin meant that Israel never enjoyed the fellowship that the Lord desired. As the Father looked on the Son, He saw and enjoyed everything that He desired. For the only time in history, He could enjoy intimate, unbroken communion with Someone on earth. 
The fact that it is fine flour teaches us that there is no inconsistency in His life. Every detail is perfect. No virtue is seen at the expense of any other. As we look at men, we see one or two virtues more clearly than others. Even the best of men in the Scriptures show this trait. As we look at our Lord, we can see everything that God could ever desire in perfection.  He never promoted one virtue. He showed Himself to be gracious to those who came in humility. He exposed sin in His holy life. He condemned the hypocrite. The glory of God is only seen when every aspect of His character is seen together. This is true in perfection with the glorious Person of our Lord.   
The oil reminds us of the Holy Spirit. Our Lord is the One Who could say, 'The Spirit of the Lord is upon Me', Lk. 4. 18. We can and will only bring pleasure to our Lord when we are able to claim that the Holy Spirit is upon us in all that we do.
The frankincense reminds us that the life of our Lord was like a sweet perfume arising to the heart of the Father at all times. We, too, are to live in a way that brings pleasure to the Lord in all that we do.  Frank has the idea of pure, or unmixed. It tells us that there is to be only that which pleases our Lord in all that we do and are.
Aaron and his sons have their portion from this offering. They must take a handful out of the offering with all the frankincense. This is then burned as a memorial before the Lord. The rest is then to be eaten by the priests. The lesson for us here is that our eyes must be set on our Lord by the Holy Spirit. He will then become the One Who fills our hearts with worship at every remembrance of Him and the One Who is our example in life.
How much time do we spend in contemplation of the perfection of our Lord?

Memory Verse: 'And he shall bring it to Aaron's sons the priests: and he shall take thereout his handful of the flour thereof, and of the oil thereof, with all the frankincense thereof; and the priest shall burn the memorial of it upon the altar, to be an offering made by fire, of a sweet savour unto the Lord', Lev. 2. 2

June 15.	Leviticus 2. 4-16.
The Types of Meal Offering.
Four types of meal offering are detailed for us in these verses, each suggesting a different aspect of the perfection of our Lord. In particular, they picture the perfection of the Lord as seen in His reaction to the various circumstances of life .
The first offering is baked in the oven. This suggests heat that surrounds the whole but is hidden from the watching eye. It reminds us that our Lord suffered in many ways which are not seen by the natural man. There is pain in seeing the effects of sin. There is pain in the evidence of the enmity of men to God. There is the onslaught of the devil and his hosts. There are a number of situations where even the disciples could not appreciate what He was suffering. Sadly, the disciples did not even understand when He told them of His sufferings. Every time He spoke of them, a distraction arose. The sorrows that He endured in Gethsemane would be a clear reminder of this aspect of His suffering. He was alone with the Father. We can be certain that we will never face this. Whatever our circumstances, however misunderstood we may feel ourselves to be, our Lord has been that way before. He stands by us but there was  no one to comfort Him.
The second type is that which is on a flat-plate. Here we have the opposite thought. This is a picture of something that can easily be seen by all. This clearly includes the constant opposition of men. It is seen in the pain that men inflicted upon Him. It is most clearly seen as He went to the cross. 
The third type is on a frying pan. This suggests two thoughts. Firstly, it is partly hidden. Secondly, it is baked with a direct heat. This is seen in the grief and anger that He felt as men promoted their ideas. There are a number of occasions where we see Him expose the folly of men who oppose God because they follow their reason. We can understand a little  of the pain that He felt when men used their ideas to condemn those who showed mercy to the poor and needy. They proved their intense hatred of the One Whom they professed to serve. He exposed their hypocrisy and their deception. They hated  Him for this.
They must not add either leaven or honey. Leaven speaks of sin, especially pride. This is easy to understand. It would spoil the picture of purity and humility that marked His life. Honey speaks of natural sweetness. It reminds us that there is nothing in the world that can take from the bitterness of a walk with the Lord. All our joy must come from a path of obedience to the Lord. 
In contrast, salt must be included because it reminds us of the purity of His life. We look to One Who is 'holy, harmless, undefiled, separate from sinners, and made higher than the heavens', Heb.7. 26. Let us seek to 'follow His steps', 1 Pet. 2. 21.  
The final offering is the green ears of corn for the first-fruits. These are dried by fire to show that the life must be tested and proven to be acceptable to the Lord.
Do we take time to consider the different ways in which our Lord suffered?

Memory Verse: 'And the priest shall take from the meat offering a memorial thereof, and shall burn it upon the altar: it is an offering made by fire, of a sweet savour unto the Lord', Lev. 2. 9

June 16.	Exodus 3. 1-5.
The Peace Offering.
These verses bring to us the last of the voluntary offerings that the Israelite might bring to the Lord. This is the peace offering. It shows us of the basis of fellowship with God. We rejoice today in the assurance that we have 'peace with God', because we are 'justified by faith', Rom. 5. 1. This is the basis on which we approach a holy God and enjoy fellowship with Him.
For this offering, either male or female may be brought from the herd. It does not need to be the male as it was for the burnt offering. The reason is that we are looking at the truth of fellowship, not devotion. This is not a matter of presenting all that we are and have to the Lord. It is laying claim to the privilege of fellowship that He has offered to us.
The offerer must still place his hands on the animal. He must show that He recognises that the only basis of fellowship is the sacrifice of Christ. We are reminded that we can have fellowship with God because we are 'accepted in the Beloved', Eph. 1. 6.
The blood is to be sprinkled around the altar. We are only accepted on the basis that blood has been shed on our behalf. We cannot know any fellowship until the blood is made good in our experience. The only ground for us is that 'the blood of Jesus Christ, his son, cleanseth us from all sin', 1 John 1. 7. There is no other ground on which we can approach God. It is the merits of Christ and His work that bring us into fellowship with God.
The offering is laid upon the burnt offering. This stands to remind us that the burnt offering is the true basis of all fellowship. In this context, it is the daily burnt offering which would be in view. It is laid on the altar every day without fail. This speaks of the acceptance that we have as a result of the work of Christ. It speaks of the perfect devotion of Christ to the Father. All the other offerings take their value from this. The meal offering tells of His perfect life. The peace offering points us to the perfect, unbroken fellowship which He enjoyed. This is open for us if we walk with Him continually. Clearly, we cannot enjoy this  until we have laid all upon the altar. If we are not given to the Lord in devotion, we will  be certain to fall into sin so fellowship will be broken. Equally, as soon as we yield to Him, we will come to know and enjoy the fellowship into which he has brought us. 
Only a portion is burned upon the altar. This is a further reminder of our fellowship with Christ. It requires a readiness to follow a path of suffering from the world. This is the way He uses to bring us into the fulness of joy because we prove Him in our experience. We will learn that He treats us as a friend Who reveals Himself to us. Sadly, we naturally tend to avoid the painful experiences. We fail to appreciate the purpose that they serve. 
Other Scriptures teach that the priest was allowed to eat of the remainder. This has a double lesson. It teaches us that feeding on the Lord will allow us to grow spiritually. It also reminds us that the Spirit of God wants to make the Lord real in our experience so that we are made more like Him
Are we enjoying fellowship with our Lord at all times?

Memory Verse: 'And Aaron's sons shall burn it on the altar upon the burnt sacrifice, which is upon the wood that is on the fire: it is an offering made by fire, of a sweet savour unto the Lord', Lev. 3. 5

June 17.	Leviticus 3. 6-17.
The Alternative Peace Offerings.
The Lord now describes the alternative animals for the peace offering. An offering may be brought from the sheep or the goats. On this occasion, there is no option to bring a fowl.
If a lamb is brought, then it must be without blemish. The idea here is of something that is complete. No one is allowed to bring an offering which is missing any part. This is a picture of the perfection of our Lord. He is complete in every detail. The testimony of god to man is that 'All have sinned and come short of the glory of God', Rom. 3. 23. In contrast, God viewed the life of the Lord and saw a perfect life. There was no failure in any detail of His life.  
The description states that a lamb must be brought. Here the emphasis is on the meekness and submissive character of the offering. It is the idea that is seen as the submission of the Lord is described, Isa, 53. 7. He allowed men to take Him and inflict any indignity that they chose on Him and He still suffered in silence. Our hearts can rejoice in the assurance that we are resting in the One Who has 'made peace through the blood of His cross', Col. 1. 20. He is without blemish and without spot, 1 Pet. 1. 19. He did not inherit a sinful nature at birth nor was He defiled by sin in His life.
The place of offering is before the tabernacle of the congregation. This is appropriate for a picture of fellowship. It shows that the offerer has been accepted in the presence of the Lord. There is no thought of distance here. He may not appreciate as much as another, but He enjoys the same nearness to God.
The same parts are removed for this offering as were removed for an animal from the herd. This time there is a specific reference to 'hard by the backbone'. This might suggest the idea of steadfastness. It points us to the One Who would never be moved from the path of obedience to His Father.
The same principles apply in respect of the goat. It is presented in the same way. The same requirements apply and the same parts are offered on the altar. The goat is marked by its sure-footedness. As such, it reminds us that we have been brought into fellowship on the basis of One Who can never stumble or fall. We have absolute security. As we bring the three animals together, we find the picture of One Who is strong, Who is submissive and Who never stumbles. We could not ask for any greater security. There is no power that can overcome Him, there is no enmity that will rouse Him in haste and there is no path that He cannot tread. Let us rejoice in the assurance that this gives us.
The chapter closes with an injunction for the people not to eat the fat or the blood throughout their generations. In the context of the peace offering, it must be understood in respect of fellowship. As such, it teaches us that there is nothing that we can do that will ever produce fellowship. Many today are trying to achieve unity among professing Christians. The only true unity of saints is that which the Holy Spirit creates. It can only be fulfilled among saints who walk in obedience to His word.
Are we looking for true fellowship or just friendship?

Memory Verse: 'And the priest shall burn them upon the altar: it is the food of the offering made by fire for a sweet savour: all the fat is the Lord's', Lev. 3. 16
June 18.	Leviticus 4. 1-21.
The Sin Offering.
The previous chapters have dealt with freewill offerings. The offerer could choose what he wished to bring. The next chapters deal with offerings that are brought because of sin or failure. They depend on the position which the offerer holds. The more important a person may be, the more costly his offering must be. This is an example of the principle that every  privilege brings its own responsibility. 
The first matter to be dealt with is that of sins of ignorance. It is important to see that there is no provision here for wilful sin. The Lord  has set out His demands in the law. There is no ground for escaping from judgement by bringing an offering. There is an allowance made for ignorance of the demands but sin is so hateful to God that even this cannot be ignored. Any such sin must be dealt with by an offering to meet the demands of God. There is less blame so provision is made for an offering. The holiness of the Lord must not be compromised. We look to the cross and rejoice in the assurance that both wilful sins and sins of ignorance have been answered there. 
The first possibility is that the priest might sin. He is responsible for teaching and guiding the people in the ways of God. It is the most responsible position in the company of God's people. They have a duty to teach the word of God. In later days, the Lord had to raise up prophets who would bring His word to the people because the priest failed. Sadly, there are many examples today of people who look to a man for guidance. He is set up in a place of authority and the people bow to him. The New Testament is very clear that no elder or minister can demand obedience without the authority of the Scripture. Every one of us has a duty to obey God first, then man.
The priest must bring a young bullock. He must then lay his hands on it to show that the bullock is taking his place. He must them kill it before the Lord before the veil. He shows that he has the privilege of ministering in the sanctuary. The offering restores this for him. He has a place of nearness to the Lord, but sin mars this. The blood is then sprinkled before the veil and on the horns of the altar of incense. The sin of the priest has defiled the sanctuary. This must be cleansed. The same is true for us. When we sin, we affect the whole company of the Lord's people. While we know that heaven itself cannot be defiled, we may defile the testimony by our sin.
The animal is presented in the same way as the peace offering. On this occasion, what is left must be taken and burnt outside the camp. There is no portion for the priest as a result of sin.
If the whole congregation sins, the same offering must be brought in exactly the same way as the priest. The priest represents the people in the presence of God. If they all fail, then it is to be treated as a sin of the same nature. This time, it is the elders rather than the priest who are identified as the representatives of the people. They will be held responsible in the way that Moses held Aaron responsible for the golden calf, Ex. 32.
Do we always maintain the holiness of God in our lives?

Memory Verse: 'Even the whole bullock shall he carry forth without the camp unto a clean place, where the ashes are poured out, and burn him on the wood with fire: where the ashes are poured out shall he be burnt', Lev. 4. 12
June 19.	Leviticus 4. 22-35.
The Other Sin Offerings.
The next consideration is for a ruler of the people. It is significant that the ruler is listed at this stage. We would have thought he was first. He comes after the priest and the whole  congregation. There are two reasons for this. Firstly, the Lord’s people must always put their responsibility to the Lord first. Israel were expected to show this therefore the priest was more important. He represented the people in the presence of God and He taught the word of God. The ruler would act as a judge rather than a leader in the sense that we think today. For this reason, he does not have the same responsibility as someone who was acting as a present day leader.
The ruler must bring a male kid. This would be cheaper than a bullock, but more costly than a female kid. As such, it shows the relative responsibility of the man. There is also a symbolic meaning. The goat in view here is an animal which can climb mountains without slipping. In this way, it pictures the idea that the ruler would be an example to the people. He must have the moral right to rule. This would be seen in a life which is without blame in the eyes of men. The same idea is seen as Paul writes to both Timothy and Titus in respect of the elders. The goat emphasises that we have one ultimate Judge. He has lived in this world without any failure in any respect. He sets the example that we should all follow, 1 Pet. 2. 21. He has the moral right to judge because He has been put to the test and proven before taking His place, John 5. 27.
The place where the offering is killed is the same as the burnt offering. This is a place that is associated with judgement. The ruler is, in effect, confessing that he is under the same rule as the people. He is not set over them. This is the thought that Peter applies to the elders when he writes, 'Neither as being Lords over God's heritage, but being ensamples to the flock', 1 Pet. 5. 3. 
In this instance, the blood is placed on the horns of the altar of burnt offering, not the altar of incense. Here is a reminder of the fact that his place is among the people. The sanctuary has not been defiled in the way that it is when the priest or the whole congregation fall into sin, so the burnt offering, which, symbolically, maintains the access for the people, is the appropriate place for his offering to be brought.
The final group is one of the common people. Here we see a female goat or a lamb is brought. Here is the least costly of the offerings. It speaks of humility and submission. It is a reminder that all sin should be confessed in humility. It also points us to the One Who was ready to take the lowest place. He suffered in meekness. He never answered a word even when many false accusations were brought against Him. He went out to the cross, taking the lowest place that the world could give. He was an object of scorn to men. He was accursed according to the law of God. He made Himself of no reputation. He claimed none of the honour that He could. For this reason, there was no place too low for Him, no task too menial and no person whom He would not meet.
Let us always remember that greater privilege brings greater responsibility.

Memory Verse: 'And he shall lay his hand upon the head of the sin offering, and slay it for a sin offering in the place where they kill the burnt offering', Lev. 4. 33

June 20.	Leviticus 5. 1-6.
The Trespass Offering.
This chapter begins with a description of the occasions when such an offering as this might be required. It teaches us that there are many ways in which we may be defiled without sinning directly. We are all in danger from the many things that happen around us. We hear something. We see something. These events leave an impression on our mind. We have not done wrong, but the effect is that our mind may be led to conceive sinful thoughts. We need to be cleansed from the defilement before it becomes an issue. If we neglect this, we will find that our thoughts may be affected . Even if we do not sin in action, we will need to be cleansed from this defilement. If we act immediately, we will avoid the later danger. Equally, if we fail to act, we may find ourselves corrupted by these things.
The first to be noted is that of failing to bear witness to an oath. The Lord is clearly showing that an oath is binding even if there appear to be no physical witnesses. He is witness to all that we do, say or think. This should make us careful because we are quick to preach that He is the One Who witnesses our thoughts as well as our actions. It challenges whether our actions match our profession.
The second instance is the matter of a dead body. Here we are reminded of the fact that we are constantly in contact with men in the world who are 'dead in trespasses and sins', Eph. 2. 1. As such, we need to recognise its defiling influence upon us. We are in a scene of death. Once again, our minds are attacked by what we see and hear. If we are not careful, we start to think like the world and we find that the power of Christ is lost. We must maintain our testimony to the power of our Lord to bring life into these circumstances. This will only happen when we live in the good of this offering.
The third relates to contact with unclean things. This emphasises the impurity of the world around us. It is impossible for us to avoid contact with impurity in a world such as that in which we live. There are  occasions when we can avoid unnecessary contact. We do not need to join in the activities where impurity is promoted. We can avoid going to places or listening to things where impure jokes are made. We should do all in our power to avoid contact. The purpose of this is to cover for situation where we cannot avoid it.
The fourth relates to swearing. This has the idea of an ill-advised promise to do something. It is searching to think that all that we say will be brought into question in a day to come. Our Lord will want an account of 'every idle word', Matt. 12. 36. This will include unnecessary as well as blatantly sinful words.
As we look at the background to the trespass offering, we are reminded of the awesome holiness of our Lord. We must take care to maintain a testimony in this sinful world that will bring glory to His Name. It is impossible for us to achieve in the flesh. We have the Holy Spirit within to help us to do the things that the flesh would never accept of itself.
Are we careful to avoid associations that may lead into sin?

Memory Verse: 'And he shall bring his trespass offering unto the Lord for his sin which he hath sinned, a female from the flock, a lamb or a kid of the goats, for a sin offering; and the priest shall make an atonement for him concerning his sin', Lev. 5. 6
June 21.	Leviticus 5. 6-19.
The Trespass Offerings.
The offerings to be brought in those circumstances are now outlined for us. There is a requirement to bring according to the ability of the person to pay.
The offering of choice is a female lamb or kid. This is the same as the sin offering for one of the people. This teaches us that sin must still be put away. Even if a person is not guilty in their actions, they are defiled. The defilement must still be cleansed. The character of the Lord is compromised by sin even if it is only in association.
If he cannot afford the lamb, then the man must bring two turtle-doves instead. When this is brought, there must be both a sin offering and a burnt offering. The sin offering must be brought first. The person must be prepared to acknowledge his guilt. Once the sin offering has been presented, the second bird is taken for a burnt offering. This suggests that the person acknowledges that he cannot approach the Lord until a full restitution has been made. 
In the case of extreme poverty, a meal offering may be presented instead. Because the man who brings the offering is not guilty of actual sin, there is not the demand for blood. There could be no alternative if someone has sinned. The offering here acknowledges that there is a need for a purity of walk. The absence of the oil indicates that the Holy Spirit is not associated with the action. The absence of frankincense shows that the person recognises the fragrance of the life is impaired by this association.
The closing verses deal with a situation where the trespass relates to failure in holy things. In this instance, the man must bring a ram. This is the same offering as a priest brought for his consecration. The man acknowledges that he has failed to fulfil the demands of a holy life. For this reason, the offering which he brings must be suited to the failure. The ram is marked by a steadfastness of purpose. The offering suggests the thought that the person recognises the need for a life of steadfast obedience to the Lord. There is no place for turning aside from the way that the Lord has set down. On this occasion, there is no alternative for poverty. The holiness of the Lord has been compromised. There can be no provision to lower this standard. Ignorance is no excuse for this. The Israelite would be expected to learn and obey what the Lord asks. He must take care to avoid failure.
In addition, the man must pay for his sin. The man is worthy of death. His life is forfeit in the sight of God. Because of ignorance, the Lord shows mercy. He gives clear details as to how each person is to be valued in chapter 27.  For these sins, the man must pay the price that is set down and add a fifth to the price. This is another picture of our Lord at the cross. If we had to pay the debt for our sins, we would be unable to pay. Every sin must be called to account. At the cross, He has paid in full. He has satisfied the demands of the throne and set us free from the claims of sin.
Do we appreciate the value of the work of Christ to deliver from sinful associations?

Memory Verse: 'And the priest shall make an atonement for him as touching his sin that he hath sinned in one of these, and it shall be forgiven him: and the remnant shall be the priest's, as a meat offering', Lev. 5. 13

June 22.	Leviticus 6. 1-7.
False Gains.
These verses deal with the circumstance where a man obtains something by unjust means. A number of possible circumstances are listed. The list shows clearly that the Lord desires that we are honest in all that we do.
The first circumstance is that of deception when something is entrusted to the person. It is sad to think that the trust of a friend might be betrayed. The borrower fails to return what he has borrowed. It is essential that we are known to be faithful in all that we do. This is an action which would be condemned by men in general. There are few who would think to betray a friend. There are equally few who would not condemn this as sin.
The second matter is the matter of an agreement between two parties. As soon as we make an agreement, we are committed to it. There is no excuse for failure. The world will often make provision to change the mind. This has arisen because of so many instances where people have made an agreement, perhaps under pressure, and then regret it. We must never force a person to act in haste. We must equally be careful to avoid agreeing to something which we may then regret.
The third matter is that of violence. This could be the use of physical violence in order to steal from another person. The wording would also include simply taking the item without consent from the owner. This may include trying to turn someone's enmity against them in the way that countries overcome other countries in a time of war..
The fourth matter is when something is obtained by false pretences. This may happen in many different ways. It includes both direct lies and half-truths. We must be completely honest in all our dealings. We follow One Who is the Truth. Anything less than this denies Him. 
The final sin is that of keeping what is found rather than restoring it to its rightful owner. We should do all in our power to identify the rightful owner when we find something. If we keep what we find without taking steps to restore it, it is theft in the sight of God. The Lord does not make any distinction as far as the nature of the sin is concerned.
Any of these actions are sin. If we do this, we are guilty. This must be acknowledged. We must restore what is taken and adding a fifth part to the amount as the acknowledgement of the sin.
In addition to the payment, the ram must be brought as a trespass offering. This emphasises the fact that sin is against God. It is not enough to repay our fellow man, we must show that we acknowledge our sin against God. Once again, the ram has the thought of  a walk of steadfast obedience. The person who brings the offering is stating his intention to continue in a steadfast walk of righteousness. 
Let us take this to heart. The Lord is not concerned with our outward appearance only, but with the heart as well. We must ensure that our walk is honest both in the eyes of men and before the Lord.   
Do we recognise that many acts that the world considers acceptable are sin?

Memory Verse: 'If a soul sin, and commit a trespass against the Lord, and lie unto his neighbour in that which was delivered him to keep, or in fellowship, or in a thing taken away by violence, or hath deceived his neighbour', Lev. 6. 2 
June 23.	Leviticus 6. 9-13.
The Law of the Burnt Offering.
These verses deal with the instructions for the daily burnt offering. This is the basis of the acceptance for the people. The other offerings serve their purpose, but they are only effective because the burnt offering has been brought to the Lord.
The thought of law suggests the fact that this is essential to the service of the Lord. It is a reminder of the need for devotion to the Lord in all that we do. There is nothing of value in the sight of the Lord unless the heart is right before Him.
The offering must burn on the altar throughout the night as well as the day. There is no time when we do not need the value of the work of Christ. He was marked by devotion which never varied.  He was ready to receive the two disciples of John the Baptist at the tenth hour, John 1. 39. He was ready to speak with Nicodemus at night, John 3. 2. He spoke with the woman at the sixth hour, John 4. 6. He healed the nobleman's son at the seventh hour, John 4. 52. In addition, He spent many nights in prayer to His Father such as when He went out to the mount of Olives, John 8. 1.  
We are told that the fire must burn in the offering. It is not enough that the offering is burned by the fire. This could be a token gesture. The Lord is looking for complete devotion to Himself. The offering must be consumed on the altar.
The priest must put on his linen breeches before he removes the ashes. This is a picture of the need for righteousness and for humility. This is not a task which can be undertaken lightly. It cannot be handled by someone whose life is not consistent with the action that he performs. This is true for all forms of worship. When the Lord speaks of true worship being in spirit and in truth, this includes the fact that words are not an indication of the true heart. It is easy to follow a ritual. In addition, the priest might become proud of the work that he is doing. The Lord uses a picture that reminds us of a need for humility as well as righteousness. The priest wears clothes that show nothing of the glory and beauty that appeals to men. This is easily seen to be pictured in the words of Isaiah as he tells of One Who had no beauty that men would desire, Isa. 53. 2. Joseph of Arimathaea is called by the Lord to fulfil this work in respect of the body of our Lord. He was a just man.
The fire must continue to burn in the offering. It must never be put out. The wood needs to be renewed in the morning, before the offering is presented. This ensures that the picture is fulfilled. The fire is sustained. Any freewill offerings such as the peace offering will then be laid on the burnt offering. This is another picture of the work of our Lord, this time by way of contrast. The fire reminds us that the demands of God can never be met by the offering. It does not matter how many generations may pass, the fire will still consume the offering. In contrast, our Lord was on the cross until He knew that all was fulfilled, John 19. 28. His cry is an absolute statement that there is nothing to be added. We rejoice to consider that scene and to know that He accomplished in those hours on the cross what centuries of offerings could never achieve.
Do we remember that our God is a consuming fire?

Memory Verse: 'And the fire upon the altar shall be burning in it; it shall not be put out: and the priest shall burn wood on it every morning, and lay the burnt offering in order upon it; and he shall burn thereon the fat of the peace offerings', Lev. 6. 12

June 24.	Leviticus 6. 14-18.
The Law of the Meal Offering.
The Lord now brings us to consider what the priest must do with the meal offering. In chapter 2, the emphasis was on the offerer. Now the emphasis is on the priest. The daily burnt offering was always accompanied by a meal offering.
The offering is made before the Lord before the altar.  This has a double thought. It is seen in relation to the Lord and in relation to the sacrifice. As far as the Lord is concerned, this teaches us that the offering shows an appreciation of His perfections. The altar emphasises that the offering is not divorced from the burnt offering. There is no blood here, but it must never be allowed to suggest that any is accepted without blood. 
It is interesting to see that the handful to be burned is called 'his handful'. We might be tempted to call it the Lord's handful. It certainly is part of the Lord’s portion. The thought is that the priest should appreciate the Lord in such a way that this is more to him than what he is given to eat. The handful of flour is taken from the offering with some oil and all of the frankincense. The oil reminds us of the work of the Spirit. This would include the anointing for both the ministry of our Lord in His life and the revelation of the Lord to His people today. He must have His portion from our lives and that must be the result of the Holy Spirit in our lives. The fact that it is only a handful reminds us that our whole life must be consistent with what we offer to the Lord. In all things, it is essential that the Holy Spirit leads us. In contrast, all the frankincense is offered to the Lord. This reminds us that the Father takes no pleasure in anything that does not speak of Christ. It does not matter whether we think in terms of the fragrance of His life or the work of the Spirit to reproduce Him in us. The only pleasure to God comes from a life that shows the character of Christ alone. We should not be concerned with the praise of men in respect of our lives. This does not mean that we do not take note of what others may think. We are responsible before the Lord to ensure that we do not act in a way that will give any offence to our brethren. We all need to learn from one another. We all need to help one another.
The priests are to eat the remainder in the court of the tabernacle. They are not allowed to take it outside. This suggests that our appreciation of Christ that will be marred by contact with the world. It must not be baked with leaven. There is no place for anything that promotes sin or self. We must always live in a way that is consistent with what we profess. We must not put on a show of godliness for the benefit of the saints. We certainly must not show a different character for the rest of the week.
The priest's portion was to be eaten by the males. It was not for all the people. It was not even for all the family. It was only those who represented the Lord, who could eat of these things. They must share in what they offer for those whom they represent. We cannot bring a form of words that is not real. We must bring something that is true to our experience. If it is for themselves, they must not eat it. On this occasion, it is for the Lord Himself.
Do we really feed on the Lord in His Presence?

Memory Verse: 'And the remainder thereof shall Aaron and his sons eat: with unleavened bread shall it be eaten in the holy place; in the court of the tabernacle of the congregation they shall eat it', Lev. 6. 16

June 25.	Leviticus 6. 24-30.
The Law of the Sin Offering.
These verses deal with the law of the sin offering. It is to be killed in the same place as the burnt offering and eaten by the priest who killed it. This is an important lesson. 
The place reminds us that the sin offering and  the burnt offering complement each other. There is no ground of approach to God until sin is put away.  It must be put right with the same consideration as general devotion. The link between the two is most clearly seen in 1 John chapter 1. In verse 7, we read 'The blood of Jesus Christ, His Son, cleanseth us from all sin'. This has in view the ground of acceptance for every saint. Without blood, we cannot draw near. This would include both the burnt offering and the peace offering. In verse 9, we read that 'If we confess our sins, He is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness'. This is the sin offering. It reminds us that sin is never overlooked. While we are never shut out from eternal life, our enjoyment of the fellowship is marred until sin is confessed. We have the assurance of certain acceptance. As the Israelite must bring his sin offering, so we must claim the work of Christ as the basis of our forgiveness and acceptance before Him.
On this occasion, the priest who offers the sin offering may eat it. In this, he is identifying himself with the offerer. It is a picture of our Lord. He took our sins upon Himself when He suffered on the tree, 1 Pet. 2. 24. It shows something of what is involved. It should be a challenge to us that when we sin, we are adding to the suffering of our Lord.
As with the meal offering, it is to be eaten in the court. The priest must not go out of the court. There are a number of thoughts associated with this. Perhaps one which would avoid many problems is that sin is put away by God. It is not the place of the saints to spread any details of the failure of others beyond what is necessary. There will be times when action must be taken. If possible, it should be done on an individual basis. If this fails, it should be done with minimal witnesses. Only when both these avenues have failed should it be made public to the saints of that company. It should only go further afield if the person tries to avoid the consequences by identifying with another company. In this instance, the new company should work with the original company to determine the issues and attempt to bring about confession of failure and  reconciliation. 
The nature of the sin offering is such that anything that touches it is rendered holy. If any of the blood touches clothing, the clothes must be washed. They cannot be used for common purposes in that state. Any earthen vessel which is used to boil the offering must be broken. A metal vessel must be scoured and rinsed. This reminds us of the true nature of confession of sin. There is no ground to continue as we were. The Lord never countenances the idea that a person could make a genuine confession and still return to their sin. If the sin relates to the holy things, it cannot be be eaten because the priests are defiled by the sin.
Are we careful to confess our sins before the Lord?

Memory Verse: 'Speak unto Aaron and to his sons, saying, This is the law of the sin offering: In the place where the burnt offering is killed shall the sin offering be killed before the Lord: it is most holy. Every one that toucheth them shall be holy', Lev. 6. 24

June 26.	Leviticus 7. 1-10.
The Law of the Trespass Offering.
The trespass offering is to be treated in the same way as the sin offering. This is important for us to grasp. We might think that the trespass is not as serious. The thought of sin is a direct failure against a commandment of God. The trespass is more failure by association or against another man. The Lord wants us to understand that we cannot think that we may treat others in a way that is less than the standard that He expects. John brings a positive aspect to this when he writes his first epistle. He teaches that if we do not love our brother, we deny any claim to love God, 1 John 4. 20. This should be a challenge to our hearts. We may be free from the negative reasons for the trespass offering but are we fulfilling the positive command to love our brother? We may try to class sins by their supposed severity, but the Lord does not distinguish. We may think of sin against God or sin against others, He teaches us that all sin is against Him. There is no distinction in the mind of our God. Every sin, of whatever form it takes, is sin. It requires the same actions to deal with it in a way that is acceptable to a holy God. If we grade sin either by our actions or our words, we will be guilty of failing to bear a faithful witness to our God. Our life must be consistent with what we profess. It must also be the expression of what is in the heart, not outward show alone.
The closing verses of the section deal with the priests' portion from the other offerings. This is interesting to consider, as it shows the different applications between the offerings.
The burnt offering is mentioned first. The priest is given the skin of the animal. This is the only part that is left after the offering. Every other part is laid on the altar and thoroughly burned in the fire. The lesson is that the life that follows the offering must show the reality of the profession. It is not enough to make a show of devotion to the Lord. We act as priests when we bring an offering which may be thanksgiving, service, practical good or monetary. This counts for nothing in the sight of God if we do not act in a way that shows the same devotion to the Lord in our lives. Just as the priest has the skin of the offering, we are to put on Christ in our life. This is what we profess by baptism. We must fulfil it in our practices.
The meal offering is to be eaten by the priest that offered it. This suggests the idea feeding on the Lord in all His Perfection. There is a danger that we can learn the doctrine of the word of God but still fail to see the Lord. The principle purpose of the doctrine is that it will point us to our Lord. Often, the doctrines of Scripture are reduced to practices which are used to judge how we stand. They actually show little of the reality of our lives. It is possible for someone to follow the practices of Scripture without the heart being touched. It is equally possible for someone to be devoted with a true heart but ignorant of the truths.
It is clear that the purpose of God is that each should have as much as the other. The desire of God is that all the saints should feed upon the Person of our beloved Lord. This is the basis of growth and every true saint will find Him sufficient for what they require at the time.
Do our lives show that there is a real appreciation of our Lord?

Memory Verse: 'And the priest that offereth any man's burnt offering, even the priest shall have to himself the skin of the burnt offering which he hath offered', Lev. 7. 8

June 27.	Leviticus 7. 11-27.
The Law of the Peace Offering.
The Lord now gives instruction regarding the peace offering. There are at least three reasons why a peace offering may be brought. The first is for a thanksgiving. In this case, the offering must be brought with a meal offering of unleavened cakes and wafers, mixed with oil. This reminds us that our thanksgiving must show an appreciation of the perfections of our Lord. There are two sets of cakes. Both are mixed with oil. The first are probably baked in the oven while the second are fried. In addition, they are to bring wafers which are anointed with oil. This is a reminder of the various aspects of the life of our Lord and the way in which the Holy Spirit guided every detail of His life. There is a unique addition here. They are to bring leavened bread. Leaven suggests the idea of sin, especially pride. It reminds us that we can never merit the blessing of the Lord. As a whole, the picture is that we give thanks for our blessings acknowledging that they all come through the merits of our Lord and not ourselves. It also reminds us that without a true appreciation of our Lord, we may take Him for granted. We will then lose sight of the work that the Holy Spirit desires to perform in our hearts and lives so that we are conformed to His glory.
On this occasion, the flesh of the sacrifice must be eaten on the same day. It must not be eaten on the second day. This reminds us that we should be prompt in our thanksgiving. We should also be giving thanks for a fresh evidence of His goodness on every occasion. This is the idea of growth in our appreciation. We should be continually learning of the Lord. There may be things which are a constant source of thanksgiving. We should never lose our appreciation of His salvation. What should happen is that we are learning more of what is involved. This may be because we find more of His greatness so we realise the cost is greater than we thought. It may be that we recognise more of His depth of suffering. There are  many ways in which we can learn more of what He has done. The Holy Spirit has seen fit to instruct those who penned the Holy Scriptures so that every part speaks of our beloved Lord. If we fail to see Him in the Scriptures, we have failed to understand rightly what the Holy Spirit has for us.
If the offering is a vow, then the flesh may be eaten on the next day as well. This reminds us that we must be constant in our devotion. It is not enough to make a profession of devotion at one time. It should be seen from that time in the way we live. If any part of the offering is left after the prescribed tine, it must be burned with fire. Something which was intended as a blessing becomes a curse. We could link this with the work of Christ. The first day is the day of crucifixion which is always the basis of our action. The third day is the day of resurrection. At this time, we come into the fulness of all that He has accomplished. If someone has not entered into the good of His death in their life, they can never share it in resurrection.
The prohibition regarding the fat is repeated in this context. There is a portion that is only for the Lord. No man can be allowed to eat it. We must be careful to fulfil the purpose of the Lord in this respect. He must have the first place. We must not be tempted, as Israel in Malachi's day, to bring that that is of no value to us.
Are we marked by living in fellowship with our Lord?

Memory Verse: 'But if the sacrifice of his offering be a vow, or a voluntary offering, it shall be eaten the same day that he offereth his sacrifice: and on the morrow also the remainder of it shall be eaten', Lev. 7. 16
June 28.	Leviticus 7. 28-38.
The Peace Offering Presented.
These verses deal with the general principle of presenting a peace offering to the Lord. It is notable that the word, sacrifice, is linked with this. The word here is only used for the Passover and the peace offering as far as the Lord's instructions are concerned. It reminds us that the basis of salvation and fellowship are identical. Both required a great price. There is a reminder that these only come about because of One Who is our Substitute. He took everything that we deserved so that we could share in what is rightly His. 
In this case, the person who brings the offering must bring the fat and breast in his own hands. Against the background of fellowship, this clearly teaches us that we must enjoy this for ourselves. We cannot come on the basis of another person's appreciation. The man must bring it to the priest who will then wave the breast before the Lord. This has the idea of a presentation. The priest is effectively saying that the basis of fellowship is the offering of Christ. It is the only ground on which we can be accepted. The fact that it is the breast tells us that we are accepted in the beloved, Eph. 1. 6.  The priest must then burn the fat on the altar to show that the offering was primarily for the pleasure of God. The priest can then take the breast and the right shoulder. The breast reminds us of affection. The shoulder of strength. These are the characteristics of the true priest.
Here we see the thought of a presentation before the Lord. The peace offering must be symbolically presented, as typified by waving it, and then offered. How important for us to realise that when our Lord made peace, He was seen by the Father in all His perfection, presented to the Lord for His pleasure. It is only on this basis that we are free to approach the Presence of a Holy God.
The Lord will give a portion to His own people when they approach Him in worship. It will cost us but we will never lose by bringing to the Lord. He will always give us a portion that is better than the world could ever give. It is not for us to question, or to hold back. We ought to show to the world that the portion of the saints of God is far greater than it can offer. We would all pay lip-service to this but it should be seen in our lives. The Lord pointed this out to Peter when he was concerned about the cost of discipleship, Matt. 19. 29. The principle is that the gain is far more even in this life and the best is still to follow.
The chapter ends with a reminder of the fact that these verses are the law of the offerings. The Lord has set out what He desires. He has made clear the details so that there is no excuse for a shortfall. He has also shown that there is something for those who bring the offering. The  Lord still desires that we approach Him in the appointed way. We do not have to bring animal sacrifices today but there are still general principles that we must always remember. We cannot come in a light way. We must take care to bring what He desires in the way that He desires. This can be summarised by looking to Christ. We must come in a way that shows we are following Him. What we bring is what speaks of Him in His glory.
Are we careful in our approach to the Lord?

Memory Verse: 'This is the portion of the anointing of Aaron, and of the anointing of his sons, out of the offerings of the Lord made by fire, in the day when he presented them to minister unto the Lord in the priest's office', Lev. 7. 35

June 29.	Leviticus 8. 1-21.
The Offerings for the Priests.
The Lord now details the steps that must be taken to prepare the priests for their work.  These details may appear to be a repetition of what had been stated earlier. The first details were given in anticipation of the work. They needed to learn what would be expected of them. The details now concern the entry into that work. In addition, the original details were linked with the place of where the Lord dwelt. They are now linked with the duties of the priest on behalf of the people. The Lord is teaching us that He requires that all who serve are marked by devotion in both respects. It is only those who are consecrated who can minister in His presence. It is only those who are consecrated who can represent the people. It may be that the requirement is the same but we need to appreciate the double responsibility. 
They must bring their garments, the anointing oil and the offerings which the Lord has set down. These are a bullock for a sin offering, a ram for a burnt offering, another for their  consecration and a meal offering of unleavened bread.
The entire congregation was gathered to the door of the tabernacle. This is not something to be done in private. They represent the people so the people must see what is involved. It is also a picture of our Lord as He lived in the world in preparation for His priestly ministry. When they came to arrest Him in the garden He could answer that all His life was lived publicly. We have a High Priest Who has lived in this world. He has stood in the gaze of men and has proved to be without fault.
The priests were to be bathed. This reminds us of the need for cleansing. It is the bathing to which the Lord refers when he says, 'He that is washed (bathed) needeth not save to wash his feet but is clean every whit', John 13. 10. We have a priest Who does not need to be cleansed. Every believer is a priest by virtue of the blood of Christ. This has cleansed us from all sin, 1 John 1. 7.
The clothes are put on the priest. This is another picture of the perfection of our Lord. The garments are symbolic of the glory of our Lord, displaying all His attributes. 
The vessels of the tabernacle are then anointed with the oil to show the need for the Holy Spirit in every form of service for the Lord. Aaron and his sons are then anointed as well. His sons are clothed in their linen garments.
The two offerings are brought next. Here is a reminder of the fact that the Lord alone is without sin. While there may be a picture of His perfection, it is only a picture. God is holy so any who approach Him must be seen to be purged from sin before they come.
The sin offering is first because sin must be put away before any other service can follow. The burnt offering tells us that all service must flow from a life of wholehearted devotion to the Lord. 
Do we recognise our privilege as priests of the Lord?

Memory Verse: 'And he put the mitre upon his head; also upon the mitre, even upon his forefront, did he put the golden plate, the holy crown; as the Lord commanded Moses', Lev. 8. 9

June 30.	Leviticus 8. 22-36.
The Consecration of the Priests.
After the sin offering and the burnt offering, the second ram is taken and slain. This is the ram of consecration. On this occasion, the blood is placed on the ear, thumb and toe of the priest. This pictures consecration in every part of our life. 
The ear speaks of the consecrated hearing. Our Lord was marked by an opened ear for instruction every morning, Isa. 50. 4. He awoke to the word of God directing Him for the day. It also reminds us that we will hear things that are not in keeping with our Lord. While they are not necessarily sinful of themselves, they can direct our thoughts in ways that are not true to our Lord. The result is that we can be open to temptation.
The thumb reminds us of our actions. Our Lord could challenge men to convince Him of sin, John 8. 46. He did no sin, 1 Pet. 2. 22. It warns us of the dangers of a sinful world. There is a constant temptation into wrong actions and we need to be cleansed from the defilement in actions, 1 John 1. 9. 
The foot reminds us of the walk. Our Lord never stepped out of line, He could say, 'I do always those things that please Him' John 8. 29. We are prone to fail in this. It is easy to go in our own way. We need to have a consecrated walk. David reminds us that the blessed man will be careful not to walk in the counsel of the ungodly but will find His delight and direction in the law of the Lord, Psa. 1. 
Aaron and his sons next had to wave the fat and the right shoulder of the ram before the Lord. They show that the fulness and strength belongs to the Lord. A cake and a wafer of unleavened bread are presented with these. This shows the perfection of the Lord. There can be no service for our Lord that is not based on His virtues. The only basis for our approach to God is because of all that He is. Let us never neglect the importance of this. We are called to serve the Lord. He is central to everything that we do.
The remainder of the blood and the oil is then sprinkled on Aaron, his sons and their clothes. The oil is a reminder of the work of the Holy Spirit in our lives. He cannot deal with those who have not been cleansed from sin, hence the blood is applied first. The Lord shows that there is a need for the blood to purge sin and the Spirit to give life. The blood is not enough because there is nothing to break the power of sin. The Spirit is not enough because there is nothing to remove sin. The symbol here is of the fact that those who are cleansed from sin in hearing, deed and walk still need the positive help of the Holy Spirit to prevent them from falling back into these ways. The warning of the Scripture is that all are to heed. In particular, we read, 'Let him that thinketh he standeth take heed lest he fall', 1 Cor. 10. 12. We do well to remember that the time of greatest danger is when we feel the most secure. The devil and the flesh know this and attack at that time.
Are we marked by dedication to our Lord?

Memory Verse: 'And he brought Aaron's sons, and Moses put of the blood upon the tip of their right ear, and upon the thumbs of their right hands, and upon the great toes of their right feet: and Moses sprinkled the blood upon the altar round about', Lev. 8. 24

July 1.	Leviticus 9. 1-24.
The Consecration Completed.
Aaron and his sons had to wait for seven days at the door of the tent. It appears that they had not received a full revelation of all that they were to do. The Lord only revealed the later steps at the appropriate time. This is an important lesson for us. We must obey the Lord in what we know. He will then reveal the next stage to us when we have obeyed the first command. If we fail to obey, we may never receive the second step. Human reason might argue that the absence of complete instructions is a reason not to act. Faith should be confident that we trust One Who knows the way  perfectly. There may be good reason not to reveal the later steps. The obvious one is that the first step of obedience may mean that we are ready for something that would have appeared impossible initially.
On this occasion they are to take a calf for a sin offering and a ram for a burnt offering. The calf must be young. This may suggest the idea of dependence. We are all weak and failing. If we are to accomplish anything, it will be when we rest wholly on His strength. The ram must be without blemish. There is no place for any imperfection. We cannot say that we are given to the Lord and still harbour deliberate sin. We will fail, but this is not to be seen as the norm for our lives.
In addition, the people must bring a kid of the goats for a sin offering. Once again, this is a picture of a steady walk. It shows that the people recognise their responsibility. It is not enough that those who take a lead fulfil what the Lord desires. We must all live in a way that is consistent with our Lord. We must all show the same devotion to our Lord. This is the picture in the calf and lamb for burnt offerings. Finally, they must bring a bullock and a ram for peace offerings with their meal offering. This shows that we are each personally in the enjoyment of fellowship. It is not something which we can know because of the experience of others. The offerings teach us that we must recognise every aspect of the work of our Lord for true priesthood. We cannot approach Him in truth until we acknowledge the fulness of His Work. Sadly, many today fail to take advantage of their right because they are ignorant of the true value of the work of the Lord. Let us never forget that we cannot see the Lord and come into the good of all that is ours in Him until we approach in the right spirit.
Once more, the sin offering is brought first, reminding us of the need for sin to be dealt with before any approach can be made to the Lord. His holiness is such that we cannot be slack in dealing with sin if we wish to know the enjoyment of His presence.
The burnt offering is then brought for the priest who is then fitted to offer on behalf of the people. Here we see the order maintained. Our hearts should rejoice in the assurance that we have a High Priest in Heaven Itself, appearing on our behalf, and He will never need to offer for Himself, He has satisfied every demand of the throne of God.
As Aaron fulfils these requirements and comes down, he raises his hands in blessing upon the people. All the people see the glory of the Lord and fire from the Lord consumes the offerings of the people. They all fall on their faces in fear; such is the character of the law. 
Let us remember that our Lord desires and deserves whole-hearted devotion.

Memory Verse: 'And Moses said, This is the thing which the Lord commanded that ye should do: and the glory of the Lord shall appear unto you', Lev. 9. 6

July 2.	Leviticus 10. 1-7.
Nadab and Abihu.
These verses bring us to a new departure in the ways of the Lord with His people. The Lord has answered the murmurs by providing for the people. Now He will show that His holiness cannot allow men to deny Him in their actions.
The oldest two sons of Aaron, Nadab and Abihu, bring fire and incense in their censers. We are told that it is not what the Lord commanded. It is likely that they have brought the wrong incense. It is possible that the time is wrong. The Lord shows His displeasure. He sends  to consume them. The precise reason is not important. The Lord wants His people to understand the lesson which He gave to Moses. No one must approach His presence in the wrong way. This does not mean that He condones other actions which do not receive the same judgement. He has just given instruction to the people. He wants them to understand how serious these principles are. The same was true for the Church. Ananias and Sapphira both died for lying to the Holy Spirit, Acts 5. 1-11. Our Lord is holy and He will not lightly allow His work to be defiled.
Aaron appears to question what has happened. Moses has to tell him that it is a fulfilment of the word of the Lord. He will be sanctified in those who approach and glorified before the people. This appears to be enough for Aaron. He does not question further. Let us take note of this. The fact that it is repeated in the case of Ananias and Sapphira teaches us that the same principle applies today. The purpose of the Lord for us today is the same as it was then and throughout the history of Israel. He wants to have a place to dwell with His people where His glory is seen to the exclusion of everything else. This demands holiness on the part of all who come near. We may go through a form but we cannot truly approach unless we live holy lives. We should be as careful as Aaron to heed the word of the Lord as soon as it is presented to us.
Aaron's cousins are called upon to remove the dead bodies. The priests could not do so without contracting defilement. There is a new aspect of the holiness of the Lord in this. The priests were allowed to be defiled for an immediate relative. The lesson here is that this is not true when disobedience is involved. These sons of Aaron were under the judgement of God. Aaron and his other sons could not associate with them because it would deny the holiness of the Lord.
The rest of the nation may mourn. Indeed, they should mourn. In this instance, it is not so much a show of respect, it is an acknowledgement that we are all under sin. The judgement that came on Nadab and Abihu could equally have fallen on many who murmured. It could have fallen on the people who made and worshipped the gold calf. In mercy, the Lord overlooked their sin. He would not do this with the priests who should set an example. He used them to warn the people of the consequence of disobedience. Sadly, they overlooked the severe judgement and remembered the times when the Lord showed mercy.
Are we careful to acknowledge the holiness of the Lord in all our ways?

Memory Verse: 'Then Moses said unto Aaron, This is it that the Lord spake, saying, I will be sanctified in them that come nigh me, and before all the people I will be glorified. And Aaron held his peace', Lev. 10. 3

July 3.	   Leviticus 10. 8-20.
Clean and Unclean.
The priests are warned that they must not drink wine nor strong drink before they approach the holy place. The Lord is teaching them that they must behave in a way that is fitting for His presence. This requires them to ensure that they are not hindered by any form of intoxication. It may be that Nadab and Abihu acted as they did for this reason. It is still true today, that we must approach the Lord in full control of our faculties. The lesson is wider in that we should avoid everything that may dull our senses either mentally or spiritually. This can happen when we allow human reasoning to guide us. It may be that circumstances will give us an inaccurate perspective. In all things, we must be guided by the Lord.
The thought of this prohibition is that they would not be clear in their discernment. As a result, their reactions may be harmed. The lesson for us is that we are to be alert in our dealings. This is true physically and mentally. It is much more important spiritually. This will mean that we are prepared to avoid those things which may be legitimate but not beneficial. We must be able to judge quickly between what is clean and what is unclean,  holy and the unholy. If we fail to do so, we may find that problems will come which could have been avoided. 
The Lord tells Aaron and his sons to take the meal offering and to eat it beside the altar. The Lord has given this as their food and they must show their appreciation. It may be that they would be tempted to fast. It may be that they would feel unworthy of this privilege. The Lord wants them to recognise that they must not act in a way that condones sin, which they could do by fasting. Also, they must not take the blame for someone else's sin, which they would do by claiming they were not worthy. Either of these are actions which we are all tempted to do from time to time. This is why there is a need for a clear head to make an accurate assessment. As far as we are concerned, the devil may well tempt us to act in this way. He would then try to discourage us. The Lord wants us to understand that all we have comes to us as a result of His grace. It does not depend on our holiness. We need to examine ourselves, but we must still claim the value of the blood of Christ as the ground for our acceptance, 1 John 1. 7, 9.
In addition, they must eat the wave breast and heave shoulder. These speak of our Lord in all His perfection, in life and death. It is the provision for the priests and their family. They, in picture, must do what we must do in spirit. The child of God needs to feed on Christ. Again, the devil may try to stop us. He will remind us of our sin. He knows that if we feed on Christ we will be strengthened against his attacks.
Moses seeks the sin offering, but he finds that it has been burnt. He is angry at this but Aaron points out the reason. In view of what has happened, it would be inappropriate to eat the offering. The priest cannot eat an offering which was for himself. Aaron is associated with the sin of his sons, although he was not guilty of the act.  This again reminds us of the dangers of association. We must never think that sin in the family or the assembly can be viewed as relating to someone else. We are all guilty before the Lord until it is put away. 
Are we careful to ensure that we are fully alert as we approach our Lord?

Memory Verse: 'And that ye may put difference between holy and unholy, and between unclean and clean', Lev. 10. 10, 
July 4.	Leviticus 11. 1-20.
Clean and Unclean Animals.
The Lord now gives instruction regarding the matter of clean and unclean animals. A basic principle is apparent for all clean animals. They are specifically fitted for their environment. 
The first details are given for land animals. There are two requirements that must be fulfilled. The animal must chew the cud and divide the hoof. Chewing the cud requires the animal to take time to digest its food. This suggests the idea of meditation. It is not enough that we read the scriptures or even learn them. We need to meditate on them so that the truth becomes a part of our lives. It is only in this way that we will be transformed into the image of our Lord Jesus Christ. This is the desire of God for us. We live in a world where there are frequently occasions when a decision must be taken quickly. We ought to be in touch with our Lord such that we are not taken by surprise when these circumstances arise. 
Dividing the hoof suggests the need for separation. There should be a clear distinction between the way of the world and the way of the believer. The world is in the lap of the wicked one. There will be variations in actions but, in general, men will be looking for some gain for themselves. Iy may be seen in blatant acts that are designed to undermine any who stand in the way of the person. It may take more subtle forms such as trying to earn favour with God or men. It may be simply looking for an easy life. All of these show an underlying desire to promote oneself. Our path must not be the same as that of the world. We must be governed by the word of God even if it does not help us. Our lives must show clearly the  distinction between good and evil in the sight of God.
The second class to be considered is the water creatures. In this case, if they have fins and scales, then they may be eaten. These are fitted to live in water. Some other creatures such as whales or dolphins live in the water, but they are not solely water creatures, they have to come to the surface to breathe. They must not eat these. This reminds us that our lives must bear a clear witness to our Lord.
The Lord tells the people that the uncleanness extends even to touching a carcass. Men would argue that this is unnecessary, but the lesson of association is being taught. Contact with something that is unholy will be detrimental to our spiritual life. We are not expected to avoid all contact with the world, 1 Cor. 5. 10, but we must take care to cleanse ourselves after contact to avoid defilement.
The third class to be considered is fowls. On this occasion, the Lord gives a list of what is unclean. These are mainly the birds of prey. This suggests that the Lord wants us to learn that we must never make a prey of others. The conduct of such creatures is contrary to the quiet and peaceable lives that the Lord wants us to live. The cuckoo is included, probably because it will allow other birds to build a nest and then take over. It may not be the same aggression as the bird of prey, but it is still unworthy of the Lord. The final unclean birds to be identified are those which do not fly. This suggests those that fail to fulfil their calling. This reminds us that it is just as serious to fail to fulfil what the Lord desires as it is to do that which is wrong. We should seek to please our Lord at all times.
Are we careful to show that we are different by the lives that we live?

Memory Verse: 'Whatsoever parteth the hoof, and is clovenfooted, and cheweth the cud, among the beasts, that shall ye eat', Lev. 11. 3

July 5. 	Leviticus 11. 20-47.
Creeping Things.
The Lord moves to consider things that creep on the ground. On this occasion, the principle is that there are creatures which leap and fly as well as creep. Four of these are specifically named as clean. Any other creeping thing is unclean. This reflects the curse that was laid on the serpent in the garden. These are creatures which cannot rise above the earth. The picture is that they will draw the saints of God down to the level of the world. 
The uncleanness is extended to touching as well. In the garden, the woman added to the word of God by saying that they could not touch the fruit. The Lord now teaches the people that their holy calling will be compromised if they touch. The forbidden creatures are all identified symbolically with some characteristic which is unholy. This reminds us that any contact with things that are sinful will defile us. We may not sin directly, but we still need to be cleansed because of the association. They are not forbidden to touch. What they need to recognise is that they are made unclean by the touch. This brings a picture of truth that is clearly taught in the New Testament. We cannot avoid contact with sin. What we must do is prevent it from affecting us. Individually, we must apply the word of God to cleanse us. Collectively, those who sin must be dealt with in an appropriate manner for their specific sin.  Here we see the reminder of the character of sin. We must remember that the unclean will always defile the saints of God. Even a little contact will enter into our thinking and defile us. Paul tells us clearly how we can apply the word of God to our thoughts so that we are cleansed, Phil. 4. 8, 9.
The Lord emphasises that we are made unclean by touching the carcase. This may suggest matters over which we have no control. It is possible on occasions to avoid contact with uncleanness. We should try to do this as far as we can. There are situations over which we have no control. We live and work among ungodly people. We see and hear things without warning. Even in the time it takes to switch off something unsavoury, the defilement has come. We must recognise the effect that this may have and act to counter the influence. We must maintain true holiness. It is not enough to make a show in our outward appearance. We need to be alert and to act quickly to avoid more serious issues.
The principles are applied to the pots and pans as well. The defilement can come in many ways. One thought here is that there may be a lingering effect which we overlook.
The only exception is made for a pit or well where there is plenty of water. In this case, the cleansing effect of the water is seen as adequate. This, too, is a lesson for us. We wash in the water of the word of God. If our hearts are filled with the Word, then it will have its influence upon us and cleanse us from the defilement that we contract day by day. Insofar as we cannot escape the corruption that is around us, we need this provision constantly. The devil has seen to it that the world will always have at its disposal the means to ensure that the minds of all are attacked, if not corrupted. We have the answer, but only as we are constant in washing in the water of the Word of God. The holiness of the Lord is tied up in this. We must maintain separation from the evil.
Are we careful to avoid the defilement of sin, even by association?

Memory Verse: 'And for these ye shall be unclean: whosoever toucheth the carcase of them shall be unclean until the even', Lev. 11. 24
July 6.	Leviticus 12. 1-8.
Purification at Birth.
The Lord now outlines what a mother must do after the birth of a child. This reminds us that the child is tainted by sin from its birth. It does not take long for a child to learn how to manipulate people. A cry for help can quickly become a cry for attention. Men may proudly think themselves to be pure. Many will compare themselves with past generations using their limited criteria. Even these are sinful because they are biased in favour of their own ideals. They do not wish to expose themselves to the holiness of God. The sin of the Pharisees was that they applied standards which suited themselves. We are all prone to do the same. We need to come honestly into the presence of the Lord and recognise where we need to be cleansed. It will be sure to give us reason for humility and self-abasement.
For the first seven days after birth of a son, the mother was rendered unclean in the sight of the Lord. After this, she must ensure that he his circumcised. She is then unclean for a further thirty-three days. This makes a total of forty days. It is a period of proving. She must appreciate the need for holiness in the sight of the Lord. She cannot touch any holy thing. She cannot enter the sanctuary unto the time is fulfilled. In this time, she could reflect on her calling to raise up the child in the fear of the Lord. 
For a daughter, these times were doubled. There is no obvious reason for the difference and  no explanation is given. It is possible that the difference is because, symbolically, the son has had the flesh cut off by the act of circumcision.
After her period of separation, the mother must bring a twofold offering. She will bring a burnt offering and a sin offering. The burnt offering is a picture of devotion. There are two aspects to this. She is showing her devotion to the Lord in bringing up the child. Also, she is showing that she is giving the child to the Lord. The sin offering can equally be applied to the mother or the child. Whether she confesses her own failure or the failure of the child, she acknowledges that the Lord is holy. 
In general, the burnt offering would be a lamb. The sin offering is always a pigeon or a turtle-dove. No distinction is made between male and female. This shows us that there is no difference in the sight of the Lord in respect of sin. Whatever may be the calling, the same sacrifice is required in order to be purified in the sight of the Lord. In the New Testament the principle is extended to the matter of social status and race as well as gender,
The Lord, as always, allows for poverty. In such a case, a pigeon or a turtle-dove can be brought for the burnt offering as well as the sin offering. The Lord will never make an unreasonable demand on his people. Mary brought this offering, Luke 2. 24. It shows us that our Lord identified Himself with men in their most needy state from the beginning of His life.
Are we careful to cleanse ourselves from every defilement of sin?

Memory Verse: 'And if she be not able to bring a lamb, then she shall bring two turtles, or two young pigeons; the one for the burnt offering, and the other for a sin offering: and the priest shall make an atonement for her, and she shall be clean', Lev. 12. 8
July 7.	Leviticus 13. 1-17.
Leprosy Diagnosed.
The Lord now raises the issue of leprosy. He explains the steps that the people must take to preserve their purity. The first step is to distinguish between leprosy and a scab. This is an important distinction. Leprosy is a picture of sin. The thought here would be that we need to take care to distinguish between a path of sin and a slip into sin. While we must never condone sin, we also need to recognise that we all sin from time to time. The Lord does not expect us to deal publicly with every failure. Just as the Israelite with a scab was to be pronounced clean, so the believer who slips should not be treated as if they were guilty of consistent sin. There are clear instructions in the New Testament for dealing with those who act in rebellion and sin, 1 Cor. 5, Tit. 3. 10.
The plague must be deeper than the skin. This is a picture of character rather than isolated actions. If the plague has not gone below the skin, the man must be shut up for seven days and examined again. If there is no evidence of spreading, then it is to be treated as a scab, and not leprosy. Let us bear this in mind as we deal with sin in the lives of believers. Although there may be no immediate evidence of consistent sin, there is always the possibility that an isolated sin may develop into a sinful character. Every sin that we commit makes it easier to sin again. If the sin is not repeated, there is no evidence that it was anything more than a slip. It should be treated as such and the person accepted in full fellowship on this basis. 
If the leprosy is such that there is clear evidence at once of its character, then the man is to be pronounced unclean at once. If there is evidence of depth to the sin or of repetition, then the person must be dealt with in an appropriate manner. The intention will always be that the believer will be saved from going into a life of sin and rebellion against God. This may appear harsh at first, but if it is performed in a right spirit, it should awaken the person to the true nature of their action. There are serious dangers in whatever course of action we take. If we are too hasty, the danger is that the saints will be discouraged because every slip may be examined and exposed. If we do not act when we ought, the danger is that others may be led into sin. If we act in a harsh way, we may encourage someone to rebel rather than to repent. Two principles must be foremost in any act of discipline. Firstly, those taking a lead must be first to recognise that they are equally prone to failure. Secondly, the clear intention must always be so that a person can be restored to full fellowship with the Lord and His people.
If the leprosy covers the whole flesh, then the man is pronounced clean. In this case, there is some other explanation for the change. It could be ageing, for example. It could be a different skin disease. Leprosy is manifest by something out of character with the whole. 
The Lord allows for the fact that leprosy may be healed. The only records of healing are Miriam and Naaman.  The Lord foresees all and provides for every situation even if it may never occur. This is because we should have every reason to anticipate restoration today.
Are we careful to judge sin as soon as it appears?

Memory Verse: 'When a man shall have in the skin of his flesh a rising, a scab, or bright spot, and it be in the skin of his flesh like the plague of leprosy; then he shall be brought unto Aaron the priest, or unto one of his sons the priests', Lev. 13. 2

July 8.	Leviticus 13. 18-39.
Further Diagnosis.
These verses deal with other instances when leprosy may be suspected and the way in which it may be recognised.
The Lord now deals with a boil which shows some appearance of leprosy. The idea here may be that there is something which appears as a result of some circumstance. It may be harmless at first. In this instance, the boil does not heal as we would expect. When the boil should be healing, it leaves the red spot associated with leprosy in the flesh. This may picture the danger that the circumstances of life can bring us into situations where we sin. The idea is seen as Paul writes to the Corinthians. He warns them that there are things which may be legitimate, but they are not necessarily expedient or edifying, 1 Cor. 6. 12, 1 Cor 10. 23. We need to be aware of the dangers that may arise even from legitimate activity. We all need to work. We all need to eat. We have to mingle with the world. The danger with any other these activities is that we can take them to excess. This may happen if we accept overtime that interferes with our spiritual activity whether private communion with the Lord or fellowship with the saints. Overeating leads to gluttony. Friendship with men in the world will always tend to draw us away from the Lord. We need wisdom to stop as soon as our spiritual life is compromised. We must fulfil our responsibilities faithfully. This often will require us to go beyond the letter of the law. An employee who never works past the minute set for the end of the day will often fail to complete the work that would be expected from someone in their position. This is as much sin as accepting extra work that is not necessary at the expense of our spiritual life. 
The second instance is where the flesh has been burned and a spot appears. This is a similar issue to the previous one. It may be that one is a result of circumstance, the other is the result of direct opposition. We are in a hostile world. There will often be people who set out to bring us down in our testimony. We need to ensure that we are alert to the danger that our response to such actions may lead us into sin. The lesson of Hannah is instructive here. When she was 'sorely provoked' by Peninnah, she took her complaint to the Lord, 1 Sam. 1. There is a warning here in the action of Elkanah as well. He failed to understand and to sympathise with his wife. We could prevent a lot of damage by showing true sympathy. 
The Lord now turns to a spot in the head. This warns us that there is a danger that our minds may be affected. It may be that we are not guilty of a sinful action. This does not excuse us. Paul speaks of the effect of the command, thou shalt not covet, Rom. 7. 7. It was the difference between seeing his life as blameless, Phil. 3. 6, and confessing that there was nothing good in him, Rom. 7. 18. Sins are not only things like immorality and murder. It may be only in the mind. It may be also that the error is doctrinal rather than practical. 
Once more, there is provision for a clear-cut case of leprosy. This would be the case when someone is openly teaching error and refuses to renounce that error. There is also provision for cases where the matter is open to question. In this case, it may be necessary for the man to be shut away for two weeks. We must hold fast to the truth.
Are we careful to discern between isolated failures and continuing in sin?

Memory Verse: 'But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the other skin, but be somewhat dark; then the priest shall shut him up seven days', Lev. 13. 26
July 9.	Leviticus 13. 40-59.
Other Forms of Leprosy.
The Lord now deals with the other situations where there may be evidence of leprosy. The first is when a man loses his hair. The baldness of itself is not evidence of leprosy. This is set against the background of a time when people would see a full head of hair often with a beard as evidence of vitality. If the hair falls out, they might be tempted to think that this is evidence of disease.  The Lord counters the common thinking by stating clearly that this is normal. In contrast, if there is evidence of a sore developing in the head, it must be checked in the same way as any other leprosy. This is a picture for us of the need to discern in all our dealings. It may be that the loss of hair could suggest an apparent loss of spiritual vitality. Even in this, it may be that there are reasons why someone may not be engaged in the outward aspects of the work but they can still be active in hidden aspects. Hours of prayer and private witness are as effective as public preaching. This is not a direct evidence of sin. Certainly, there is a need to ensure that spiritual activity is not being displaced by secular. The real issue comes when the evidence of sin arises. Once again, the fact that it is in the head suggests something which is not an action. It may be a false doctrine. It may be wrong thoughts coming to the fore.
The Lord now explains what must be done to the leper. His clothes are torn. This is an indication that his character has been compromised. His head is shaved. This suggests that his mind has been corrupted. His upper lip is covered. This indicates that he has no moral right to teach. He warns people that he is unclean. He has no place among the people of God. The fact that the judgement affects both clothes and head shows that we must not distinguish between doctrinal or practical sin. False doctrine leads to wrong conduct and wrong conduct will demand setting aside the truth of God. The judgement of the Lord clearly implies that the leprosy is temporary. The wording does not suggest that there cannot be any restoration.  The same is true for discipline among the saints. The intention of any act of discipline is that the person should be restored. If we do not envisage this, then we need to ask whether we are right in our action. It may be that there are serious consequences. It may be that the action necessary for restoration will be painful. It still must be the intention.
The Lord tells of the possibility of leprosy in clothing. This has the idea of character. It may be that some action can render a person unfit for particular service. It could be in any form of garment. We need to maintain our character in the sight of men without giving reason for any charge to be brought against us. Once again, it is brought for the priest to consider, and he will shut away the garment for seven days, so that it may be determined whether it is a case of a leprosy that will spread, or whether it is another cause.
If there is leprosy, then the garment must be destroyed. It cannot be allowed to remain. The same is true if the plague remains after a further seven days. If the colour changes, the offending part can be removed and then a further test is made to see whether the plague will come back again. If the plague can be washed out and not return again, then the garment is pronounced clean. Once more, there is careful instruction to prevent leprosy from spreading through the camp.
Are we careful to maintain a blameless character in the world?

Memory Verse: 'This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or woof, or any thing of skins, to pronounce it clean, or to pronounce it unclean', Lev. 13. 59
July 10.	Leviticus 14. 1-8.
The Cleansing of the Leper.
The Lord now gives details of what a leper must do when he is cleansed. It is implied that he will be cleansed. The Lord never desires that any should be cut off for ever. Although the leper goes to the priest, the priest still goes out of the camp to him. The leper cannot come into the camp until he has been pronounced clean. There are two aspects to this. Firstly, it reminds us that our Lord went outside the camp in order to suffer for us. He came to where we were in every detail. Secondly, we have reason to expect that a person who is saved will show the change in their lives. Their life should show that they can be received into the company of saints with confidence. 
It is interesting to note that this is in the day of his cleansing. It is not as some time after he has been cleansed. This can be compared to the New Testament pattern of believers being baptised as soon as they confess their faith. True faith involves a complete change of life. The believer should have no place for many of the things which he practised before. His choice of company should be different. For this reason, the saints should be ready to welcome him.
The first requirement is that there is no evidence of leprosy. If a person is truly saved, they should show this by turning from the sins of the past. It may be that there are repercussions which are not easily healed, but they must still make the effort to put matters right. We have a right to be suspicious if a person professes faith and has no desire to put right the sins of the past.
The leper must bring two birds with cedar wood, scarlet and hyssop. The first bird is then killed over an earthen vessel in running water. This clearly teaches the need for sacrifice. Nothing but the blood of Christ can answer. The fact that it is a bird suggests poverty. The leper lost everything because of his disease. In the same way, the sinner comes as someone who has nothing to pay, Luke 7. 42. The bird dies in place of the leper. The cedar wood is dipped in the blood that is collected. This pictures the glory of man being covered by the blood. The scarlet might suggest his righteousness. The hyssop is used to apply the blood. Every part tells that the blood is basic to the cleansing, 1 John 1. 7. Finally, the living bird is dipped in the blood then released into the open field. This may picture the removal of our sin as the bird flies away, never to return. It may also picture the life of God given to us so that we rise above the things of earth.
The leper must then wash himself and his clothes then shave his hair. At this stage, he is free to return to the camp. Even after this, he must not enter his own tent for a further seven days. This is a picture of a time of waiting. It reminds us that we only come into the good of our salvation fully after our life on earth. It also shows that salvation is the first step on the pathway of obedience to the Lord. The evidence of true faith is that the person continues in the ways of God.
Are we living in the good of our salvation?

Memory Verse: 'And he shall sprinkle upon him that is to be cleansed from the leprosy seven times, and shall pronounce him clean, and shall let the living bird loose into the open field', Lev. 13. 7

July 11.	Leviticus 14. 9-32.
The Eighth Day.
The Lord now explains what is needed to complete the cleansing. These are the final acts that the leper must do in order to complete his acceptance. 
On the seventh day, he must shave all his hair from his head and face. The hair would be an evidence of the strength of the man. By shaving, he is showing that he has no strength in light of his leprosy. We always need to remember that we have no strength to withstand the flesh.
He must bring two he-lambs, a ewe-lamb, a meal offering and a log of oil to the priest. He will then present the leper and his offerings to the Lord. 
The first lamb is offered for a trespass offering. There is uncleanness in the camp so, even if the man could not avoid defilement, he must present his trespass offering. The blood is then taken and applied to his ear, thumb and toe, in the same way as it was for the priest. Here is the statement that the sin in hearing, deed or walk is confessed and cleansed.
The oil is taken next. This speaks of the Holy Spirit as He seals the work of Christ. This is a picture of the power to overcome in future as well as the cleansing from past sins. The oil is placed on the same parts as the blood. The Lord does not just cleanse the guilt of the past. He gives power to live in future. The remainder is poured over the head. This speaks of the anointing of the Holy Spirit to enable service worthy of the Lord. The Spirit of God is adequate for every sphere of life. He will help us to control what we hear and retain. He will help us with the things that we do. He will help us with the character of our life. 
After this, the sin offering, the burnt offering and the trespass offering are all brought in order to complete the work of atonement. Let us notice this carefully. The burnt offering speaks of devotion, the meal offering speaks of a changed life. Both of these should be seen before the cleansing can be considered to be complete. If the Holy Spirit does His work of conviction in the heart and conversion in the life, there will be a change. While we must not expect perfection at once, we ought to see evidence of a change when someone is truly saved. There is a danger that we can sometimes separate the act of faith from the change of life. This is not true to Scripture. The Lord is clear that the fruit in the life is the evidence of salvation, Matt. 7. 20. John preached that those who asked to be baptised should show evidence of a change of life, Luke 3. 8-14.
The Lord provides an alternative for the poor. There is to be no bar on the basis of inadequacy, our Lord is sufficient for all. On this occasion, the lamb for the burnt offering is replaced by two turtle-doves or pigeons. He must bring both a sin offering and a burnt offering. This emphasises the need for sin to be put away as well as positive devotion. We cannot claim to be devoted to the Lord and still continue to sin.
Are we careful to avoid defilement from what we hear as well as what we say or do?

Memory Verse: 'And the priest shall take some of the blood of the trespass offering, and the priest shall put it upon the tip of the right ear of him that is to be cleansed, and upon the thumb of his right hand, and upon the great toe of his right foot', Lev.  14. 14

July 12.	Leviticus 14. 33-57.
Leprosy in the House.
The Lord now outlines a situation where there is leprosy in the house. This teaches us that we need to guard the house as well as individuals from defilement and sin. As far as we are concerned today, it may also reflect the concern that sin among the Lord's people must be dealt with in an appropriate manner. 
The pattern for dealing with the leprosy is the same as in other circumstances. The priest is informed and the house is inspected. If there is doubt, it is then left for seven days. At the end of this time, it is inspected again. If the plague has spread, the affected stones must be removed and the house scraped. All the dust must be taken outside the city to ensure that there is no obvious cause of infection remaining. This shows us the holiness of the Lord. He cannot be associated with anything that brings dishonour on His name. This could occur if care is not taken to remove the root of the problem. Just as we preach that the sinner cannot cover his sin before God, so we cannot overlook or cover up sin among the saints. The house reminds us that natural affection might be a reason why we try to avoid the full claims of God. 
After the stones are removed, new stones must be put in their place and the plaster renewed on the wall. The character of the house must not be compromised. It is important that there is nothing lacking. It is not adequate to try to remove the evil without ensuring that there is good put in its place. This is a principle that we ought to consider as we think of the work that we do. It is easy for us to avoid the appearance of evil in our lives in a legalistic way, but we need to recognise that we must do that which is good as well. The testimony of the Lord will be marred because there is too much emphasis on the negative. As the world watches our lives, they may see evidence that we avoid sinful practices or associations. It is not always as clear that these sinful occupations are displaced by something wholesome. We need to consider whether we give the impression that we are truly satisfied by the  things which we do. It may be that the world does not want to accept this. What we must do is ensure that we do not give reason for them to think that we are losing out by our actions. In addition, we must remember that we cannot live in a vacuum, Unless we fill our lives with good, we will find no profit in simply avoiding the evil practices of the world.    We should be filled with the Spirit of God by allowing the word of God to fill our thoughts and hearts, Eph.5. 18,19; Col. 3.16.
If the plague returns, then the house must be destroyed. There is no place for sin to be permitted among the saints
If there is no plague, the house is clean. The same procedure is followed for the cleansing as for the leper himself. Although the house could not be guilty of sin itself, it is corrupted by the defilement of sin. The house must be cleansed in the same way as the person so that the holiness of the Lord is upheld.
Do we recognise the corrupting effects of sin in the home?

Memory Verse: 'To teach when it is unclean, and when it is clean: this is the law of leprosy',  Lev. 14. 57.

July 13.	Leviticus 15. 1-33.
Defilement.
The Lord now deals with defilement. There is a medical reason in that others might become infected by contact. There are spiritual lessons for us as well. There are many ways in which we may be defiled by contact with things that are not wholesome. We cannot avoid every form of contact however there are some clear guidelines which we can follow. In general, we should avoid unnecessary contact with anything that might defile. This cannot be an absolute standard because there are instances where we have to work with people who are ungodly. We have to listen to language which is unhealthy. We should also show the love of God to those whom we meet even if their conduct is not wholesome. We cannot make any rigid rules for such a situation, There may be times when we are right to help even if it means facing danger. There may be times when we are right to desist even if it does not appear harmful. We need to judge every situation with the help of the Holy Spirit.
The principle that is seen here is that we must not bring shame on the testimony of the Lord by association with sin. There are clear guidelines when a professing believer is concerned. Those who commit blatant sin must be put away, 1 Cor. 5. We must separate from those who are unruly or disorderly, 2 Thes. 3. 6-12. We must reject those who set out to divide the saints, Tit. 3. 10. 
The extent of defilement is seen that every area of life is affected. This is the principle that the Lord taught. Matt. 15. 10-20. The Pharisees were careful to maintain an outward purity but they ignored the real defilement. 
Whenever there is contact with uncleanness, those who make contact are unclean. None of us can be exempt from this defilement. Some may be able to limit it more than others. What we must do is to ensure that we act to cleanse our hearts and minds when we are defiled. There are two steps which must be taken. Firstly, the person must wash himself with water. Secondly, he must separate himself until the evening. The first requirement has the idea of applying the word of God to our situation. As soon as the contact occurs, we should fill our thoughts with the wholesome things that Paul details for us, Phil. 4. 8. In this way, our minds are cleansed from the defilement because the truth displaces the corrupt. The second requirement is linked to the daily burnt offering. There is no direct sin, so no sin offering is needed, but the person needs the value of the offering to remove defilement. We have the assurance of the value of the blood of Jesus Christ to cleanse us, 1 John 1. 7.
When a person is cleansed from his defilement, he must wait for seven days to prove it. This is a picture of the need for someone to prove in his life that his sin has been put away. Anything that has been associated with his defilement must be put away. It may be that this includes things which are legitimate of themselves. They are still associated with his sin. Finally, he must bring two pigeons or turtle-doves. He must present a sin offering and a burnt offering. The offering is an acknowledgement that he is nothing of himself. He states in picture that his sin has removed anything in which he could boast. On this basis alone, he is accepted in the sight of God.
Are we careful to avoid defilement by contact with sin?
Memory Verse: 'Thus shall ye separate the children of Israel from their uncleanness; that they die not in their uncleanness, when they defile my tabernacle that is among them', Lev. 15. 31
July 14.	Leviticus 16. 1-6.
Preparation for Approach.
The Lord now gives instruction for drawing near after the death of Nadab and Abihu. They came before the Lord in the wrong way. This was a deliberate act but it highlights the need to acknowledge the holiness of the Lord at all times. The Lord now states that only the high priest is allowed to enter into the holiest and then only once in the year. He states that this is so that he does not die. The contrast between the sinfulness of man and holiness of the Lord is so great that there is always a fear of death. There was no way in which this could be averted under the law. The elaborate ceremony that is outlined here only mitigated the danger. We do well to remember this as we come near. We can approach with boldness because of the perfection of the work of Christ, but we should never forget the immense privilege. The demands of the holy throne have been fully met, but the price can never be measured.
Aaron has to bring two offerings before he is able to enter. These are a young bullock for a sin offering and a ram for a burnt offering. The first is needed to put away sin. Over the course of the previous year, Aaron would have sinned many times. Some of these may not have been recognised. The bullock acknowledges these and covers the guilt. The idea of atonement is a covering. It is the word that is used for the coating that was painted on the inside and outside of the ark before the flood. There is a similar idea in  both cases. It is, in effect, a seal to allow the person who is covered to escape from the judgement of God. Once this has made, he must bring the burnt offering. This speaks of a steadfast devotion which will only stop with death. The bullock pictures the One Who would come to fulfil every demand of God. It is a picture of strength that overcomes obstacles. The bullock will not be turned away. Its strength means that it can fulfil its work even if the path is strewn with hardship. Our Lord, Who answers to the bullock, could not be turned away by any degree of hostility. He faced open attack. He faced deception. He endured every wile that the devil might attempt. Nothing could stop Him from, fulfilling the will of God. Aaron, like ourselves, can only approach on this basis. The Gospel demands that we identify with our Lord in His death, crucified with Christ, that we should live with Him, Rom. 6.3, Col. 2. 12.
Aaron has to wear his linen clothes. He is not to wear the garments for beauty and glory. He is coming in a way that shows that he has no beauty or glory of his own. We should rejoice in the knowledge that there is One Who is always in the Presence of God on our behalf. He does not need any offering for Himself. He has entered in His own glory. As a result, we draw near without fear of death.
In order to maintain the holiness, Aaron must wash before he can put on the garments. All this is a picture of our Lord Who cannot be touched by sin. Men must perform a ceremony in order to be a picture of Him. He is pure within and without. He is fitted to approach the Lord and to give us access as well.
Are we careful to purify ourselves as we approach the Lord?

Memory Verse: 'And the Lord said unto Moses, Speak unto Aaron thy brother, that he come not at all times into the holy place within the vail before the mercy seat, which is upon the ark; that he die not: for I will appear in the cloud upon the mercy seat', Lev. 16. 2

July 15.	Leviticus 16. 7-19.
The Reconciliation.
The Lord now explains the steps that must be taken to complete the process of atonement.  The goats must be presented to the Lord. One will then be taken as the scapegoat. The other will be offered for the people. It is important to note that, although the scapegoat will be taken into the wilderness, he must first be presented to the Lord. Once the goats have been allocated, Aaron can start the process of reconciliation. The first step is to present the sin offering for himself. This reminds us that even the high priest is not free from sin. It is one reason why this is only a picture. Neither the offerings nor the offerer are adequate to meet the demands of God in perfection. We can rejoice in the assurance that our great High Priest cannot be touched with sin as we are. He has the right of access into the presence of God itself at all times. More than this, because He has entered, we are free to draw near. 
Aaron has to bring a censer full of burning coals from the altar of incense. He puts incense on the fire so that he does not die as he approaches. We read the expression, 'that he die not' throughout the details. Without the Work of Christ, there is always a fear of death. The demands of Divine holiness can never be met in reality. It is only mercy that provides access to man in anticipation of what Christ would accomplish. The incense pictures the fragrance of Christ in which we are accepted, Eph. 1. 6.
He next brings the blood of the bullock and sprinkles it on the mercy seat once and seven times in front of it. This is a picture that his sin has been covered in the sight of God. The throne of God is satisfied and the defilement of sin has been removed. In total, the blood is sprinkled eight times. The blood on the mercy seat suggests the thought that our Lord sat down on the right hand of God after He had offered one sacrifice, Heb. 10. 12. The seven times in front of the mercy seat suggests the completeness of the work. It has answered every challenge that could be brought. We can rejoice in the assurance that the work of Christ is complete. It does not only answer for sins that we have already committed. It will answer for those that we may commit in future as well.
The process is repeated with the goat of sacrifice. The sins of the people must be dealt with as well as those of the priest. Although it is only the priest who enters the holy place, the sins of the people will still defile it. The same principle applies today. Any sin will defile all the company. It must be dealt with in the appropriate manner.
Throughout this time, no one else is allowed to come into the sanctuary. This is yet another reminder to the people of the holiness of the Lord. The Israelites would remember what had happened to Nadab and Abihu. They may well stand outside in fear at the thought that the high priest had gone into this awesome place. The fear of death could never be far away for those who feared the Lord. They had constant reminders that death is the judgement for sin. We can look to the throne of God. Our high priest is there. This gives us the assurance that we have life in Him.
Are we thorough in confession of sin as we approach the Lord?

Memory Verse: 'And he shall sprinkle of the blood upon it with his finger seven times, and cleanse it, and hallow it from the uncleanness of the children of Israel', Lev. 16. 19

July 16.	Leviticus 16. 20-34.
The Scapegoat.
Once the Holy Place has been sanctified, Aaron must take the scapegoat. The sequence is important. Until the demands of God are met, there is no value in confession. As far as we are concerned, the lesson is that our confession must be a recognition of the character and claims of God. While we can claim the assurance that our sin is cleansed by confession, we must never belittle what this means. It is certainly not adequate simply to list those failings which we have recognised. 
Aaron places his hands on the head of the goat and confesses all the sins of the children of Israel over him. Symbolically, the sins are transferred to the goat. This reminds us that sin must always be confessed before it can be put away, 1 John 1. 9. The exact nature of the confession will vary depending on the sin. It may be confessed before God alone. If others are affected, it must be confessed before them. True confession will involve repentance and  a change of life. The holiness of God demands that sin must be exposed and put away in a way that is consistent with His character.
The goat is taken away into a deserted place by a fit man. This is a picture of the desolation of the darkness when Christ suffered for our sins. We can never fathom the full meaning of His cry, 'My God, My God, why hast Thou forsaken Me?', Matt. 27. 46. He suffered the Just for the unjust. He took the full weight of our sins on Himself, 1 Pet. 2. 24. We can rejoice that He has fulfilled what this goat could only picture. The goat would never return. In the same way, He has removed our sins 'as far as the east is from the west', Psa. 103. 12. They can never be brought to remembrance again. The contrast is that the sins of the nation were remembered every year but our sins have been settled eternally, Heb. 10. 3.
After all this is done, Aaron can return, take his garments, and offer the burnt offerings. Again, He must offer for himself first and then for the people. He must burn the fat of the sin offering. This is only valid on the basis that sin has been utterly removed from the camp before the offering is brought. Let us take care to ensure that we are not guilty of making light of sin. We must never think that we can compromise with impunity. Sin must be fully put away before we can draw near to the Lord practically.
The Lord adds that the Israelites must observe this day as a Holy day. They have to afflict their souls on that day. We must never forget the magnitude of all that took place at the cross. It is not an event in the past that means nothing in later life. Our whole life should be lived in view of what happened on the day that we were delivered from sin. Even those who do not belong to the nation are not exempt from the need to afflict their souls. This reminds us that the cross is the pivot for all of God's dealings with men. 
The sabbath of rest and the ceremony of reconciliation must be fulfilled continually. The sons of Aaron will replace him to perform the act of reconciliation. The atonement is made for the sanctuary, the tabernacle and all the people.
Are we careful to remind ourselves of the holiness of the Lord?

Memory Verse: 'This shall be an everlasting statute unto you, to make an atonement for the children of Israel for all their sins once a year. And he did as the Lord commanded Moses',  Lev. 16. 34

July 17.	Leviticus 17. 1-16.
Sacrifices and Blood.
The Lord now deals with the importance of the right offering. The blood of any offering must be brought to the door of the tabernacle of the congregation. There is no place for a person to bring his offering in the way that he chooses. This is a picture to show that any act of service for the Lord must be out of devotion to Him. He must be the object of our worship at all times. Any service that we perform must come out of a heart of worship for the Lord. 
The same principle applies whether the animal is killed inside or outside the camp. This suggests the idea of association. When they are within the camp, they are clearly linked with the people as a whole. In this instance, their action would set an example which could harm others. It may cause others to fall into sin even if the individual appears not to be affected. Where the offering outside, the person may argue that they are independent, so there is no conflict. Today, this would equate with people who might think that they do not require the fellowship of other saints. There may be situations where someone undertakes pioneer work, but this is the exception. The examples of  Scripture all teach us that we need the fellowship of the saints. The Lord sent out the disciples in twos, Mark 6. 7, Luke 10. 1. Paul was accompanied by others when he undertook his service, Acts 13. 3, Acts 15. 40. The Lord has established a pattern and we should maintain this wherever possible. For Israel, the danger was that they might fall into idolatry. We are also prone to fall into sin if we do not have the fellowship of others to support us. Our priority must be to gather with the Lord's people, at the place that He has appointed, whenever we can. There may be exceptions. Illness, family responsibilities, work duties can all interfere. If these become too frequent, we need to consider whether we are truly fulfilling the calling that the Lord desires for us. It is possible that we may be tempted to work for our own profit rather than   as a necessity to provide for our family. We should be very cautious about any who only seek the fellowship of the saints when it suits themselves.
The remaining verses deal with the question of blood. The underlying principle is that the life, or breath, is in the blood. This is a statement of medical fact although it was not recognised as such for centuries. As it is recorded here this may appear unnecessary. The reason is that to shed the blood is to take the life. In terms of an offering, this is why God can accept the offering. It is a picture of what Christ would accomplish by His death. They were not to eat blood because it was taking to themselves what God demanded because of their sin. In this way, they were making light of sin in the sight of God. We look to the One Who has shed His own most precious blood once in order to satisfy every demand of the Lord. We can be guilty of 'eating the blood' if we suggest that we can add anything to the work of Christ. We may do this blatantly if we suggest  that our sufferings add value to His work. We can also do this more subtly if we suggest that we need to add our own works to the work of Christ in order to be saved. This was the error of the Galatians, Gal. 3. 
Are we careful to gather to the place that the Lord has appointed?

Memory Verse: 'The priest shall sprinkle the blood upon the altar of the Lord at the door of the tabernacle of the congregation, and burn the fat for a sweet savour unto the Lord', Lev. 17. 6

July 18.	Leviticus 18. 1-30.
Moral Standards.
The Lord now explains the character that He expects from His people. There must be a difference between them and either the Egyptians or the Canaanites. He starts with the statement, 'I am the Lord your God'. This is the basis of His expectations. As such, we are expected to fulfil the moral obligations that are laid down in these commandments. There are social and dietary laws which have a limited application. Moral commandments cannot be seen in this light. As far as Israel are concerned, the Lord has given a law which must govern the lives of the people. Although not stated explicitly here, the principle, 'The soul that sinneth, it shall die', Ezek. 18. 4, is implied in the demands of the law. It may be a sentence that is demanded. It may be the certainty that death comes because of sin. The law cannot give any deliverance from this fear. Under law, man has to live in fear of death for his whole life. For us, there is a far greater motivation. It is the love of Christ that constrains us, 2 Cor. 5. 14. Rather than the fear of death, we are motivated by the positive assurance of life. Our standards ought to be much higher. Under law, there was only penalty for failure, under grace, there is a reward for the faithful. We look to the cross and see the price that was exacted to deliver us. Our motivation is far greater. In addition, we see the power of sin broken. We are not bound by a power that cannot be broken. This was never true under the law.
The Lord lays down clear guidelines regarding relationships. A man must never enter into any relationship with a member of his own family. There are medical reasons for this which are understood today. These may have some bearing on the commandments. There is however, a far more important principle underlying this. The Lord established the family in the beginning. These commandments are designed to ensure that there is nothing to mar these relationships. As we read the prohibitions here, it is easy to see how quickly the family would be divided by any of these. There could be jealousy or bitterness when a man takes someone who is closely related. The New  Testament extends these principles today to cover our relationships with each other. We should always be careful to consider others when we make our decisions. We must never ignore the effect that we may have on them. A second issue may be that the effect of these relationships could make it harder to take an objective view. We are all prone to favour those nearest to us. We must never be swayed by family ties. This can happen either in respect of showing leniency or being overly harsh. In the first instance, we may overlook failings. In the second, we may overreact to avoid a charge of leniency. We must be balanced in our dealings.
The Lord gives some more specific sins which highlight various things that He hates. We are living in a day when the world openly practices some of these. We need to see that the Lord has stated His position in the clearest terms. In case there is any question, He reiterates the statement, 'I am the Lord'. This is not a local or temporary requirement. It is a statute that is directly linked to the unchanging, eternal Lord.
Does our conduct show that we own the Name of our Lord?

Memory Verse: 'Therefore shall ye keep mine ordinance, that ye commit not any one of these abominable customs, which were committed before you, and that ye defile not yourselves therein: I am the Lord your God', Lev. 18. 30
July 19.	Leviticus 19. 1-18.
The Commandments of the Lord.
The Lord now turns to consider our relationship with Himself. He adds more specific details to some of the requirements outlined in the Ten Commandments. These are all based on the fact that His people must be holy because He is holy. This is the character of the Lord as revealed to His people in the past. It is equally true today. Peter takes us to this passage in his first epistle. He quotes this before telling us to have both genuine and fervent love for each other, 1 Pet. 1. 16, 22.  John tells us that  God is Light before he tells us that God is Love. 1 John 1. 5, 4. 8. Our hearts should rejoice in this because it reassures us that we are saved on a basis that can never be overthrown. The cross has met every demand of the holiness of the Lord. All who are saved can rejoice in the assurance of a love that cannot be challenged. It is interesting to notice as we read through Acts that the apostles did not preach the love of God. They emphasised the need for repentance on the basis of the claims of God on man. It is only when the Holy Spirit enlightens the minds, that we can understand how holiness and love can be found in harmony. They are seen together at the cross but the world cannot understand this.
The Lord deals with the family first. In particular, He demands that children must show due respect for their parents. He then adds the requirement to keep the sabbath. He emphasises the importance of these with the statement, 'I am the Lord'. These are the fundamental relationships for the believer. We might think that some others are more important. In fact, they can never be fulfilled by a person who fails in these two. If we do not maintain the family ties, we will be certain to make light of any other relationship. Equally, if we fail to appreciate the goodness of the Lord as typified in the sabbath, we will never give Him the honour that is due to Him. 
He next deals with idolatry. This is followed by a reminder of His Person and also details of how to bring and enjoy the peace offering. This has two thoughts. Firstly, it tells us that the Lord is looking for more than simply avoiding sin. The Lord is looking for devotion and thankfulness for the mercy of God in his life. If we do not show this, we are like the servant who hid his pound, Luke 19. 20. Secondly, it warns us that there is no middle ground. If we do not live in devotion to our Lord, we will soon find other things that will claim His place. The warning about the third day is significant. The third day is the day of resurrection. The Lord is wanting us to appreciate His death in order that we enter into the value of His resurrection. If we are overly occupied with His death, we will fail to enjoy the liberty into which we have been brought. 
The harvest reminds us of the mercy of the Lord. Here is something that the Pharisees had forgotten. They were separate but not holy. The remaining commandments point out the fact that the Lord is the Judge. Ignorance of the evil on the part of those sinned against will not lessen the sin at all. Equally, the heart is the source of sin. As such, we must guard the heart against wrong thoughts of one another.
Do our lives reflect the holiness of the Lord?

Memory Verse: 'Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbour as thyself: I am the Lord', Lev. 19. 18

July 20.	Leviticus 19. 19-37.
The Statutes of the Lord.
The Lord now outlines what He terms statutes. These are not moral requirements but they are still important for the people to observe. They generally relate to customs that affect the people in the land. The Lord firstly deals with mixtures. Cattle should breed within their own kind. Fields should be sown with the same seed. Garments should be made of the same material. The Lord is looking for consistency in these areas. They picture service,  harvest and character. The lesson is that we cannot allow these areas to be affected by any form of mixture. Today, we  are engaged in different spheres of service. Those who engage in any service should be called by the Lord and equipped by the Spirit for that work. We should never try to merge the different callings. The only seed that we should sow is the pure word of God. We cannot try to attract others by mixing the truth of God with the ideas of men. Our character should be that which manifests the character of our Lord. This is what Paul alludes to when he writes of learning Christ and of putting on the new man, Eph. 4. 20-24. The truth of God is not academic, it is something which must mould our lives into a likeness to Christ.
If a man defiles a female slave, she is scourged and he must bring a trespass offering. Her position means that their lives are not forfeit. The New Testament uses slavery as a picture of the sinner in his sin while the believer has been set free. This indicates how the Lord shows mercy to the sinner.  He does not hold them responsible. As far as we are concerned today, we can claim the assurance that the work of Christ has dealt with the sins of the past. There may be a penalty to pay legally. As far as saints are concerned, we should never maintain a difference because of what a person was before they were saved. 
The Lord now deals with the question of fruit. They are not to eat of the fruit for the first three years. This allows the tree to be established. The fruit from the fourth year is offered to the Lord. The first lesson for us is that we need to take care to allow a new convert to become established before we press them into service. Once there is evidence of true life, it will be seen in their readiness to bring an offering to the Lord. Only after the evidence of true devotion is seen will a person be fitted to serve as the Lord desires. If they are pushed forward too quickly, they may become lifted up with pride. Rather than enhance the testimony, there is a danger of personal shipwreck and damage to the company as well. If these principles are followed, there will be fruit which will benefit the saints as well as both pleasing and glorifying the Lord.
The remaining verses deal with the question of the idolatrous practices of the land. The prohibition on eating blood is linked with enchantments and divinations. The idea of times is the use of clouds in divination.
The Lord demands that the basis of all their dealings is love. This is true in respect of the stranger. Paul captures this idea when he writes, 'by the grace of God I am what I am', 1 Cor. 15. 10. There is also to be absolute honesty in all our dealings, deceit as well as lies are forbidden.
Are we careful to maintain our distinctive character in the world?

Memory Verse: 'Therefore shall ye observe all my statutes, and all my judgements, and do them: I am the Lord', Lev. 19. 37

July 21.	Leviticus 20. 1-9.
The Holiness of the Lord.
The Lord now demands that the people do not give their children to Molech. This is the chief of the idols that the Ammonites worshipped. It may be that this is highlighted because of the origin of Ammon. The name of the Lord must not be associated with the immorality of Lot and his daughters. In addition, they are forbidden to give any of their seed to any form of  evil spirits. We see the duty of the children of Israel in respect of any who are guilty of giving any to Molech. This refers to the practice that was common in those parts of making their sons pass through the fire supposedly in order to appease the idols of the day. Here there is an acknowledgement as well of an authority that defies the Lord.
The sentence was that the people must stone the person who was found guilty. This shows how serious it is in the eyes of the Lord. Let us take care to realise that the same principle is true for us today. Our Lord does not wish to be associated with the idolatrous practices of the people. This could include promoting rituals, traditions or even men into the place that must be given to Christ alone.
The Lord warns that He will set Himself against any who condone such practices. There is no place for family relationship or for friendships. We must not use this to condemn every variation from what we practice. We must test what we do against the word of God. If something promotes men or their ideas above the Lord and the Scripture, it must be set aside, so that the name of the Lord is not blasphemed and his people corrupted.
The Lord gives a similar warning about familiar spirits and wizards. When Paul writes to  the Corinthians, he teaches that idolatry is a subtle form of demon worship, 1 Cor. 10. 20. This is a blatant form of demon worship rather than the Lord. It comes second because it is a form which the people of God are less likely to follow for this reason. The Lord must uphold His name. He cannot allow compromise with any form of idolatry or demon worship. A familiar spirit is a demon who imitates the required subject. A wizard is a man who uses demon power to perform miraculous signs. These things are on the increase in the Western world today. It warns us that Satan is working because his time is short. He wants to cause as much trouble as he can in the world. He will do everything in his power to destroy the witness to the Name of the Lord. This is why John warns us to try the spirits, 1 John 4. 1. We can neither accept nor reject every manifestation of a miraculous power. All we can do is apply the test of the word of God. We have the full revelation of God, Col. 1. 25, 2 Pet. 1. 19, Rev. 22. 18, 19. If any tries to claim new revelation, they must be dismissed. If any deny any aspect of the person of Christ, they must be denied. If any act in a way that promotes either men or the Spirit of God, they are denying the pre-eminence of Christ and the work of the Spirit, John 16. 13-15. 
The final commandment is that any who curse their father or mother must be put to death.  This is a recognition of divine order. Every form of government derives from the family. As such, any who fail to honour their parents are refusing every rule of both God and men.
Do we uphold the holiness of God in our conduct?

Memory Verse: 'Sanctify yourselves therefore, and be ye holy: for I am the Lord your God', Lev. 20. 7

July 22.	Leviticus 20. 10-27.
Unlawful Relationships.
The Lord now deals with the question of relationships. He gives very clear instruction about what action is required in various situations. Adultery, incest and any form of union with someone of the same sex are all expressly forbidden. The penalty for any of these is death. The first two of these clearly follow from the importance of the family. Adultery will break a family because someone steals from his neighbour. Incest goes even further. It is a blatant rejection of the family relationship. The purity of family relationships must be carefully maintained. The third is a denial of divine order. The woman was given to the man as a help meet. A man can never fulfil this for another man.
The Lord next commands that a man must not take both a mother and a daughter. Although it was not intended from the first, the Lord permits polygamy under the law. This was because of the weakness of man in the flesh. It is not to be practised by the believer as we are not held in the grip of sin, Rom. 6. 14. This specific situation is denied because, once again, it would dishonour the natural order of mother and child. 
The final sin that carries an express sentence of death is to lie with an animal. Once again, this is a denial of divine order.  The Lord saw that none of the beasts could fulfil the role of help-meet. In view of this, He provided the woman for the man. Bestiality denies this.
The Lord deals with other forms of sin which will bring the judgement of God on those concerned. They are still sinful, but they do not involve such a blatant denial of the Lord. As such, they have a somewhat lower penalty although it is still severe.
The Lord gives a general warning that they must not imitate the nations around them. This is a principle that is equally true for us today. Peter quotes verse 26 to show the need for us to be holy as the Lord is. John is equally clear in his exhortation. He teaches us that we ought not to sin as a normal event, 1 John 2. 1. He assures us that when we fail, as we certainly will, we have the precious blood of Christ to cleanse us, 1 John 1. 7-10. While we may never lose our salvation, we must take care to live lives that maintain the true character of our Lord. This is our primary witness to the world of the distinction between them and us.
There is a positive aspect seen here. The Lord is quick to point out that He has provided an inheritance for them in the land that flows with milk and honey. We will never lose by conforming to the holiness of the Lord. The devil suggests that to follow Christ is to live a life of misery. He wants us to think that there is nothing to show for it. In reality, the Lord wants us to enjoy the spiritual blessings that are ours here and now. More than that, we have the assurance that the fulness of our inheritance is laid up in heaven for us. We look forward to the future but we may enjoy a foretaste in the present.
Finally, the Lord reminds them that He has separated them from the other nations for His praise and glory. The same is true for us, let us be careful to live in the good of all that we have in Christ.
Do we remember that the Lord has separated us for an inheritance with Him?

Memory Verse: 'And ye shall be holy unto me: for I the Lord am holy, and have severed  you from other people, that ye should be mine',  Lev. 20. 26

July 23.	Leviticus 21. 1-24.
Commandments for the Priests.
The Lord now details what is expected of the priests. There are certain actions which are forbidden because of his position. He is only allowed to defile himself for those who are his immediate family. He has been called to represent the holy, living God. His actions must be consistent. He must neither shave his head nor cut his beard or flesh. These are a picture for us of our walk, The thought of death would remind us that we are in a world that is dead in trespasses and sins. We have a duty to our family which we must fulfil. Even in this, we must be careful to avoid any actions which may deny the truth of God. We should not cut ourselves off from them but we must avoid sinful associations. With others, we should set a clearer line. Once again, we must work with them. On occasions, we may be expected to go to places where we would not normally go. At all times, we must maintain our character and refuse to enter into any dubious practices. 
As far as death is concerned, there are two aspects of this. With believers, we should retain the assurance that they are with Christ. The sorrow is not the same as a world that has no hope. With unbelievers or those who have made no clear confession of faith, we know that  they must receive the due judgement. We cannot raise a false hope. We can only leave them in the hands of God.
The next question relates to marriage. The priest must not take someone who has been associated with any form of immorality. The holiness of the Lord means that His presence will be defiled by this association. In addition, he must not marry a divorced woman. The ground for divorce under the law is impurity. If she has been associated with uncleanness, she is not fit as a wife for the priest who serves in the presence of the Lord. This highlights the limitation of the law. It cannot remove sin. Offerings may be brought to cover sin but the guilt will always remain. As far as we are concerned today, the teaching of scripture is clear. When a person believes in Christ, every sin is put away completely: this is the truth of justification. They receive a new live: this is the meaning of being born again. The power of sin is broken: this is the truth of salvation. As such, we should never contemplate marriage to any who are not saved but we can marry any who are saved and unmarried. If a person is already married before being saved, they must fulfil their marriage vows. If a person is divorced, the Lord recognises the original marriage so they are married as long as their spouse is alive.
The high priest has a higher calling still. He cannot mourn in the same way as others. He can only take a virgin from his own tribe as a wife. This pictures our Lord. He is the faithful judge so He cannot be governed by natural relationships. He is taking a bride which has been fitted to meet the requirements. This emphasises our holy calling.  
The final prohibitions teach us that the priest will be healthy and without physical defect. This is what we are in Christ morally. We have a calling which we should demonstrate in our lives.  Peter emphasises this, 1 Pet. 1. 13-16. We are a priesthood, so the spiritual aspects of these principles must be true of us. 
Do we act as members of a holy priesthood?

Memory Verse: 'Thou shalt sanctify him therefore; for he offereth the bread of thy God: he shall be holy unto thee: for I the Lord, which sanctify you, am holy', Lev. 21. 8

July 24.	Leviticus 22. 1-16.
Separation to the Lord.
The Lord now restricts what a priest may eat if they are unclean. He cannot allow any to compromise His holiness. All uncleanness must be put away. The lesson for us is that we need to be cleansed from any uncleanness before we can enjoy the things of the Lord. We may go through the motions but this is no more than a ritual if we fail to cleanse ourselves from impurity. The fact that distinction is made between the people generally and the priest emphasises the privilege of approaching the Lord. We will not lose our salvation but we can lose our enjoyment of fellowship. We can only fulfil the priestly function that the Lord has called all of us to perform when we are living holy lives before Him.
A distinction is made between the things of the Lord and the things for everyday use. There are things which may be perfectly acceptable in everyday activity. This does not mean that we can use them in the Lord's service. We need to be careful not to refuse some option because it was not available when the Scriptures were written. Most would be happy to use a car for the Lord's service. These are matters of conscience provided they do not violate the teaching of scripture. Often a principle can be quoted because there is no clear teaching. While we should respect the conscience of others, we ought not to judge, Rom. 14. 13.
No one is to be allowed to go into the sanctuary or to touch any of the holy things while they are unclean. If they do so they will be cut off from the people. The Lord repeats all the reasons for uncleanness that have been noted in the earlier chapters. Any of these will bar a person from enjoying the holy things. In general, these relate to the individual exercise. They do not mean that a person must be put away from the fellowship of a company. They will limit how much he can take part until he is cleansed. Action is only needed if a person persists in taking part while he is unclean.
The Lord provides for the stranger and the hired servant. They are not allowed to eat of the holy things. There is no ground for thinking that a person is fitted by association. The principle can clearly be seen today. The fact that an unbeliever chooses to meet with the saints does not mean they are in fellowship. We must maintain clear distinctions between those who are truly in fellowship and those who may wish to identify with us. Sin defiles. Men cannot be cleansed by contact with someone who is clean. The clean person may be made unclean.
A man who is bought as a slave can eat the holy things as he belongs to the priest. This is another reminder of the meaning of slavery. It emphasises the grace of our Lord in that He was willing to take the form of a slave when He came amongst men.
The daughter of a priest may only eat of the holy things for the time that she is in the priest's house. When she marries, she comes under her husband She cannot continue to eat after this. If she is widowed or divorced she may eat again. Any who fail to observe these things must bring a trespass offering as specified earlier in the book. 
Do we act in a way that is consistent with our priestly calling?

Memory Verse: 'They shall therefore keep mine ordinance, lest they bear sin for it, and die therefore, if they profane it: I the Lord do sanctify them', Lev. 22. 4

July 25.	Leviticus 22. 17-33.
Requirements for Offerings.
The Lord now gives more specific requirements for the freewill offerings that a person may bring. He starts by making it clear that no distinction can be made for a stranger. The holy demands of the Lord are absolute. He does not make any allowance for background. The lesson here is clearly explained in Romans chapter 3. There is one God Who will receive all men on the same basis. We must not apply this rigidly in terms of a profession. We have every reason to expect a change of life when a person is truly saved. We should also expect that the Spirit will prompt a believer to recognise the true nature of certain actions. We are not expected to dismiss professions simply because a person fails to live up to our standards without teaching. The test will be whether the person is prepared to listen to any rebuke that may be necessary.
If a man brings a burnt offering, it must be a male without blemish. The male emphasises the strength of the beast. There must be no blemish in the animal. If there is, the offering will not be accepted by the Lord. The offerings are pictures of our Lord Himself. If there is any imperfection, it would suggest that the offerer believes Him to be less than perfect. A clear example of this is the idea that the Lord could have sinned. This is effectively a denial of His deity so it detracts from His glory.
The same is true of the peace offering. This may be brought to fulfil a vow or as a freewill offering. In both cases, it cannot be accepted unless it is perfect. The Lord explains what form the blemish may take. It could be an intrinsic fault, such as blindness. It could be the result of an injury or disease. The reason is irrelevant. The requirement is fixed. It cannot be accepted. The animal is a picture of the One Who is as a lamb without blemish and without spot, 1 Pet. 1. 19. The idea is that our Lord is both free from fault in Himself and clean from any defilement because of contact with sin. We can rejoice in the absolute perfection of our Lord as the basis of our approach to God.
There is a slightly less rigid requirement If the peace offering is a freewill offering as opposed to a vow, the animal could have an extra part or something missing. This reminds us that we can never truly reach the perfection of Christ. If we maintain the truth of His absolute sinlessness, we should also acknowledge our weakness. The vow shows that we are prepared to offer ourselves in the knowledge that we are not perfect. We must never allow anything to detract from the Person of our Lord. He must be seen in all His glory. He must always be seen as unique. We will not be held guilty for a failure to appreciate the fulness of the Lord, but we will be held guilty if we fail to hold fast to the full glory of His Person. The Lord reiterates that the demands are true for the stranger. He can offer but he must recognise the true character of the Lord.
The final verses remind us that the Lord has a claim to all the first-born. This is because He delivered the first-born at Passover. The lesson for us is that we have been bought with a price so that we should glorify God, 1 Cor 6. 19, 20.
What does our Lord receive from us by way of sacrifice?

Memory Verse: 'Therefore shall ye keep my commandments, and do them: I am the Lord', Lev. 22. 31

July 26.	Leviticus 23. 1-14.
The First Feasts.
The Lord now specifies the times when He expects the people to acknowledge Him openly.  There are seven feasts which picture the dealing of the Lord with His people. They come in  three groups. The first and last three feasts come at either end of the harvest, six months apart. These picture the beginning and the end of the dealings of God. 
The Lord starts and ends these details with a demand for the sabbath to be kept. This is the  first requirement. It pictures the rest into which the Lord brings His people. This was never enjoyed under the law because of sin. It is something that we can rejoice in. While the true believer will not belittle sin, he can rejoice in the assurance that every demand of God has been met. We do not stand in fear of judgement as Israel did. We rejoice that there is no condemnation in Christ, Rom. 8. 1. The first statement reminds us that we can only enjoy the truth of these pictures if we have been freed from the bondage of sin. The last reminds us that there will be a perfect fulfilment in the future of all that we have received in Christ.
The first feast is the Passover. This pictures the redemption of the nation from Egypt. It is the beginning of the nation of Israel, Exod. 12. 1. We have the same reason for celebration. We have been delivered from the bondage of sin. John is very careful to distinguish between the 'feasts of the Jews' and 'the Passover'. He writes of several occasions when there were feasts of the Jews, John 2. 13, 5. 1, 6. 4, 7. 2. As he writes about the time when our Lord was crucified, He speaks of 'the Passover'. This is the fulfilment of what the original event pictured. It is the only time that John does not qualify his description of the feast.
The feast of unleavened bread is the week that immediately follows the Passover. The first and the last days are to be maintained as holy convocations. This feast shows that a primary evidence of new birth is that we live a life that is free from sin. The Jews would search the house diligently for any evidence of leaven before the feast. True repentance means that we search our lives in the sight of God for sin. The fact that the feast lasts for seven days reminds us that this is to be a constant feature of our lives. 
The third feast is that of first-fruits. On this occasion the people bring a sheaf to show their appreciation that the Lord has provided them with another harvest. This is done in anticipation of the harvest that will be gathered in. It is a picture for us of new birth. We have received the new life through the Spirit of God. We anticipate the time when we will enter into the fulness of all that God has prepared for us. One aspect of the work of the Spirit today is to make this good in our experience, 1 Cor. 2. 9, 10. The idea is seen in John chapter 5. There, the the Lord says, ' Verily, verily, I say unto you, The hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live', John 5. 25. Paul alludes to the same idea when he writes of his desire to know Christ in Philippians chapter 3. 
Are we careful to keep the Work of Christ before us constantly?

Memory Verse: 'Speak unto the children of Israel, and say unto them, Concerning the feasts of the Lord, which ye shall proclaim to be holy convocations, even these are my feasts', Lev. 23. 2

July 27.	Leviticus 23. 15-22.
The Feast of Pentecost.
The Lord now gives details of the central feast of the seven.
The people must count seven weeks from the time when the sheaf of first-fruits was waved before the Lord. When these are complete, they must bring the new meal offering. This is an exception to the principle that the offerings must not contain leaven. The significance of this feast clearly taught in the New Testament. Acts chapter 2 tells us of the events when the day of Pentecost was fully come. This was the fulfilment of what the feast pictured. The Lord always knew that He would reach out beyond Israel and create one body from both Jews and Gentiles. This is the first-fruits of His work of grace. Our hearts should rejoice at the grace of our God that has seen fit to include us in this glorious purpose. The fact that this is a feast of first-fruits reminds us that there is a full harvest to follow. The later feasts will illustrate this. It does however indicate that the church is never seen as the whole work of God in redemption.. 
In addition to the loaves, the people must bring seven lambs, a bullock and two rams as a burnt offering. They must bring the appointed meal offering and drink offering for each of these animals. Even if we have a picture of grace, it is only possible on the basis of the fulness of the work of Christ. While there may be failure on our part, we are accepted because there is One in Whom is no failure. The animals show the full scope of the work. The people had to bring a lamb every morning and evening. The seven lambs suggests the thought that the picture is fulfilled. The bullock indicates the ground for a priesthood to draw near. Two rams indicate that there is satisfactory witness to the acceptance of the work. The meal offerings remind us that any basis we have is because of the perfection of Christ. Even if there is to be a work of grace, the demands of God must be met in full. The Lord is still looking for those who will maintain a faithful testimony to His Name. The drink offerings reminds us that the true believer will rejoice in the work of Christ. It is not something that we look back to impassively. It is a constant source of joy to our hearts.
They must bring a kid from the goats for a sin offering. This echoes the day of atonement. It shows us that the basis of the unity is the same as the basis of atonement for the people. We do not have an Old and a New covenant which can exist alongside each other. The Old was a picture of what the Lord demanded. It could never meet those demands. Because of this, the Lord inaugurated the New so that He could have a righteous basis to accept the sinner. 
Finally, they must bring two lambs for the peace offerings. Once every demand of God has been met, there is a basis for the enjoyment of fellowship. The day is to be kept as a holy convocation or sabbath. They must not do any servile work. They are free to help others. The lesson it teaches is that we can rest from the demands of the law.
The Lord emphasises the need to show mercy by teaching the people that they must leave the edges of the fields and any parts that fall from the stalks to be gleaned. As long as they are faithful, He will bless them with more than they could ever use.
Are we enjoying the abundance that is ours in Christ?

Memory Verse: 'And the priest shall wave them with the bread of the firstfruits for a wave offering before the Lord, with the two lambs: they shall be holy to the Lord for the priest', Lev. 23. 20
July 28.	Leviticus 23. 23-44.
The Last Feasts.
The Lord now deals with the final three occasions when they must gather to Him. These  feasts anticipate the fulfilment of the promises of the Lord for this nation and for the earth as a whole. The three feasts all follow each other in the seventh month. This is why the Lord speaks of three occasions when they must gather. He refers to this occasion by the name of  ingathering or tabernacles. 
The Lord separates the first day of the seventh month as a day when they must sound the trumpet to gather the people. This is the first act in fulfilling His purpose for Israel and the earth as a whole. The only further instructions that He gives at this time are that they must not work and they must bring an offering. This should  remind the people that they need to prepare for the day of Atonement. 
As far as its fulfilment is concerned, the Lord Himself tells us that He 'shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other', Matt. 24. 31. This is one of the first acts to signal His coming to the earth. While the picture does not apply directly to us today, the truth of God should be like a trumpet for us. It will remind us that we must stand before the Lord. We should be careful to live in a way which ensures that we will not be ashamed  before Him when He comes, 1 John 2. 28. Whether we think of the fulfilment for Israel or the application for ourselves, we learn that devotion to the Lord is essential. No one can do  anything to merit acceptance.
The second feast is the Day of Atonement. This was the one day in the year when the high priest would enter into the holiest. He needed to make atonement for himself first, then for all the people. It is a picture of the coming day when the nation will be fitted to enter into the kingdom that the Lord has prepared for them. This will require the removal of those who fail to receive the Lord, Matt. 25. 1-30. The Lord asks that the people afflict themselves. It is clear from the prophets that the coming of the Lord will be accompanied by great sorrow and affliction for the people. Those who recognise their sin in the light of His glory will join in this. They will then enter into the good of His work. Any who fail will be cut off eternally, Zech. 12, 13.
The third feast, the last of the seven, is the feast of tabernacles. This pictures the final rest for the nation. The Lord Himself will enter into His kingdom. The bondage of sin and the law will be broken for ever. After a great delay, they will receive the promises by faith. It is true that there has been a harvest out of all nations in the meantime. The purpose of God must be fulfilled. The time has come for Israel to receive the kingdom prepared from the foundation of the world, Matt. 25. 34. This is the glorious prospect for which all creation groans and travails, Rom. 8. 22. Once more, there is a sabbath at the first, and a sabbath on the eighth day at the end of the feast. Eight speaks of a new beginning. This is the only basis for Israel to enter into the promise of God to them.
Are we living in the good of the power that raised Christ from the dead?

Memory Verse: 'These are the feasts of the Lord, which ye shall proclaim to be holy convocations, to offer an offering made by fire unto the Lord, a burnt offering, and a meat offering, a sacrifice, and drink offerings, every thing upon his day', Lev. 23. 37

July 29.	Leviticus 24. 1-23.
The Laws of the Lord.
The Lord now deals with matters that relate to the holy place. Everything must be in its proper place for the Lord to dwell among His people.
The first instruction is that the lamps must burn continually. If we are going to bring pleasure to the heart of God, we must be prepared to test everything against the light of His glory. This is a principle that underpins the New Testament teaching. The primary work of the Spirit is to reveal the things of Christ, John 15. 26, 16. 14. The cross teaches us that the glory of man must be set aside and only the Lord set up, 1 Cor. 1. 29, 31. The ministry of the Spirit is to reveal the glory of Christ so that we are transformed into His image, 2 Cor. 3. 18. The fact that the lamps are in the holy place reminds us that it is only when we come out from the presence of God that we will be able to bear a faithful witness in the world. The purpose of the lamps is neither to enlighten the world nor to light the people. It is to light up the lamp-stand, Exod. 25. 37. We need the work of the Spirit to reveal Christ to us. We will then be confirmed to His image and we will be enable to live in a way that will bring honour and glory to our Lord Jesus Christ.
The Lord now deals with the the shewbread. This is a picture of our fellowship in Christ. It speaks of feeding upon Him. The order reminds us that our fellowship is on the basis of His glory alone. Whatever our profession may be, the reality is that we can know nothing of fellowship with our Lord unless we are walking in the light of His glory, 1 John 1. 7. 
The priest must place the bread on the table every sabbath day. The loaves are placed in two rows of six. Frankincense is then placed on each row. The loaves remain there for the week until the fresh bread is placed on the table the next sabbath. This teaches us that our fellowship in Christ is based on what is seen by the Father first of all. We need to learn to appreciate more of the glory of our Lord as seen by the Father. As we do, we will grow more like Him. If we never take time to learn and to know Him more fully, we will fail to grow into His likeness. If we do not grow like Him, we are failing in our call. 
The next verses deal with a man who blasphemes. The earlier verses taught us the need for the Lord to have His place. Here we find a man who sets Him at nought. The Lord gives a clear instruction that any person who does this must be stoned to death. No one can be allowed to remain among the company of the Lord if they deny His name. The lesson for us is clear. The name of our Lord must be honoured. Paul teaches that the Holy Spirit will cause a person to confess that Jesus is Lord while any who belittle Him show that they are not led by the Spirit, 1 Cor. 12. 3.
The Lord gives some more judgements for any who fail to observe all that is demanded. It is a picture of judgement and retribution. God cannot overlook sin. Every sin must be punished in an appropriate manner. We can come near in the assurance that every demand of God has been met at the cross. He has never lowered His demands. He has provided a Saviour Who has met them in full.
Are we true witnesses to our Lord Jesus Christ?

Memory Verse: 'Command the children of Israel, that they bring unto thee pure oil olive beaten for the light, to cause the lamps to burn continually', Lev. 24. 2

July 30.	Leviticus 25. 1-22.
The Sabbaths and the Jubilee.
The Lord outlines the importance of giving rest to the land. There is good reason for this in that it allows the ground to recover from the crops of the earlier years. In this way, the fertility is maintained. There is, however, a far more important spiritual principle here. The lesson of the rest is that the people are trusting in the Lord to provide. Natural reason says that they need to grow some crops every year. Faith rests in the promise of God. The Lord has already proved that He can provide. For forty years, He fed the people with manna in the wilderness. On the sixth day, He gave a double portion so that they did not need to gather on the sabbath. If He did this with manna, He can do it just as easily with the harvest. The lesson for us is clear. We can become so occupied with our efforts to serve the Lord that we can lose the benefit of time spent in His presence. While we may look back at Israel and see how often they neglected the sabbath years, we need to look into our hearts and ask how often we spend time with our Lord. True faith recognises that it is the Lord's work. He may choose to use us as fellow-labourers but only He can give any fruit. We should think about what our Lord can do for us.
The Lord adds a further rest for the people. After every seventh sabbath year, they must observe the jubilee. This is a time of liberty for the servants. Any debt is reckoned in light of the jubilee. All service must cease when the jubilee comes. It is easy to see how this pictures the fulfilment of all that the Lord desires for creation. The bondage of corruption that has come because of sin will end. The curse on the ground will be lifted. Instead of toil to bring fruit, there will be an abundant harvest so that it cannot be gathered before the next time for sowing, Amos 9. 13. 
The jubilee will be announced by blowing the trumpet on the day of atonement. The lesson is that there can be no liberty until sin has been put away. We know the assurance that our sins have been cleansed, 1 John 1. 7. We should rejoice to see the vast scope of the work of Christ. Sin means that the whole creation is tainted. The work of Christ will bring liberty for all. The New Testament is clear that our liberty is not a licence to do as we please, Gal. 5. 13. Equally, Scripture shows that the coming day will be a time when the Lord rules in righteousness, Isa. 32. 1. 
The law of the jubilee is that every man must return possessions purchased from another. It is the Lord's inheritance. There is no place for men to make profit out of their brethren in the nation. They are to buy and sell in recognition of the fact that, when the trumpet of the jubilee sounds, all will return to its rightful owner. We can rejoice in anticipation of such a glorious day. These principles should govern our conduct today. We must never be found to take advantage of others. We should do all that we can for them.
Are we enjoying the liberty of Christ every day?

Memory Verse: 'And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubile unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family', Lev. 25. 10

July 31.	Leviticus 25. 19-34.
Provision and Redemption.
The Lord gives the assurance that the land will maintain its fruitfulness. The people are being asked to rest in His promise. He gives the assurance that the land will bring enough food to meet their needs for the sabbath year. The first danger is that they may be tempted to overeat in the sixth year because of the abundance. Some may be tempted simply to ignore His demands because it appears illogical. We are not told what arguments the people used. What we do learn is that the captivity of the nation of Judah was seventy years so that the land enjoyed the sabbaths that the nation had failed to observe since they came into the land,  2 Chr. 36. 21. This takes us back to the time of the judges. It reminds us of a simple principle that the Lord will hold to account. For centuries, the people ignored the sabbath and the Lord did not appear to act. He then shows that He has kept this all in His record. The same is true for us. We must never presume on the mercy of the Lord. We should set our hearts to obey Him fully at all times.
If the people are taught to rely on Him, they must also fulfil His commandments. If they want to enjoy His provision, they must not oppress one another.  The land belongs to Him. No one may lay claim to this in their own right. If someone does need to sell land in order to pay a debt, he has a right to redeem the land. This is reckoned in light of the jubilee. The land would revert to his family at that time. This is the reverse of the interest that is charged today. The price to recover the land will be reduced to account for the time that has passed. In effect, the transaction is a form of rental for a term of up to fifty years. There is no place for the people to overcharge. The Lord sets the price. The people must accept His Word and fulfil it. Sadly, this is another area where there is evidence of failure. Even if the sabbath was kept rigorously in the time of the Lord, they did not observe the requirement for mercy. 
Any relative has a right of redemption at any time. The idea here is that they are showing their appreciation of the inheritance that the Lord has given to the family. This has a practical lesson for us today. We should never allow a fellow-believer to get into debt when we have the means to help them. We should do good to all, but especially the household of faith, Gal. 6. 10.
If the man finds the means to redeem his land, then he must be allowed to do so. The land must not be held until the jubilee when there is any means to redeem. The price must be paid. This is the balance of what is owing up to the year of jubilee. The price cannot be raised to bring a profit because we are never expected to make a profit out of one another. 
If the land cannot be redeemed by payment, it must be redeemed when the year of jubilee comes. The price that was paid was set in view of the fact that the land would be restored in the jubilee.  There is an exception when the inheritance is in a walled city. In such cases, there is only a right of redemption for the first year. The Levites may always redeem in such cases and can never sell any other inheritance within the land.
Are we careful to conduct all our business in the light of the grace of God shown to us?

Memory Verse: 'The land shall not be sold for ever: for the land is mine; for ye are strangers and sojourners with me', Lev. 25. 23

August 1.	Leviticus 25. 35-55.
Provision for the Poor.
The Lord instructs the people that they have a duty to care for the poor around them. They must not leave them without shelter and they must not take advantage of their need. Once again, the basis of their action is the fear of the Lord. They can rest in the confidence that the Lord will provide. He will ensure that they do not come to harm. The same principle is carried forward for us today. We are told directly to entertain strangers, Heb. 13. 2. Men would see this as folly. Human reason says that we will lose out. If we receive a stranger, he may take advantage to steal. The question is whether we are trusting in the Lord or human reason. There are situations where it would be unwise. In such cases, there should be others who would be able to fulfil the work. In no circumstance should we ever charge interest for any help that we give. In the context of the instructions for Israel, it may be that they pay for the land. If an opportunity arises for the person to redeem it, there must be no additional charge. It may be that we work under different conditions, but the basic principles are easy to apply. There are some who follow this idea quite literally in that they buy houses or land within their own community.
The Lord tells them that they must apply the same principle to a stranger or someone who is visiting. This goes against the natural instinct and the Jews do not follow this in their dealings with other nations. They are generally happy to lend money and earn interest from any who will pay. They fail to show that their confidence is to be in the Lord to provide. In most cases, they do not have a faith that rises to this. The challenge comes to our hearts as to how far we are prepared to follow this principle in our dealings. There are occasions when we may show some genuine hesitancy because we can see that the money is likely to be used for things that may harm or even be illegal. In such cases, it is wise to offer help in the form of food, clothing or shelter even if we pay for accommodation.
When an Israelite does need more than simply the basic assistance, he must be taken as a hired servant. He must never be used as a slave. This means that he will retain his rights as a member of the nation and community. A bond-slave was owned entirely by the master. He had to give up any personal rights to go into service. This is the basis of the claim of the Jews that they are Abraham's children and were never in bondage, John 8. 33. They would look after their own so that they were never sold into slavery. They ignored their time in Babylon and the rule of Rome and, more than these, the bondage to sin.
A stranger or visitor could serve as a bond-slave with no prospect of freedom until he could be redeemed. Even in this case, they must be merciful, showing that they remember the bondage which they had endured in Egypt.
The stranger or sojourner must abide by the laws of redemption, and jubilee. He cannot taker a slave into bondage and refuse to allow another to redeem him.
All this serves to show what our Lord had to do so that He had the right to redeem us.
Do we appreciate the cost of our redemption?

Memory Verse: 'For unto me the children of Israel are servants; they are my servants whom I brought forth out of the land of Egypt: I am the Lord your God', Lev. 25. 55
August 2.	Leviticus 26. 1-13.
The Promise to the Obedient.
The Lord first repeats His requirements regarding idolatry. He is clear that there must be no form of idolatry. It does not matter what form it takes. He must be given the first place among His people. The lesson here for us is clear although we need to remember that the Lord looks on the heart. We need to ensure that we do not allow anything in our lives that might take the place of our Lord in our affections. It is easy to allow little things to come in in an apparently harmless way only to find that they have robbed us of our fellowship with the Lord. 
The Lord next reminds the people to observe the sabbath. This is the sign of the covenant. It reminds the people that they have been brought into the promises of God. The lesson for us is that we must avoid anything that would imply or state that we need to add to the work of Christ. God has provided salvation. We need to recognise that the suggestion that we can add anything to this denies the glory of God and His character. Finally, we must show reverence for the sanctuary of God. This is not something that we should reduce to outward symbols. The Lord is looking for those who are true in their devotion to Him. We cannot come into His sanctuary until we deal with any sin or defilement that may have touched us in the duties of life. The principles that the Lord has set out must be applied spiritually. We do not make ourselves fit by washing and putting on a new set of clothes.
The Lord promises His blessing if the people obey His word. It is always His desire to bless His people. We can sometimes act as though He is reluctant to bless. If we are honest in His presence, we would often have to confess that this is because our hearts are not right. We may be coming in a formal way rather than out of true devotion. We may not be looking in the right place for the increase that He promises. We may often only think of blessing in terms of souls being saved. The Lord is looking for lives that are transformed into the likeness of Christ. Salvation is His work. We should do all that we can to preach and to reach out with the gospel. This will be accomplished by those who show the truth of the word of God in their lives. There is no excuse for ignoring the command to go out. We do need to remember however that the Lord will reward faithful service. This is not always the same as successful, at least as far as we can see with our limited vision.
The Lord gives a further promise of blessing in warfare. He assures us that, however many enemies may rise up against us, we can be certain of victory. The enemies may take various forms. Wild beasts and armies are quoted here. It does not matter what we face, we can be certain that we will overcome as long as we are obedient. This does not mean that no Christian will suffer. We may be called to face persecution. We may face the pain of disease. The victory that we gain is not in the fact that we may be delivered. It is in the fact that we live for the glory of God in those circumstances. The Lord may glorify His name by delivering us and confounding our enemies. He may deliver us by using us to show the strength that He gives to endure the fiercest trials. As long as we rest in Him, He will lead us through.
What do we know of the fulness of blessing that is ours in Christ?

Memory Verse: 'Then I will give you rain in due season, and the land shall yield her increase, and the trees of the field shall yield their fruit', Lev. 26. 4
August 3.	Leviticus 26. 14-39.
Penalty for Disobedience.
The Lord now details the consequences for failure to obey. He sets the example of giving an incentive first, but He must be true to Himself. Sin must be punished even if the later history shows that He is merciful in delaying judgement. He warns then that He will act to judge them personally. The first judgements are direct actions from the Lord. David takes this up when he is given a choice of judgement. He recognises that the Lord is merciful so it is better to leave himself in His hands, 2 Sam. 24. 14. We need to remember this. We should be seen to be fair in all our dealings so that we reflect the character of our God.
If the people fail to listen when the Lord warns directly, He will use their enemies to judge them. This will not be the same measured judgement. Men will take vengeance quickly and they will frequently go too far when they take vengeance against others. The enemies will use the opportunity to show their hatred of the Lord's people in their attacks on them. The people will be left in fear of what their enemies will do. The Lord warns that they will be so frightened that they will run when there is no one chasing them. The picture is one of complete despair. There is no hope. The underlying reason is that they have no security. Faith can look to the Lord for help. Once we choose to go away from Him, we are left without any defence. This was true for Israel. It is far more true for us today. The enemies which they faced were physical and they could take some evasive action. We are fighting spiritual powers. We have no means of defence against them apart from the Lord. We must not forget our true calling. It is possible that we appease ourselves with activity on the external which appears acceptable but which has no impact in the true warfare.
The Lord warns Israel that if they still refuse, He will punish them seven times for their sins. This is a picture of the principle that privilege brings responsibility. Israel received many blessings from the Lord. He tells them that if they fail to fulfil His will, they will suffer seven times. We are also called to bear a faithful witness to our Lord. We need to consider the fact that we must fulfil our responsibility to our Lord alone. 
The Lord pronounces a severe judgement. The people will be left with no power. They will be forced to work without any return for their efforts. A land which should 'flow with milk and honey' will become a barren place. Even the beasts will become their enemies and rob them of their children.
The Lord shows His character when He tells them that He will still increase the judgement again if they refuse to listen. There is no choice for the people. They have made a covenant. They must accept the demands of the Lord. They face famine, pestilence, the sword, and even captivity to their enemies. This is set in contrast to the blessings that the Lord bestows. The works of the Lord to deliver from enemies will be reversed. The people will become the prey to those whom once they destroyed. In particular, it is sad to see that there is such a fear of their enemies that the slightest noise will arouse doubts, and those who are not killed will be carried away to pine to death.
Do we recognise the importance of obedience to the word of the Lord?
Memory Verse: 'And they shall fall one upon another, as it were before a sword, when none pursueth: and ye shall have no power to stand before your enemies', Lev. 26. 37
August 4.	Leviticus 26. 40-46.
The Promise for Repentance.
The Lord gives an assurance that there is always a way for the people to return. He will not set them aside permanently The basis is that they must confess their iniquity and trespass. The words that He uses are interesting. Iniquity has the idea of sin in a general sense while trespass has the idea of covering or deception. 
The same is true for us today. Iniquity means that we accept that we have turned away from the ways of the Lord. We do not make any excuse for ignorance. Certainly, against the background of the earlier verses, the Lord gives many opportunities to turn. He warns consistently. The idea of trespasses reminds us of the natural desire to cover up our failures. We need to acknowledge our failures and to seek forgiveness immediately. We must not try to cover. It also may suggest the tendency to try to make excuses. If there is genuine repentance, there will not be any thought of trying to make excuses. The Lord can only restore the people who are ready to accept their guilt. John teaches in his first epistle that the purpose is that we ought not to sin. He then shows the answer for sin that the Lord has provided. Firstly, there is guaranteed forgiveness if we confess, 1 John 1. 9. Secondly, there is an advocate with the Father, 1 John 2. 1. These are both based on the foundation of the blood of Jesus Christ His Son, 1 John 1. 7.
The character of repentance is clear. They must be ready to confess their iniquity and that of their fathers. This is clearly seen in the confession of Daniel, Dan.9. 4-19. We look at the testimony of the Lord to Daniel. We can see a man who is righteous. He was careful to keep his purity, Dan. 1. 8. If any could excuse himself, it was Daniel. When we read his prayer, we might think that he was a leader in the sin of the nation. The reason is that he recognised that he was a part of the people. He could not separate himself from the rest of the people. This is what the Lord wanted. It is precisely what we have in these verses.     It is a pattern for us. We may see failure among the Lord's people with whom we meet. We must never set ourselves up as clear of guilt. We need to humble ourselves and associate ourselves with the failure.
A second lesson here, seen in Daniel's prayer, is a readiness to confess fully. It is easy to make a general confession. We must open our hearts for the Lord to search of so that He can reveal our sins in full. 
He gives the promise that He will remember His covenant with Jacob, Isaac and Abraham. The order of names is significant. Jacob is named first. We easily remember his failures, but he trusted and the Lord magnified His grace in him. 
The Lord adds the assurance that He will remember the land and it will enjoy its sabbaths. He knows that the people would fail in this respect. He sets a limit on the captivity which is directly linked to the failure of the people. This is looking at the dealings of the Lord with His own people. It cannot be used to suggest that He will not judge men eternally.
Are we careful to confess our sins as soon as we realise them?

Memory Verse: 'And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God', Lev. 26. 44

August 5. 	Leviticus 27. 1-18.
Estimations for Vows. 
The Lord now sets the valuation for vows. If a man makes a vow to separate himself to the Lord, he must pay the price that the Lord has decreed. 
The Lord sets the price according to the age and sex of the person concerned. He defines four age categories, starting from those of a month. The reason for this is that the first month is the time when a child may most often fail to survive. Once they have reached that age, they can be brought to the Lord.
John writes of three similar categories in his first epistle, I John 2. 13-27. Spiritual strength should not be reduced by age so there is no reason for the oldest category. 
The first group includes those between the ages of twenty and sixty. These have the highest valuation. The reason for this is that they are at an age where they are able to undertake the full responsibilities of service. They should not need others to direct them because they will have the maturity to see what needs to be done. Equally, they will have the strength to do the work. This is true of men and women although the price reflects the fact that the women will typically be more limited in what they can undertake. These picture those whom John refers to as 'fathers', 1 John 2:13, 14. Paul refers to them as 'full-grown'. The idea may be hidden in translation because the word is sometimes translated as perfect. This is misleading because the Scripture never teach that anyone other than our Lord could be perfect in an absolute sense. The characteristic of this is a knowledge of Christ that touches every aspect of their life.  
The next group are those between the ages of five and twenty. These will have increasing strength. They will be able to take a measure of responsibility with supervision. The exact amount of supervision will vary but they would not be expected to work alone. These are referred to as young men by John. They have shown that they can overcome the wicked one, 1 John 2. 13. John still has to warn them of the dangers that will come their way. There are things which they need to avoid, 1 John 2. 15-17. 
The third group are those under five. These correspond to the little children of whom John writes, 1 John 2. 18-27. They are dependent on others and cannot be given responsibility even when there is someone to supervise them. 
The last group are those who are too old to work. John does not write of these because this is not expected among the saints of God. We all have a work to do. Even the oldest can engage in spiritual warfare, praying for others, encouraging them and offering guidance.
The Lord allows for those who cannot pay the price that is expected. He neither asks nor expects any to go beyond what they are able to do. He also tells what He expects when someone dedicates an animal to the Lord. In this instance, they cannot change their mind. There was no fault in bringing something different at first, but once we make an offering we are responsible to fulfil it. 
Are we careful to give each the respect due to them?

Memory Verse: 'And if it be a beast, whereof men bring an offering unto the Lord, all that any man giveth of such unto the Lord shall be holy'. Lev. 27. 9

August 6.	Leviticus 27. 16-34.
The Law of Redemption.
The Lord now deals with fields that a man may set apart for Him. It must be valued by the seed that the land uses. This measures the potential for the field. This could suggest the thought that the Lord is interested in our work rather than any results. On many occasions,  faithful service does not appear to bring any reward. Equally, years of faithful service by one servant may lay a foundation for others. The Lord speaks of this to His disciples, John 4. 34-38. 
The price is adjusted for the year of jubilee. As with any other land, it will revert to its owner at that time. The price paid is reduced in line with the period remaining before the jubilee. The land may be redeemed at any time but it requires that owner to pay a fifth extra. If he chooses not to redeem it or if he sells it to another person, he cannot redeem the land at a later stage. It will be given to the priest and it becomes the Lord's inheritance. The law offers an opportunity for a person to review his choice. He can change his mind within the prescribed time. Once his choice is established, he cannot go back on it. 
The final option is that, if the land had been bought from another man, it must still revert to the original owner at the jubilee. The man who dedicated it does not retain any rights to the land.
The Lord next deals with animals. If the animal is the firstborn, it is already His. It cannot be dedicated again. The same is true if something has already been devoted to the Lord. This is true for animals or land. It would appear to be a form of deception. The person is trying to claim a double benefit. This is similar to the principle that is seen with Ananias and Sapphira, Acts 5. 1-14. They had every right to the price of their land. They could do what they chose with the land. Their sin was that they wanted to appear to give all but keep back part of the price. This is serious in the sight of God because it is lying to give an appearance that is not true. The Lord cannot condone deception. We need to be careful in our dealings. There are many ways in which we can be tempted to deceive. We need to be completely honest in every aspect of our dealings. 
If an unclean beast is brought, it may be redeemed. The alternative is that it is sold for the valuation that is set on it. It cannot be brought to the Lord in itself.
The Lord now gives the requirements for tithes. The tithe, or tenth. must be  brought to the Lord. This may be redeemed by paying an extra fifth to the valuation of the priest. When a tithe is brought, it must be offered as it is. The person cannot try to exchange good for bad. This is what the people were doing in the time of Malachi. The Lord makes clear that this is robbing Him.  If they try to do this, the Lord lays claim to what was brought originally and what they tried to exchange. The warning for us is that we must be ready to give wholeheartedly to our Lord. Paul reminds the Corinthians that they must not be grudging when they give because 'the Lord loveth a cheerful giver', 2 Cor. 9. 7
Are we truly yielded to the Lord in all our ways?

Memory Verse: 'Only the firstling of the beasts, which should be the Lord'S firstling, no man shall sanctify it; whether it be ox, or sheep: it is the Lord'S', Lev. 27. 26
August 7. 	Numbers 1. 1-54
The First Numbering.
The Lord instructs Moses to number the people. The timing is interesting. It is completed after the tabernacle has been reared. The time has come for the people to move forward. For a year, there has been a mixture of behaviour from the people. They murmured on several occasions. They disobeyed openly when the made the golden calf. They gave freely when the Lord asked so that the tabernacle could be built. There is now a testimony to the Lord in the midst of the people. They are ready to move forward in accordance with the purpose of the Lord. The later events show that the Lord anticipated that the people would still fail. The numbering will prove His absolute accuracy in judgement.
The people are numbered by their families and their fathers. The Lord again emphasises the importance of the family to Him. They are joined by ties which mean that they will be more inclined to fight for each other. As far as we are concerned, the teaching of the New Testament is that we are all sons of God. As such, we are united in Christ. The first concern for us should be justice. Our spiritual relationship should be the next consideration in any question of allegiance.
The instructions for the numbering show the hostile character of the territory in which they were travelling. The number will show who is ready for warfare. Only the men are noted, from twenty years and upward, thus being those who are able to go to war. Here we see the fact that they are in hostile territory, and therefore the first concern is for a fitness for warfare. 
The Lord tells Moses and Aaron to take the heads of each tribe with them. This will ensure that there is no suggestion that the numbering was biased in any way. It is an example of how careful we need to be to demonstrate the justice of our actions. The head of Judah is Nahshon, the son of Amminadab. He is the grandfather of Boaz of the line of David. The Lord has already marked out the royal line. He is never taken by surprise. It would be around five hundred years before the people ask for a king. It would be a further forty years  before the line of Judah is established. Jacob recognised the precedence that Judah would take. The numbering shows that the family has already been singled out. 
The numbers for each tribe are listed. No one is asked about their willingness or readiness to fight. The lesson for us today is that we are all called to spiritual warfare, Eph. 6. 12. The Lord provides us with the armour and the strength for the conflict, Eph. 6. 10, 11. No one is exempt. Indeed, any who try to avoid the battle will be a prey for the enemy, Deut. 25. 17, 18. The Lord expects us to be both ready and willing for the battle at all times. 
The Levites are not numbered. They are called to the service of the sanctuary. They have the important work of intercession with the Lord for the people. They are in the middle of both the camp and the line of march. This reflects the need for the army to protect them so that they can fulfil their work. We all need to remember the importance of prayer as well as outward service for the progress of the work. 
Are we certain of our pedigree by new birth?

Memory Verse: 'And they assembled all the congregation together on the first day of the second month, and they declared their pedigrees after their families, by the house of their fathers, according to the number of the names, from twenty years old and upward, by their polls', Num. 1. 18
August 8.	Numbers 2. 1-34.
The Camp of Israel.
The Lord now sets the order of the people in the camp. There is no option for choosing the place which they want. The same is true for us today. The Lord gives through His Spirit to those whom He chooses. We are not expected to choose our own place. We do need to take care to fulfil what He asks from us.
The people are to encamp around the tabernacle but they must maintain their distance. This is a reminder of the limitation of the law. The Lord wants to dwell with His people but He cannot allow them to come near because of sin. They need an intermediary to act on their behalf. We can rejoice in the glorious truth that we have access at all times into the presence of the Lord. This is something which we can easily take for granted yet it is an immense privilege. We ought both to appreciate and to use it more readily. 
Judah is placed on the east of the camp. Nahshon is the captain,. Issachar and Zebulun are set alongside him. These will be the first to set out when the camp moves. It does not matter whether it is for the journey or to engage an enemy. Judah will take the lead. The Lord is showing His will in anticipation of the later time when the kingdom would be established. The history of Judah is not the brightest that we could hope to see but the Lord shows mercy. He prevented his brothers from killing Joseph. He stood as surety for Benjamin. As he pleaded with Joseph, he showed the full extent of his repentance. The man who was ready to deceive his father now recognised that his actions could easily kill him. He chose to offer himself rather than allow this to happen. The Lord honours him for his desire to remedy his failings. He receives the principal place now and later he will receive the kingdom. He stands guard at the place of approach to the sanctuary court. This is the most important place in the camp. Nothing must be allowed to defile the sanctuary.
The south of the camp is headed by the standard of Reuben accompanied by Simeon and Gad. The Lord is beginning to fulfil the prophecy of Jacob.. Despite being the first two sons, they must take their place among the people. Reuben was guilty of gross immorality, Simeon of murder.
The tabernacle and the Levites are set in the middle of the camp and the army. The are by the sanctuary and this must be carefully protected at all times.
Ephraim guards the west of the camp with Manasseh and Benjamin. These three had no direct guilt for any failure. Ephraim takes precedence as the Lord indicated through Jacob.
The rearguard is Dan with Asher and Naphtali. Dan fulfils the role as an adder in the path. He will bite at the heels of the enemy. He defends against attacks from behind. This place is especially important because enemies such as the Amalekites will attack the weakest. The Lord sets the order according to His purpose.
Are we careful to maintain godly order in all our ways?

Memory Verse: 'Every man of the children of Israel shall pitch by his own standard, with the ensign of their father's house: far off about the tabernacle of the congregation shall they pitch', Num. 2. 2
August 9.	Numbers 3. 1-16.
The Numbering of the Levites.
The Lord now calls for the Levites to be numbered before they start to minister for Aaron. 
The narrative starts with a reminder of the deaths of Nadab and Abihu. Their record is that they 'offered strange fire before the Lord'. These are two of the men in Scripture who have a consistent record of their failure. It is an indication of how serious this was in the eyes of the Lord. Rather than simply to criticise them, we do well to ask ourselves what our record is. It may be that it is little different. If our actions are merely ritual or repetition, it is the equivalent of theirs. It does not matter how commendable an action may appear if  it comes from an impure motive. The Lord Who sees the heart knows whether we are truly promoting His glory or if we have some selfish motivation.  It teaches us that the Lord will maintain His honour. When He acts in judgement, there is a constant reminder for those left behind. The fact that he does not act more often is an indication of His mercy.  In the New Testament, we have the record of Ananias and Sapphira, Acts 5. 1-11. These are indicators of what the Lord expects. His silence should never be taken as approval.
The first requirement of the Lord is that the Levites are brought to minister to Aaron. The work of the Levites is to serve the high priest. This reminds us that we are called to serve our Lord. He is our high priest. The high priest is set apart as the sole representative of God. We must always remember that our Lord is always set apart from men. No one must be allowed to take a position that challenges Him.
They must keep the charge of Aaron and of the whole congregation before the tabernacle. Their duties will ensure that the service of the Lord is fulfilled smoothly. They may not bring offerings directly but they have a role which is vital to the work of the priest. The lesson for us is that there are many duties to be performed which are needed to maintain the witness of the saints. These may be directly in respect of the work of a priest. They may be by way of help for the people. The parable of the Good Samaritan shows that they were failing in their duties to the people, Luke 10. 32. The ritual of the temple had been exalted to a level where they neglected the need to help others. The law demands that we love our neighbour, Matt. 22. 39.
The example of the New Testament is clear. When the apostles recognised the need for others to serve tables they still looked out spiritual men, Acts 6. 1-6.
The Levites are to be numbered because they have been chosen by the Lord to fulfil the role of the first-born. When others were numbered, they needed to be fit for war so they were twenty years or more. Now the only qualification is birth. Once again, the lesson is clear. There are many forms of service which can be performed by the younger saints. Samuel ministered as a child before Eli, 1 Sam. 2. 11. While older saints must take responsibility for upholding the young and protecting them from attack, the younger can do much to assist. We must be balanced in our outlook.
Are we careful to perform the work to which the Lord has called us?

Memory Verse: 'And I, behold, I have taken the Levites from among the children of Israel instead of all the firstborn that openeth the matrix among the children of Israel: therefore the Levites shall be mine', Num. 3. 12
August 10.	Numbers 3. 17-32.
Gershon and Kohath.
The narrative now identifies the work of the Levites. The Lord is teaching us here that He is responsible for the service of the saints. We cannot choose our sphere of service or promote men to a place beyond the one that the Lord gives.
Gershon is first to be numbered. His family was placed at the west of the tabernacle. As such, he is the furthest from the door of the court. The responsibility for this family was to carry the coverings and the hangings. His name means a stranger. The cloths indicate character. The first work to be identified typifies the responsibility of the people of God to maintain their separation from the nations around. We must live in a way that is consistent with the purpose of the Lord not with the ideas of men. The Lord details exactly what this family must do. The tabernacle, the tent and the covering come first. These are the primary parts of the tabernacle. The word, tent, is often translated as tabernacle. It is impossible to exaggerate the importance of their work. It teaches us that the first duty in our service is to uphold the character of Christ as we move through the world. We may think of witness in the gospel. We may think of the commandments regarding character. We must never set aside or belittle these. We must be equally careful never to think that fulfilling these duties will answer the need for a character that is true to our Lord. What we do need to recognise is that we can only fulfil this when we are separate from the world. The book of Psalms starts with the assurance of blessing for those who do not follow the counsel of the ungodly. Sadly, it is often plausible. We can easily think that this is a reasonable course of action. The end is likely to be disastrous as it was for Lot.
Kohath is numbered next. These are placed on the south of the tabernacle. As such, they are the people who enjoy the best of the sun's warMatth. The name suggests the idea of being joined. The thought is of fellowship. The progress is clear. The Lord does not ask us to separate from the world in a negative way. He is looking to give us something better than the world can give. We need to separate from the world because it will dull our senses to spiritual realities. Insofar as we separate in our hearts, we will come into the good of the fellowship which we have been brought into in Christ. They are responsible for the vessels of the sanctuary. These point us to the glories of our Lord Himself. We can only be fit for this work if we are living in the good of fellowship without our Lord at all times. It is not enough to go through the outward motions. It is not enough to have a knowledge of the truth. The essential ingredient is that we live in the warMatth of His presence, that the rays of His truth shine on us and govern our life. The result is that we will manifest something of the glory of Christ, 2 Cor. 3. 18, as is seen in the ark. we will prove the blessedness of fellowship in Christ, 1 John 1. 3, 4, as is seen in the table. We will shine as lights in a dark place, Matthew 5. 14, as is seen in the lampstand. This may result in more effective witness. It will lead to obedience to the principles that the Lord has set down. These are a consequence of fulfilling our primary work. They depend on the Lord to work. We cannot manufacture, all we can do is make a poor imitation when this becomes our main goal.  
What does the world see  of our Lord as it looks at us?

Memory Verse: 'And the charge of the sons of Gershon in the tabernacle of the congregation shall be the tabernacle, and the tent, the covering thereof, and the hanging for the door of the tabernacle of the congregation', Num. 3. 25
August 11.	Numbers 3. 33-51.
The Exchange for the Firstborn.
The last family of Levi is Merari. His name means bitterness and it reminds us of the fact that the path will be tinged with sorrows. Our Lord was the man of sorrows and if we follow His steps, we can expect no different. His family is on the north side of the tabernacle. This is consistent with the idea that his name conveys. Their service is the boards, bars, pillars, pins and sockets. These will provide strength to withstand in adversity. They speak of the need for a firm foundation for the saints when the enemy attacks. The same is true for us today. We must ensure that we are securely grounded. We also must fulfil our responsibility to help others so that they are grounded as well. Paul shows us the example with his concern for the Thessalonian believers. He had been forced to leave the city in a hurry. He was unable to give them the grounding that he would have desired. For this reason, he sends to see how they were managing, 1 Thes. 3. 1,2. He shows a similar concern when he is waiting for news from Corinth, 2 Cor. 2. 13. He is prepared to leave an open door in order to meet with Titus as soon as possible. There are two points we need to consider from this. Firstly, the welfare of the saints is as important as the preaching of the gospel. Secondly, if we bring concern to those who are watching for us, we may hinder the progress of the gospel. 
The last families to be numbered are the children of Aaron and Moses. They are placed on the east of need to ensure that nothing is allowed to defile the place were the Lord meets with His people. We need to challenge our hearts to consider whether we are as diligent in this. Sadly, the priests in the New Testament were more concerned with their ritual than with the truth of God. We need to be careful to avoid this danger. 
When the Levites have all been numbered, the first-born are numbered as well. The Levites have been called to take the place of the first-born in ministering to the Lord. The Lord must not lose out as a result. There may be occasions we are unable to fulfil our normal duties. This could be illness. It could be family responsibilities In these cases, we must ensure that we do not make the circumstances an excuse for failing to give the Lord His portion. If we find ourselves in such a position with any regularity, we need to consider whether we are in the right place. We have a responsibility to the saints with whom we meet. If our work means we are often unable to meet with them, we need to consider carefully whether this is the position the Lord has chosen for us. We must never allow circumstances or natural reasoning to guide our steps. The Lord has set out what He expects from us. If we cannot fulfil it, then we need to ask Him to open the way for us.
It is the Lord Who has made the change, but He still requires the additional first-born sons to be redeemed. It may be especially the case because they forfeited their privilege when the people worshipped the golden calf. The reason is not relevant. As far as we are concerned, even if someone else undertakes to cover for us, we should ensure that we are not robbing the Lord of what He should have.
Are we careful to maintain holiness in the sight of the Lord?

Memory Verse: 'And thou shalt take the Levites for me (I am the Lord) instead of all the firstborn among the children of Israel; and the cattle of the Levites instead of all the firstlings among the cattle of the children of Israel', Num. 3. 41.
August 12.	Numbers 4. 1-15
Preparation for the Journey.
The Lord now deals with the requirements for the service of the sanctuary. The sons of Kohath who are between thirty and fifty must be numbered. These are the people who will be responsible for maintaining the holy place. It is worthy of note that the age for serving in the sanctuary is higher than the age for warfare. The Levites had to wait an extra five years before they started their service. They then:spent five years in preparation before they took on the full responsibility of their service. The lesson is clear. While we must be ready to withstand the attacks of the devil and his forces, we still need to cultivate a right spirit to lay hold on the Lord in truth. This does not mean that we cannot pray before that time. It does not mean that we cannot take part publicly. It does warn us however that we should be careful only to fulfil any service in keeping with our spiritual maturity. It is easy for some to say things that sound right but they are not necessarily coming from a true experience of the Lord. This will count for little or nothing in His sight. He is looking for reality. This is the idea of worshipping in spirit and in truth, John 4. 23, 24. 
There is an obvious problem when the people travel. No one except the high priest can go into the Holiest but the sons of Kohath must carry the ark among other vessels. The Lord provides an answer. The sons of Aaron must take down the veil and cover all the vessels of the sanctuary with their appropriate covering before the other Levites are able to enter. They are called to a work that is related to the most holy things, therefore they need to be careful to ensure that they do not defile the Lord’s Sanctuary.
They cover the ark with the veil then the badgers' skins and finally a covering of blue. This pictures different aspects of the humanity of our Lord to which we must bear witness. The veil pictures the glory of His Person. The badgers' skin pictures His humility. The blue pictures His Heavenly character. The blue is the last cover. This shows that we should always ensure that our witness clearly highlights the heavenly character of our Lord. He is not another man. He is the Lord from heaven, 1 Cor. 15. 47. Nothing must be allowed to detract from this. John expands this theme as he reminds us that 'the world knoweth us not because it knew Him not', I John 3. 1. We should never be surprised that we are in conflict with the world. The greater concern should be that we are in agreement with them so often. There is far more danger if we find the world agrees with our thinking than when the world shows its hostility.
The table is covered with blue then scarlet then badgers' skins. This speaks of he heavenly character of fellowship and blood as the basis of this. The final covering of badgers' skins reminds us of His humility. The lampstand and the altar of incense are both covered in blue followed by the badgers' skins. Here we see the heavenly character emphasised once more.
The brazen altar is covered in purple, implying the universal nature of its scope. All is borne on staves: nothing may be carried on a cart.
Do we recognise the distinction between spiritual and carnal?

Memory Verse: 'And when Aaron and his sons have made an end of covering the sanctuary, and all the vessels of the sanctuary, as the camp is to set forward; after that, the sons of Kohath shall come to bear it: but they shall not touch any holy thing, lest they die. These things are the burden of the sons of Kohath in the tabernacle of the congregation', Num. 4. 15
August 13.	Numbers 4. 16-28.
Kohath and Gershon.
The Lord now gives the details of how the Kohathites will fulfil their duties when the camp is at rest. 
The first details are the work of the priestly family directly. Eleazar is given the specific work to light the lamp, to offer the incense or to handle the anointing oil. He stands in the presence of God. The oil for the lamps reminds us that the witness to His name will only be maintained by those who enjoy the presence of the Lord. We may be able to put words together, but there will only be power if we come from His presence to testify to what we know and have learned through the Spirit. The incense indicates that our appreciation of Him will be sweet savour for the pleasure of God. The daily meal offering reminds us that our life must be consistent with His. It is not enough to know of Him in our minds. We must show our appreciation in our walk. The anointing oil reminds us that everything has its source in the Holy Spirit. 
Eleazar is also responsible for overseeing the service of the sanctuary. Others may perform some of the work but he must ensure that it is all done in the correct way. It must be for the glory of the Lord. In particular, care must be taken that the family of Kohath does not bring the judgement of the Lord upon themselves by their actions. They cannot go beyond their call.
In addition, the priests must cover the vessels in the holy place before any other Levite comes in to perform their service. Only once the priests have covered the vessels, are others from the family of Kohath allowed to come and lift them. Symbolically, the holiness of the Lord is maintained by this. It reminds us that every form of service has a priestly function associated with it. We must all be in a fit state to undertake the work.
The Lord tells the family of Gershon what their duties are. They are responsible for the cloth of the Sanctuary. These are the visible aspects of the sanctuary. It is vitally important for us to take care in what the world sees. In most cases, we will be their only contact with the things of God. We ought to ensure that they see something of His glory. We certainly need to avoid giving a false picture. They will not readily understand what we do or why we do certain things. What they should be able to see is that we are motivated by the desire to please the Lord. We should act in a way that shows our faith is a reality not a ritual to be performed.
Gershon means a stranger. Everything about their service shows that they are separated from the world. The same should be true for us. It is easy for us to compromise. This will  give the impression to the world that our faith is something that can be added to life. Our life should be a constant witness that we do not belong to this world. It should show the joy that we find in living a life for the glory of God.
Do we ensure that Divine order is maintained in all our dealings?

Memory Verse: 'But thus do unto them, that they may live, and not die, when they approach unto the most holy things: Aaron and his sons shall go in, and appoint them every one to his service and to his burden', Num. 4. 19
August 14.	Numbers 4. 29-49.
The Duties of Merari.
Merari is the last family to be numbered. They have the responsibility for the boards, bars, pillars and sockets of the tabernacle. They are also responsible for the pillars, sockets, cords and pins of the court. These are the components which provide the structure for the tabernacle. As such, they provide a vital, but largely unseen, part of the whole.  It does not take much imagination to recognise what would happen if these parts were missing or misplaced. It reminds us of the lesson that Paul teaches the Corinthians. Every part of the body has its own duty to perform. Some take a prominent part, others are not seen. The lesson that he draws from the human body is that the function of the parts that are unseen is often the most important.  The same is true here.
The emphasis for the work of Merari is the need for a secure foundation. There are many things that underpin the testimony. These must be securely in place. Without the ministry of Merari, there would be no support for the cloth that Gershon carries. There would be no place for the vessels that Kohath carries. We need to take care that we have a solid foundation in our service for the Lord. It is not adequate to think that we are to preach with a view to seeing souls saved. Our duty is to glorify the Lord and to testify to Him. This can only be achieved if we have a foundation that is based upon righteousness and redemption. We need to uphold all that speaks of His glory. We need to remember that we can never save a soul. We can never even raise an anxious thought in their minds. All we can do is point to Christ and leave the Spirit of God to work.  We must avoid judging by the outward signs of fruit for our labours. It will tempt us to compromise. The danger then is that there may be those who will feel secure yet never be saved. Equally, we should have a concern if we are not effective. It is possible that we are setting our thoughts above the word of God. 
The count of Levites is listed for us. The Lord already knows the result. We can be certain that He will ensure that there are enough people to perform each of the tasks that is set for family. We can rest in the same assurance. Our Lord wilt never expect more of any than they are able to perform. If He calls us to do a work, He will fit us to accomplish it. We can be certain that we will be able to complete it in His strength. He may give some confirmation of this in certain circumstances. We should not expect it. Most often, He leaves us to trust in Him to supply all that we need as we need it.
The narrative is careful to explain that the number is only for those who are fit to undertake the work. The lesson here is important. Those under twenty five are excluded because they are not old enough to do the work. Those between twenty-five and thirty are excluded because they can only work under supervision. The Lord will not ask more of a person than they are able to do. This does however mean that when the Lord does ask something from us, we should be cer5tain that it is because He knows what we are able to achieve. We should have no fears about our ability to fulfil the work.
Do we recognise the importance of all the work of the Lord?

Memory Verse: 'According to the commandment of the Lord they were numbered by the hand of Moses, every one according to his service, and according to his burden: thus were they numbered of him, as the Lord commanded Moses', Num. 4. 49
August 15.	Numbers 5. 1-10.
Recompence of Trespass.
The Lord now sets out the need to maintain purity in the camp. Every man or woman who is a leper, who is defiled by an issue or by a dead body must be put outside the camp until they are cleansed. The holiness of the Lord demands that there is no defilement. There is a similar picture in the New Testament. When Paul writes to the Corinthians, he points out that some of them have suffered because of their failure to follow this, 1 Cor. 11. 30. The difference is that we can be cleansed more easily. The command is 'Let a man examine himself and so let him eat', 1 Cor. 11. 28. The defilement can be put away. John teaches us  exactly what is required for us to be cleansed from all unrighteousness, 1 John 1. 9. The idea of confession here is not words spoken to another man. It is acknowledging before the Lord that we recognise the true nature of our failing. The fact that the cleansing would take seven days is an indication that the difference should be seen in the  life. Words are easy and have no value unless the life matches up.
The Lord now deals with the matter of trespass in more detail. He touches on some aspects which were not included earlier. The significance is that those who were cleansed from the defilements mentioned earlier were to bring a trespass offering. Although they had not sinned directly, their uncleanness affected the whole camp so they needed to be cleansed. If they were not cleansed, the people as a whole would be affected. This is a picture of the true nature of fellowship. None of us live to ourselves alone. Every action of every saint affects the whole company. Even if our defilement is not a result of intentional sin, the whole company is affected until the sin is cleansed.
The first statement is a reminder that sin is first of all against the Lord. David learned this lesson. He had committed adultery. He had attempted to cover his sin. He had caused a man to be killed. He had broken three commandments at least as a result of one act, 2 Sam. 11. When he confesses, he says, 'Against thee, thee only, have I sinned', Psa. 51. 4. There is no conflict here. He is acknowledging the true nature of the holiness of God.
When other people have been affected by a trespass, the offender must make a payment to them. A valuation is determined and an extra fifth is added to it for the repayment. The instruction relating to such payments is now given. If there is no one to receive the payment, it must be given to the Lord. We must always recognise that even when we have confessed our sins before the Lord, we must still repay any whom we may have offended.  We need to ensure that we keep a clear account with our fellow men as well as the Lord. The word of God never allows us to cover sin. If a person is offended, they need to be repaid. If the law of the land is broken, we must accept the consequences of our action.
Once the details have been met, the Lord can accept the offering. The order is important because He cannot receive a trespass offering until restitution has been made. 
The offerings, along with any payment that is made to the Lord, belong to the priest. Nit is a picture of the truth that those who minister spiritually have the right to receive material support, 1 Cor. 9. 14; 1 Tim. 5. 17.
Are we careful to maintain our purity before the Lord?

Memory Verse: 'And every man's hallowed things shall be his: whatsoever any man giveth the priest, it shall be his', Num. 5. 10
August 16.	Numbers 5. 11-31.
The Law of Jealousy.
The Lord now deals with a situation where a man suspects his wife of infidelity but cannot prove it. In this instance, he must bring his wife and an offering of barley meal to the priest. There is neither oil nor frankincense on this occasion. This is because the act is exposes sin. There can be nothing to picture the work of the Spirit or the fragrance of Christ in this. It does however remind us that our sin will be exposed by the perfection of Christ. The scenario is a picture of the fact that our devotion to Him is tested by coming into His presence. 
The priest brings the woman before the Lord. This is the place where the secrets of our heart will be exposed. He puts dust from the floor of the tabernacle into an earthen vessel with holy water. The combination may suggest the idea that the test will separate the holy from the earthly. The two are mixed. The outcome will show which is true in the heart of the woman. 
The head of the woman is uncovered as a sign of shame. Her name has been shamed by the accusation. Until she is vindicated, she must accept this. She takes her offering in her hands. Here we see the preparation. 
The uncovering of the head is a reminder of the shame that is associated with the accusation. The offering symbolises her claim to purity. There is no way in which the two can both be true. There is no possible union of the holiness of the Lord with sin. The idolatry of the heathen permits this. It often even promoted it. There are accounts of some who have brought this among those who profess the name of Christ. Such actions are the evidence that there is no reality.
The priest then places the woman under an oath. She can be certain that, if the charge is false, the water will have no effect. If the charge is true, her sin will be exposed and her guilt open for all to see. The woman acknowledges it by saying 'Amen' after the priest has spoken. The words are written down and blotted out with the bitter water as well. They will only have any effect if the sin is proven. The water that exposes sin is the same water that clears the innocent. This is fundamental to the true gospel message. It paints a black picture of complete corruption and helplessness for the individual. It then answers it with the assurance that no charge can be brought when the sins are blotted out.  
The priest waves the offering before the Lord and burns a portion on the altar. This is a picture that the woman claims the perfection of Christ for her acceptance. Once this has been done, the woman must drink the water. She has accepted the guilt of the sin. She has claimed the purity of Christ. If the water takes effect, the evidence of the curse will be seen. It is clear that she is known to be guilty. Her words were false. If the water has no effect , she is free to go out and bear seed. She is justified in the sight of God. No one can bring a further charge against her
The Lord is teaching us that we cannot escape with an outward show. He knows the heart and His presence will expose any falsehood, 1 John 2. 19.
Are we careful to ensure that we are open in all our dealings?

Memory Verse: 'And the priest shall take an handful of the offering, even the memorial thereof, and burn it upon the altar, and afterward shall cause the woman to drink the water', Num. 5. 26
August 17.	Numbers 6. 1-12.
The Separation of the Nazarite.
The Lord now deals with someone who takes a vow of separation to the Lord. This is the opposite of the previous verses where devotion was questioned. The demands are that the Nazarite, or separated one, must avoid anything that might lead to intoxication, he must not cut his hair and he must avoid dead bodies. If he breaks any of these prohibitions, he has broken his vow and the time before that failure counts for nothing.
The question of drink is wide-ranging. It is not enough to avoid wine or strong drink. These  clearly have the potential to intoxicate. He must avoid anything that comes from the vine, including moist, or fresh, grapes. The Lord has already indicated the need for the priest to abstain when he comes into the sanctuary. There must be nothing which might impair his judgement. This is extended for the Nazarite. He has committed himself to the Lord and he must accept the need to go beyond others in his devotion. The lesson for us today is that we need to avoid anything that may lead to a loss of self-control. The idea of sobriety in the New Testament is far wider than simply the effect of drink. There are many circumstances where we could place ourselves under the temptation to act in anger or impetuously. We need to avoid these wherever possible. Any loss of self-control reflects badly on our Lord. He did not open His mouth under the most extreme provocation, Isa. 53. 7. This is the pattern that we are called to follow.
We are taught that long hair is a shame for a man, 1 Cor. 11. 14. If a man does not cut his  hair, he is taking a place of reproach in the world. This is reflected in the exhortation, 'Let us go forth therefore unto him, without the camp', Heb. 13. 13. We have been called to walk a path that is an object of shame and reproach in the eyes of the world. Psalm 69 tells us a little of the extent of reproach that our Lord faced. He was cut off from family,  Psa. 69. 8. He was opposed by the rulers and the song of the drunkards, Psa. 69. 12. Only the Lord God knew the full extent of this. If we turn from suffering reproach for our Lord, it is most unlikely that we shall ever know the power that many have known in other times or places. Let us seek to cultivate a spirit that bears and forbears for the sake of the Lord.
The dead body reminds us that we were once dead in trespasses and sins, Eph. 2. 1. This is still the character of men around us. When we were saved, we chose to turn our back on this for the sake of Christ. While we cannot avoid contact with the world at all times, there are many situations where we can limit the contact. Even when we are working among men of the world, we can live in a way that shows we have no part with them. It is only in this way that we can maintain a true testimony in the world. The world has nothing to offer the child of God  who wants to follow the Lord in truth.
If someone dies beside the Nazarite, he will need to restart his vow because the holiness of the Lord has been compromised. We will never need to be saved again but every contact with sin means we must go back to the cross for cleansing. In this way, we renew our devotion to the Lord.
Are we living lives that are separated to the Lord?

Memory Verse: 'And he shall consecrate unto the Lord the days of his separation, and shall bring a lamb of the first year for a trespass offering: but the days that were before shall be lost, because his separation was defiled', Num. 6. 12
August 18.	Numbers 6. 13-27.
The End of the Vow.
At the end of the vow, the Nazarite must bring a burnt offering, sin offering, peace offering, meat offering and drink offering. These illustrate that he recognises the need to continue in devotion, fellowship and purity.
The offerings are brought in the order: sin, burnt, peace and meal offering. The lesson for us is that the present time is temporary. We are called to suffer with Christ, but we know that we shall reign with Him in glory. The day is coming when we shall be presented 'faultless before the presence of his glory with exceeding joy', Jude 24. This anticipates that time. 
The order is significant. The sin offering tells us that every failure is put away. The fact that a she-lamb is offered tells us that we are all accepted on the same basis, that of a common person. The law made provision for the priest, the company as a whole and the ruler, Lev. 4. Only one Person will be set apart in that day. Our Lord Jesus Christ will be 'firstborn among many brethren', Rom 8. 29. There will be no sin that can be laid to our charge, Rom. 8. 33. 
The burnt offering tells us that we are united with Christ. We are His and will be eternally linked to Him, John 17. 21, 22. The he-lamb is the same as the daily burnt offering. This is still the only ground for acceptance. There is no difference because the demands of God never change.
The peace offering is next. This suggests the idea that we shall be for ever with the Lord.  A ram tells of the steadfast walk. We are accepted in the Beloved, Eph. 1. 6. He has walked a path of pure delight to the heart of God. There was no change in Him. He never faltered. We stand accepted because He is accepted as a delight to His Father. We have been brought into fellowship now but that fellowship can be broken by our failures. It may be that we sin. It may be that our faith wavers because of the circumstances of life. We can rest in the assurance of a day when nothing will come between us and our Lord. The meal offering that accompanies this emphasises the truth. 'We shall be like him; for we shall see him as he is', 1 John 3. 2.
The hair is shaved again and placed in the fire that is under the peace offering. The reproach is removed and burned as evidence that the vow is complete before the Lord.
The priest places the shoulder of the ram and a cake of the meat offering in the hands of the Nazarite. He waves it before the Lord to picture the presentation to the Lord of the man.
The Lord tells Moses and Aaron the blessing which Aaron should pronounce on the people. He always takes pleasure in blessing His people. There is a special blessing for those who dedicate themselves to His service, but we shall all receive the blessing in that day.
The Lord will bless in preserving His people. He will show grace for every trial. He will reveal Himself and give peace to those who trust Him. He will uphold them because His name is linked to His people.
Are we living in the enjoyment of the fulness of the blessing of the Lord?

Memory Verse: 'And they shall put my name upon the children of Israel; and I will bless them', Num. 6. 27
August 19.	Numbers 7. 1-89.
The Dedication of the Tabernacle.
The narrative now moves on to the dedication of the tabernacle and the provision for the Levites to fulfil their work. The timing is perfect. The wagons were not needed before this time. In addition, the Lord has now dealt with the requirements and tests for true devotion.  This is now put into practice as the people bring their offering to the Lord. This is the first clear illustration of the need for all the people to be involved in the work. Paul details the principle for us, 'If we have sown unto you spiritual things, is it a great thing if we shall reap your carnal things', 1 Cor. 9. 11. 
The other families bring six wagons and twelve oxen for the Levites. These are allocated according to the service of the family of the Levites. The sons of Gershon receive two wagons with their four oxen. They are responsible to carry the cloths for the tabernacle and its service. These are lighter than the metallic and wooden structure so they receive less transport. The sons of Merari receive the remaining four wagons and eight oxen. Their load is heavier so they are given more transport to carry the burden. The Lord will provide what is required. The sons of Kohath are not given any transport. The vessels that they carry must not be placed on any wagon. They must be carried by hand using the staves which the Lord provided for this.
The Lord shows His way clearly. Where there is opportunity to use an aid to carry the load, He provides the means to carry the load. We are living in a day when there are many aids available for presenting the truth. We need to take care to maintain the testimony in a way that is consistent with His Word. In the days when the Scriptures were written down, the only options were word of mouth or writing. Today, there are various forms such as recordings and internet. We can make use of these to spread the Word beyond the reach of other means. We need to be careful not to use them to avoid our personal responsibility in the things of God.
For each of the next twelve days, one of the princes comes with an offering. They come in the order in which they go into battle. This illustrates the principle that those who wish to engage the enemy must first come into the presence of the Lord for strength. The offerings are identical. While the Lord has set down an order to be followed, we all need the same help to fulfil our work. Other than the trespass offering, the offerings are all represented. They must bring a charger and a bowl of silver filled with fine flour and oil for a meal offering. This shows the perfection of the walk of Christ. It reminds us that we must follow His steps, 1 Pet. 2. 21. The golden spoon full of incense teaches us that we need to cultivate the spirit of prayer for His strength in the battle, Eph. 6. 10. The bullock, ram and lamb for a burnt offering reminds us of the fulness of the devotion of our Lord: His strength, His submission, His sinlessness. These charateristics should be reflected in our lives. The kid for the sin offering teaches us that sin must be continually put away if the Lord is to hear our prayers, Psa. 66. 18. Two oxen, five rams and five he-goats for the peace offering again emphasise the basis of our fellowship. Every person is linked directly with the offering because we need true unity of heart for true fellowship. 
Are we careful to do the Lord’s work in the way that He has ordained?

Memory Verse: 'But unto the sons of Kohath he gave none: because the service of the sanctuary belonging unto them was that they should bear upon their shoulders', Num. 7. 9
August 20.	Numbers 8. 1-14.
The Lampstand and the Levites Dedicated.
The Lord now tells Moses to give instructions to Aaron as to how the lamps on the lamp-stand should be lit. The light falls upon the lampstand itself. This illustrates the fact that the Holy Spirit will always bear witness to our Lord alone. A simple test of any doctrine or any profession of service for the Lord is that He is central. As soon as anything comes between, it exposes a fault in our understanding. History is littered with many examples of error or division that might have been avoided by applying this simple test. Sadly, it is also true that teaching has often concentrated on a symbol rather than the principle. We need to understand the work of the Spirit correctly. Any doctrine that promotes Him rather than Christ is flawed. The danger is that we ignore or neglect His work to avoid the danger of giving too much prominence to Him. Either extreme will hinder the work of God.
Aaron obeys the instruction of the Lord. This is immediately followed by a description of the lamp-stand. The principle here is clear. As soon as the light of the word of God shines by the Spirit of God, Christ is exalted and glorified. The fact that it is beaten gold tells us of the sufferings of Christ. We must never belittle what He endured. The shaft and the flowers are emphasised. This suggests the Person and character of Christ. These are vital to an understanding of His glory. Men try to suggest that our Lord would not suffer as much because he is God. This shows a failure to understand the holiness of God. The horror of all that our Lord endured was far greater to His holy soul than it could ever be to men who are only learning holiness at best. 
The Lord instructs Moses to sanctify the Levites next. There are three requirements for this. They must be sprinkled with the water of purifying. This suggests the idea that the word of God is applied to their lives, Eph. 5. 26. Next, they must shave their flesh. This is the symbol of turning away from their own strength. The idea is clearly seen in the descriptions of Esau and Jacob, Gen. 25. 27, 28. Finally, their clothes must be washed. This has the idea of character. It  is the same thought that Paul expresses when he writes to Timothy, 'And let these also first be proved; then let them use the office of a deacon, being found blameless', 1 Tim. 3. 10. If any make a profession of conversion or desire for service, these things should be seen. If there is no desire to apply the word of God to the life, the profession must be called into question. The Bereans are noted because they 'searched the scriptures daily whether those things were so', Acts 17. 11. Every true servant of the Lord will readily demonstrate that he recognises the weakness of the flesh. They will live in a way which shows that they have identified with the Lord at the cross. This is more than words. It is a way of life, Finally, they will live a holy life. There is no thought of sinless perfection in this life, but the tenor of the life will show a true desire for holiness.
Once the people are cleansed, Aaron will offer a bullock as a sin offering and a second bullock as a burnt offering. These picture the fact that sin is put away as a prerequisite to service. Once this has been done, the life is devoted to the Lord.
Do we test all teaching and practice by reference to the Person of our Lord?

Memory Verse: 'Speak unto Aaron, and say unto him, When thou lightest the lamps, the seven lamps shall give light over against the candlestick', Num. 8. 2
August 21.	Numbers 8. 15-26.
Preparation for Service.
Once the Levites have been cleansed, they can undertake the service of the tabernacle as an offering to the Lord. The order is significant. They must be cleansed first. It is not possible for any to serve while there is any vestige of stain upon them. We have seen the details of this in the earlier verses. Now they are fit to serve in the tabernacle. They are an offering for the Lord. The lesson here is important. Any service for the Lord must be done as an act of worship. We must never try to distinguish between the different aspects of service for our Lord. Our offering to the Lord may take many forms. Good works are as much an act of worship as verbal thanksgiving. Indeed, any words we say will not count as true worship unless our lives match up to our words.
The Lord emphasises the position of the Levite once again. He has called them to serve in place of the firstborn. When He redeemed Israel out of Egypt, He claimed the firstborn for Himself. Because of the sin with the golden calf, they forfeited their privilege. Because the Levites responded to the call of Moses, He took them for His service. The only basis on which we can serve is that He has delivered us from sin and made us the children of God. 
He gives the Levites to Aaron. There are two aspects to their work. They serve in the sanctuary and they make atonement for the people. This may suggest the idea that they have been chosen to fulfil this work because of sin. The firstborn failed so they were disqualified. The Levites undertake the work so that the Lord can dwell among the people without judgement falling on them. It reminds us of the words of our Lord in His prayer before He went out to the cross, John 17. 6, 9, 24. If the Levites were the gift of the Lord to Aaron, then we are the gift of the Father to our great High Priest. We must be faithful to our Lord in fulfilling what He asks of us.
The record of Scripture is that Moses and all the children of Israel obey the word of the Lord. This is another illustration of the principle of fellowship. Moses and Aaron performed the work of cleansing the Levites. The whole congregation were responsible to fulfil His Word. They could not excuse themselves by pointing to Moses and Aaron. The same is true in every aspect of our service. None of us can escape from our responsibility to ensure that the service of the Lord is fulfilled in obedience to His Word. We are all identified with those who undertake the work. Any service is on behalf of all the saints and for the benefit of all.
The Levites have to serve from twenty-five years to fifty years. The Lord distinguishes between different types of service. Any over the age of twenty are eligible, and expected, to join in the war. The Levites must wait until they are thirty years before they can fulfil the service alone, Num 4. 3. The five years before this appear to be a time of training and preparation. This is interesting as Luke records that our Lord was about thirty years of age when He commenced His public ministry. This emphasises the priestly character of His service. The lesson here is simple. The service of the sanctuary requires greater maturity than warfare.
Do we recognise the privilege and responsibility of serving in the Sanctuary?

Memory Verse: 'And after that shall the Levites go in to do the service of the tabernacle of the congregation: and thou shalt cleanse them, and offer them for an offering, Lev. 8. 15
August 22.	Numbers 9. 1-14.
The Second Passover.
The Lord reminds the people that they must keep the Passover at its appointed time. This demonstrates the perfect timing of our Lord. The people have spent a year in the desert. They have built and erected the sanctuary. All the people were numbered and allocated their sphere of service. The Lord times this so that everything is in place precisely at the time of Passover. As always, He has everything in place at the time. He does not move ahead of time, but He is never late. It is likely that the princes had probably only just brought their offerings at this time. We can be certain that, however near we may be to a deadline, our Lord will not fail even if  He may make us wait until the last moment.
The people are ready to obey but there were some men who were defiled by a dead body on the day. It appears likely that these men were defiled on that day, not that they waited until then to come. Equally, it is reasonable to suppose that they could not avoid the contact. There is no guilt attached to the men of themselves. The holiness of the Lord means that they still cannot eat. In this situation, they are excused for a month. We need to discern between a deliberate act of sin and an issue that cannot be avoided. Their circumstances mean that Moses has to wait for the Lord to tell him what they must do. He was careful to avoid making a hasty decision. We need to do the same. We must never become guilty of prejudice or dogma that is not according to the mind of the Lord. We are responsible to uphold the character of our Lord faithfully at all times. It is wrong to judge matters in advance, however we should be prepared for circumstances that may arise. If we are not, we may act unwisely because we are taken by surprise.
The Lord indicates that these men, and any in a similar situation in future, must wait until the same day of the second month. He makes clear that this is an exception. There is no excuse for failing to eat the feast. The Lord, in His mercy, knows that there may be a specific situation which causes a delay. It can only be invoked under circumstances that cannot be avoided. Every effort must be made to keep the feast. The Lord does allow for a variety of situations including a distant journey. In is notable that He has anticipated a situation that might appear to be unlikely at the time. This does not mean that there are no other situations. It rather gives an indication of the way in which He determines what is acceptable.
When the feast is kept at the later time, all the details must be observed in precisely the same way that it is at the normal time. There is to be no difference. 
If any fail to fulfil the commandments, they are to be cut off from the rest of the people. This is true for those who try to avoid keeping the feast for an invalid reason as well as those who fail to observe the details at any time. The same is true for someone who is staying among the people.
Are we careful to appear before the Lord as and when He desires us?

Memory Verse: 'In the fourteenth day of this month, at even, ye shall keep it in his appointed season: according to all the rites of it, and according to all the ceremonies thereof, shall ye keep it', Num. 9. 13
August 23.	Numbers 9. 15-23.
Guidance in Journeyings.
On the day when the tabernacle was reared up, the cloud covered the tabernacle. It  was like a cloud through the day and like fire at night. The cloud is a picture of the glory of the Lord. Israel would know this from the earlier journeys. They would understand it from Sinai. We see the same picture on the mount of transfiguration. It shows the people that the Lord is with them in all His glory. The appearance of fire is a reminder of the character of the Lord. The appearance of fire at night would deter predators. Wild beasts may think to attack a company in tents but the fire would turn them away. We can rejoice that we have the protection of the Lord. He watches over us in a way that warns any enemies that they are not dealing with men but with the Lord. Just as the beasts would be put off by the appearance of fire, so the devil's hosts will flee from the presence of the Lord.
It is only the appearance of fire. Fire would imply certain judgement to any who disobey. The appearance reminds them of the consequences of ignoring His Word. They face that prospect that the Lord will consume them. This happens on occasions during their journey. We have a greater security than them. While we see the evidence of the hand of the Lord in judgement at certain times, we will never see the fulness of His wrath poured out. We will  be removed from this world before that awful day comes. 
The Lord used the cloud and the appearance of fire to direct the people. Moses had asked earlier that the Lord Himself would go with them. He was not content with an angel. The Lord now confirms that this request has been fulfilled. Moses shows us the character of the true man of God. He waits for the Lord to lead., He will only go forward when he is certain that the Lord is with him. We need to be as careful in all our decisions and actions.
The way in which the Lord leads could be a little disconcerting for the people. They needed to have the faith to remain in their place. It may be that human reason would suggest that they would become a target for their enemies. They may become frustrated with the wait. None of these things matter. They can only move when the cloud or fire moves. They would look for the cloud to move but it might remain on the tabernacle for a few days. It might be a month or two. It may even stay there for a year. The Lord may move in the night not in the day. There was no way of telling at what time the Lord would move. They must be ready at all times. We often think of the Coming of our Lord in such terms. What we forget is that our daily life is the same. We can allow our life to become a routine. We may lose sight of the need for the Lord's direction. We need this in every aspect of our service. It is not only for the major decisions. Philip proved this when he obeyed the call of the Lord to go down to the desert. He met an Ethiopian who was seeking salvation. We can multiply similar examples. Sadly, we often miss the opportunity because we are not waiting when the Lord calls us to move. We need to cultivate the spirit that waits on the Lord for direction in every decision of this life. We can be certain that He has an interest in every part of our life. 
Do we wait for the Lord to guide in all our ways?

Memory Verse: 'At the commandment of the Lord they rested in the tents, and at the commandment of the Lord they journeyed: they kept the charge of the Lord, at the commandment of the Lord by the hand of Moses', Num. 9. 23

August 24.	Numbers 10. 1-10.
The Trumpets of the Lord.
The Lord instructs Moses to make two silver trumpets. They must be made from one piece of silver. The idea of two is that they are a witness to the people of what the Lord wants. The fact that they come from a single piece of silver suggests that there is perfect harmony in their message. They can be used to call the people together. They could tell the people that they are about to journey. They can sound an alarm  when enemies attack. The person responsible for sounding the trumpet must sound a clear warning. Paul alludes to this when he writes to the Corinthians about the exercise of spiritual gift, 1 Cor. 14. 8. It is essential that any who teach the people or preach the gospel must be clear in their words. The order is interesting. We might well think that the trumpets would be needed before the Lord told the people about their journeys. The lesson that He is teaching is that He is over all. Those who sound the trumpet are passing on what He has said. Unless the Lord has spoken, there is nothing for any man to pass on. This was the problem for Ahimaaz, 2 Sam. 18. 22. The saints will only be harmed if we try to teach them without having a direct word for the occasion. Sadly, there are many platitudes which are true and wholesome but they do not come from the Lord Himself. As such, the saints may be left content to follow a wrong path. Once again, the example of the Bereans is illustrated here. They did not accept the word of the apostle. They searched the scriptures daily, Acts 17. 11. This is vital. In the context here, a trumpet may sound for a journey, but if the cloud is still on the sanctuary, the message is false. The people have a clear test to prove the reality of the message. The Scriptures provide this for us today.
The instructions are simple. When both trumpets sound a normal call, all the people are to come to Moses. There is a message to be passed on which affects everybody. If only one trumpet sounds, only the leaders of thousands are expected to come. There are matters which must be dealt with by all the company. There are matters which must be handled by those who have been raised up to guide the company. When the people need to move on, an alarm is sounded. We may think that there would be a difference between a journey and warfare. The lesson for the wilderness is that there is no difference. Every time the people move, they are going across enemy territory. For this reason, they need to be on their guard as if they were going to war. 
The only people who can sound the trumpets are the priests. These are the men responsible for maintaining fellowship between the Lord and His people. As such, they must be the guide. It does not matter that someone is the captain of an army. It does not matter that there are men of war listening. The Lord is in control. His Word is the only guide. 
When the alarm sounds, the tribes on the east set out. The tribes on the south do not set out until the second trumpet call. If the people are called to fight, the priests must continue to sound the alarm before the Lord. It is the guarantee that the Lord will remember His own in the battle. They must be sounded on the holy days of the feasts when the offerings are brought.
Are we careful to listen for the warnings from our Lord at all times?

Memory Verse: 'Make thee two trumpets of silver; of a whole piece shalt thou make them: that thou mayest use them for the calling of the assembly, and for the journeying of the camps', Num. 10. 2
August 25.	Numbers 10. 11-36.
The First Journey.
On the twentieth day of the second month, the Lord indicates that it is time to move on. This is the first record of a journey since the time that the Lord gave the commandments to Moses and the tabernacle was erected. They have spent eleven months in the wilderness of Sinai, waiting for the Lord to direct them. To the human mind, they presented a target for their enemies. An enemy could easily raise an army in that time. The Lord is proving that He is with them so they are secure. No one could touch them apart from His Word. He may have judged their sin but He still would not give them over to their enemies.
They moved from the wilderness of Sinai to the wilderness of Paran. Sinai means thorny, Paran means caverns. Both places are deserts. This immediately tells us that the people are in a hostile land. There is no place for rest or complacency. They came out of Egypt to go into a land flowing with milk and honey. They have spent nearly a year in a place that is noted for its thorns. They have now been moved to a place that is noted for caverns. If we apply human reason, we might think that things are going from bad to worse. This is often the case for us in our lives. We see troubles growing even when we try to follow the Lord faithfully. This is not a sign of displeasure. The Lord is strengthening our faith. He wants us to appreciate that there are dangers all around. Some, like the thorns, are easily seen. Some, like the caverns, may be more subtle. It does not matter which danger we face, the only security is when we walk closely with our Lord. 
The people obey the commandment of the Lord. Judah sets out first followed by Issachar and Zebulun. The lesson for us is that when our hearts are full of praise (Judah), we are on a safe path. Issachar suggests the idea of service and Zebulun of fellowship. 
The sons of Gershon and Merari follow. These would erect the tabernacle structure so that it was ready for the sons of Kohath. The order means that the vessels of the Lord are maintained in their rightful place as efficiently as possible. The Lord is teaching us the need to keep Divine order. Once more, we see the evidence of the wisdom of the Lord in planning their journey.
Moses asks Hobab, his brother-in-law, to go with them but he chooses to go back to his own people. There is no commentary on this. It suggests that Moses was looking for a visible protection. We need to be careful about such a request. There may be good reason for fear. Moses may have been careful to choose someone who would favour the people. It still suggests a lack of faith. Hobab's refusal may have been the Lord overruling to ensure that there was no compromise. The people are left to trust Him implicitly. 
As the people set out, the cry goes up for the Lord to arise and to scatter His enemies. As they encamped, the cry is for the Lord to return to the thousands of Israel. Here we see the privilege of the saints. We can be certain that, whenever the enemy approaches, the Lord will go out to fight and to scatter them. When we return to our place of rest, we can be certain that He will remain with us.
Are we looking for the Lord to guide and keep us in every circumstance of life?

Memory Verse: 'And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee', Num. 10. 35
August 26.	Numbers 11. 1-15.
The Murmuring of Taberah.
The next chapters continue the catalogue of murmuring that marks the journeys. They are never satisfied with what the Lord provides. The Lord has shown them that He is able to answer all of their concerns. Now He starts to warn them that He will not continue to accept their complaints. He sends a fire to consume the edges of the camp. The literal wording may suggest that fire did not touch the people but their possessions.
The language is strong. The idea is that the people were guilty of consistent complaints. It is not a single act of complaint. The response of the Lord is equally strong. It is evil to the Lord. The Hebrew writer especially shows how evil complaining is to the Lord. It is a form of unbelief which equates to disobedience. We need to remember that we are called to trust the Lord implicitly. He has shown us that He is trustworthy. He does not ask for blind faith. He asks for a faith that rests on His promises and the evidence of His works. If we come short of this, we are denying Him by our unbelief. His name is blasphemed by our actions so He will act to vindicate Himself.
The people do not take heed. They start to murmur about the manna. They see it as nothing compared to what Egypt offered. They have forgotten the hardships of Egypt. They have forgotten the cries that went up for so many years when the taskmasters oppressed them.  Sadly, we can be just as guilty in turning back to the world rather than following the Lord. We see the difficulties and we complain. Like Asaph, we see the wicked prosper and we begin to falter, Psa. 73. 3. 
The answer of Scripture is to remind us of what the manna is. The Lord does not answer at first. He wants the people to recognise what He has given them. There is no reason for them to complain. The lesson for us is that the answer to our concerns is in Christ. If we look around, we may become discouraged. As soon as we start to consider all that He is and all that He has done, we will recognise the greatness of the grace of God toward us.
Moses appears to be affected by the complaint. He starts to complain at the responsibility of leading the people. He begins to look at the difficulties. He has allowed the people to distract Him. We need to recognise that this is always a danger. Even the most spiritual man will become worn down by continual murmuring. David teaches us the answer. When they found that Ziglag had been attacked and the men spoke of stoning him, he encouraged himself in the Lord his God, 1 Sam. 30. 6. Moses makes the same mistake as Samuel when Israel wanted a king. They both saw themselves rather than the Lord. They both failed to acknowledge that they were merely representatives of the Lord. He was the One being rejected by the people. It is especially sad to remember that this is the man who offered to take the judgement of the Lord for the golden calf. At that time, he was ready to suffer so that the people escaped from judgement. It warns us how subtly sin will tempt us. We need to keep our eyes firmly on our Lord in every circumstance. If the people had thought of the Lord, they would have realised that He knew best. If Moses had thought of the Lord, he would not have complained. Nothing else can satisfy.
Are we content with our Lord, or looking for satisfaction from the world?

Memory Verse: 'And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp', Num. 26. 1
August 27.	Numbers 11. 16-35.
Murmurings Answered.
Moses made two complaints. The Lord answers the second complaint first. If Moses had waited, the Lord would have answered his first complaint in a way which would mean he did not need to make the second. This reminds us that the Lord will always uphold in His time. Sadly, we sometimes forget or we tell the Lord what to do. The result is that we make  problems which are unnecessary. 
The Lord tells Moses to find seventy men to share the rule with him. They must be men who have already proven their credentials to lead the people. The Lord will not lower His standards to accommodate a need. If Moses had been the only fit man, he would have had to lead the people on his own. There is a measure of reproach in the words of the Lord. He tells Moses that He will give these men some of His Spirit which has been on Moses. There are at least two lessons here. Firstly, the Lord is reminding Moses that He is leading the people. Moses may be the mouthpiece through whom the Lord speaks, but He is the true Guide. Secondly, the seventy elders who accompany Moses from this time have no more power to lead than Moses on his own. These are lessons which we all need to remember. It is the Lord Who is in control. There may be men who set themselves to act in a way that defies the Lord, but He will make them answer. As long as we are true to the word of God, we must accept His leading at all times. Those who lead must be equally careful to ensure that they are open to the guiding of the Holy Spirit and that they never go beyond the authority that God has given in His Word. This is the means that the Lord has given for us to know His will. It will not tell us every step in detail but He will never sanction us doing something that contradicts what He has written.
As far as food is concerned, the Lord provides them with meat for a whole month. The Lord teaches the people that He will answer their murmurs but not in the way they expect. Once again, there is a warning for us that we cannot make demands from him with impunity. The Lord gives them their request but they regret it before the full time and the Psalmist tells us that He sent leanness into their souls, Psa. 106. 15.
As the Lord shares His Spirit among the seventy, they begin to prophesy. At the same time, Eldad and Medad began to prophesy within the camp. When the news of this comes to Moses and Joshua, Joshua tells Moses to forbid them. Moses shows his faith. He recognises the benefit to the people of God if they all prophesied. This will always be the evidence of a true elder among the saints. He will rejoice when there are others to fulfil the work of leading the saints. 
The Lord sends a wind and bring quails up from the sea. They fall around the camp. The people are then able to gather to the full. The least that any collected was ten homers. The Lord has answered the murmurs with an abundant supply of meat. They gathered an omer of manna, now they gather ten homers, which is at least one thousand times as much. As they began to eat, the Lord plagued the people. Those who had lusted were killed in the plague. The Lord ensured that they recognise the serious nature of their action.
Are we careful to leave matters with the Lord, and wait for Him to act?

Memory Verse: 'And the Lord said unto Moses, Is the Lord'S hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not', Num. 11. 23
August 28.	Numbers 12. 1-16.
Aaron and Miriam Murmur.
This chapter shows that the lesson still has not been learned. It is now Aaron and Miriam who take a lead in the murmuring. Reading carefully, their action appears to be based on jealousy. The fact that Moses had married an Ethiopian woman was a cover for this. Sadly, it is often true that those who lead the saints are open to attack from others who want to lead. They will use any convenient excuse to raise a complaint. The record indicates that the Lord sees behind their words to the true complain. He only records their challenge. They want to be accepted on an equal footing with Moses. It may be that Miriam could speak of her part in protecting the babe. It may be that Aaron could speak of his part as the high priest. Both had grounds for their objection in the eyes of men. What they need to learn is that the Lord does not follow the ways of men.
In contrast to the objection of Miriam and Aaron, the Holy Spirit records that Moses was 'very meek, above all men', v.3. This shows the contrast between the flesh and the Spirit. The flesh looks for those who promote themselves, the spirit looks for humility. In every sphere of secular life, men are trained to promote themselves. They are told that they will never make progress unless they push themselves. In contrast, the child of God should be seen as a servant who fulfils what is asked of him. In many cases, it may result in doors opening despite a refusal to promote self. In other cases, it may be that others who are less well fitted to do the work are promoted. At all times, the Lord will prove that He is Sovereign and He knows best if we leave the issue with Him. Those who are overlooked often find that later events prove that they have been spared situations where they could be forced to compromise.
The Lord tells Moses, Aaron and Miriam to meet Him at the door of the tabernacle. He  explains the difference between the call of Moses and that of other prophets. The Lord may choose to speak to a prophet in a vision or a dream and to reveal something to him. He speaks with Moses directly and explains His purpose in detail. This is much more true with our beloved Lord Jesus Christ. He is equal with God. He has absolute right to claim His power. Moses was seen as faithful in the house of the Lord, but our Lord is set as a Son over His own House, Heb. 3. 6. Our Lord tells the disciples that He wants us to be like friends who know His mind, John 15. 15. If we are prepared to serve Him willingly, we shall find that He reveals Himself to us, but it is only as we are prepared to obey.
As the Lord departs, Miriam is covered with leprosy. Aaron quickly recognises their sin and confesses. We are not told why only Miriam was affected. It may be that she took a lead. It may be that the Lord anticipated Aaron’s confession. It may be the Lord shows mercy and decides not to shame the high priest. We can be sure that the Lord is looking for repentance, which Aaron shows here. He takes no pleasure in judgement.
The whole nation is held up now for a week as Miriam is shut outside the camp. This reminds us that our sins may cause serious problems for others.
Are we learning of Christ, Who is 'meek and lowly in heart'?

Memory Verse: 'Now the man Moses was very meek, above all the men which were upon the face of the earth', Num. 12. 3
August 29.	Numbers 13. 1-24.
Spies Sent out.
The Lord now tells Moses to send out one man from each of the twelve tribes to spy the land. These were not spies in the present day sense. They were men sent to confirm that the land was what the Lord had promised. We learn from Deuteronomy chapter 1 that the people had been told to go into the land. This was a further example of the murmuring that marred the journey. It would prove to be the most catastrophic. The people still have not learned from the earlier murmurings. The fact that a representative of every tribe goes means that no one will be able to suggest that they were not represented. Everything about this tells us that it is intended to accommodate the people. The desire of the Lord is that the people should obey without question. Moses gives the spies a clear statement of the report that he wants from them. He tells them where to go and what to note. 
They must go to the south and into the mountain. The south is the place of ease. The mountain might suggest the hardships that they would face. They must give a true report. 
They must report on the people that they find. They have to judge both the strength and the number of the people. This again emphasises the need for a faithful report. A few strong people might be more daunting than many weak people. 
The third part is where the people live. This is an important part of the preparation for battle. Men would use a completely different strategy for attacking strongholds as opposed to tents. 
Finally, they have to report on the fruit of the land. The Lord wants them to confirm that the land is everything that He had promised. 
As we consider this, the order indicates that the Lord is taking them on their own profession. They will not accept that the Lord is certain to fulfil what He asks from them so He shows them their weakness.
The spies fulfil their task. The commission asks them to judge by sight rather than faith. They look around and see the hardships of the way. Rather than resting in the Lord, they  see their own weakness. The flesh will always try to persuade us that we were foolish to obey the voice of the Lord. It will often remind us that we have chosen hardship and trouble instead of a life of ease. Paul reminds Timothy that the godly will suffer persecution, 2 Tim. 3. 12.
The spies go as far as Hebron. Hebron is the place of fellowship. Sadly, they only judge by sight. They forget that fellowship with God, as pictured in Hebron, far outweighs the hardships in front of them and the riches of Egypt which they have left, as seen in the reference to Zoan.
They find grapes, pomegranates and figs at Eschol. They forget that fruit comes as a result of fellowship with the Lord and overcoming the enemy.
Do we walk by faith or by sight?

Memory Verse: 'And they ascended by the south, and came unto Hebron; where Ahiman, Sheshai, and Talmai, the children of Anak, were. (Now Hebron was built seven years before Zoan in Egypt.)', Num. 13. 22
August 30.	Numbers 13. 25-33. 
The Spies Report. 
After forty days, they return to Moses with their report. It was a period of trial. The Lord has proved that the land is what He promised, but they will not trust Him to bring them in. 
They confirm that the land is what the Lord promised. They show the fruit of the land. This should have been enough for the people. Sadly, they were not interested in the fruit. They were concerned about the hardships. There is a similar danger for us. The Lord uses the trials and tests of life to build our faith. If we trust Him, we will press forward and see His power to overcome the enemy. Sadly, we can often see the danger and turn aside into an easier path. The result is that we fall back in our spiritual experience. We can become content with living an outward form of service which lacks the power of the Lord.
After they have shown the people the fruit of the land, they tell them about the inhabitants. Sadly, the flesh will highlight the problems and deny the faithfulness of the Lord. Even if we have seen evidence that the Lord is true, we are still prone to judge the opposition in view of our own strength. The flesh looks at the difficulties and fills them with fear. Faith looks at the Lord and sees that He is more than capable of overcoming any enemy.
The first complaint is that the people are strong. They fail to see the power of the Lord. They might have asked if the enemy was stronger than Egypt. The flesh does everything that it can to make us forget this. 
The second complaint is that the cities are walled. Faith could look back to the Red Sea and ask whether the walls of the city were harder to pass than the Red Sea. The flesh will only remind us about our weakness. It will never acknowledge the power of God. 
They tell the people about the children of Anak. These were the giants of the land. They list the nations who stood against them. They ignore what the Lord has already done. The answer for us is to look at Calvary. If we appreciate the greatness of what the Lord accomplished there, we would have a different perspective. According to human reason, we would have every reason to fear if we thought about the hosts of darkness arrayed against us. When we look to Calvary, we see that the devil and his hosts were completely overcome. The flesh will remind us about our sin but we can rest in the assurance that the death of Christ has met every demand of God against sin. The flesh will show us the world in its opposition to God. The cross has proved that the combined might of man could not prevent the Lord from fulfilling the will of God.
Caleb tries to settle the people. He tells them that they are not to fear, they will overcome. The people are not prepared to listen to any suggestion that they ought to go. The Lord has allowed the spies to expose the failure of the people. They cannot look beyond the visible. They will not judge by faith. If they have murmured in the wilderness, they are sure to murmur in the land. The same idea is seen in Nazareth when our Lord was on the earth. He could not work because of unbelief, Mark 6. 5.
Do we look at the difficulties or the Lord?

Memory Verse: 'And Caleb stilled the people before Moses, and said, Let us go up at once, and possess it; for we are well able to overcome it', Num. 13. 30
August 31.	Numbers 14. 1-19.
The Murmuring of the People.
The people wept all night because they would not receive the assurance of Caleb. They have heard the evil report of the ten spies. They will not listen to the advice of the two. It is clear that the enemies were nothing compared to the Egyptians. The Lord Who brought them out of Egypt has told them to go into the land. They will not obey His voice. They fail to see that the only reason for weeping is because they will not trust. It reminds us that we often can lose the blessing of the Lord because we follow the path of human reason instead of the path of faith.
The people recently were mourning in Egypt and begging the Lord to deliver them. Now they murmur and say that they would rather return to the bondage of Egypt. Sadly, this is true in a spiritual sense today. Paul wrote to the Galatians to warn them that they were going back into bondage to law instead of going forward on the path of faith. We see the same example all around. Believers who have been delivered from sin choose to place themselves under a form of bondage. While it is not necessarily the bondage to the law of God that oppressed the Galatians, it is a bondage of a similar nature. It is equally bad for the spiritual health of a believer. We must take care not to be enslaved in bondage again, either to the law or to the ideas of men based on this. Our Lord wants us to enjoy the liberty that He brings. This does not give us licence to do as we please. The word of God will still control our lives but under the influence of the Spirit rather than under legal obligation.
Moses and Aaron fall on their faces before the Lord. Joshua and Caleb tear their clothes. They see the folly of the people who refuse the word of God. Sadly, the rest of the nation profess to fear for the safety of their wives and children. They claim that they are interested in others. The reality is that they are motivated by pride. They think that the Lord needs them to accomplish His promise. Two men see the difficulty in comparison with the power of the Lord. The remainder allow the difficulty to overshadow the Lord.
When Joshua and Caleb try to plead with the people, they threaten to stone them rather than to listen. This is the reaction of the flesh to the word of God. They might disguise it, but the reality is that their pride refuses to accept that they need help. This is why the flesh will always war against the spirit. This is why pride is an abomination to the Lord. Men in their unbelief blame the messenger for the message. We must never allow the flesh to judge or to guide our actions.
The Lord threatens to take Moses and to fulfil the promises to Him rather than these people. He acts to show His displeasure. Moses knows that this would break His covenant. The Lord knows that Moses will intercede on this basis. It shows how can we pray in line with the word of God and the glory of God. We may easily lose sight of the Lord in trials. Here, Moses ensures that the Lord's name is upheld.
The plea of Moses is on the basis of promise, of glory and of mercy. Let us recognise this as we pray.
Are we always careful to act for the glory of the Lord, not for selfish gain?

Memory Verse: 'Pardon, I beseech thee, the iniquity of this people according unto the greatness of thy mercy, and as thou hast forgiven this people, from Egypt even until now', Num. 14. 19

September 1.	Numbers 14. 20-45.
The Judgement on the People.
The Lord accepts Moses plea to pardon but then answers the murmurers. His first answer is that the earth will be filled with His glory. This is essential to our witness. We are not called to save souls. We are called to preach the 'gospel of the glory of Christ', 2 Cor. 4. 4 (marg.). This must come before anything else. Sadly, we can sometimes preach in a way that is designed to appeal for professions. This is a denial of the truth. It can also have the effect of producing false professions and leading people to think that they are saved when they are not. Our testimony must be a declaration of his glory. This means that we must live in a way that shows His glory as well as preaching the truth in a right way.
The Lord brought the people to the borders of the land. He has borne their murmurings. Now He turns them back. Instead of the prospect of entering into their inheritance, the Lord now tells them that their only future is death in the wilderness. He led them. He gave them the opportunity. Their answer was that it endangered their children. Now the Lord sends them back towards the Red Sea. They cannot enter into the land until all except Caleb and Joshua have died.
He makes the full extent of the judgement clear. Firstly, the people professed that they would not go because of their children. The Lord answers that the young will inherit the land. Those who professed to care for them will die in the wilderness. He will show that He fulfils His word. He also gives the people are solemn reminder that they cannot expect Him to put up with their rebellion consistently. For every day that the spies spent in the land, the people will spend a year in the wilderness wandering. The spies saw all that the land offered. They brought back the witness that it was everything that the Lord had promised. The people refused to enter because they feared the enemies. They had not learned that the Lord was in control. They would not need to fight. He would give them the inheritance as long as they obeyed His voice. The same is true for us. We have a fearsome array of powers set against us. We have no possibility of overcoming them in our own strength. We can press forward in the assurance that the Lord will overcome as long as we walk in obedience to His word. This is the faith that John tells us overcomes the world, 1 John 5. 4.
In the midst of this, there is the portrait that our Lord draws of Caleb to cheer our hearts. Even in the darkest hour, there is always encouragement. Caleb has another spirit. He is seen to lead a life that marks him out as separate from the rest of the people. Here we see the primary characteristic that our Lord desires from us. We ought to be distinct in our life. The second feature of Caleb is that he has followed the Lord fully. This should challenge our hearts. It is easy for us to go through the motions; it is easy for us to follow to satisfy our fellow men. The Lord looks for complete obedience.
The people hear the judgement of the Lord and they determine to do something about it. Sadly, they fail to realise that it is now too late. The opportunity has gone. When they try to do what they should have done, the result  is even worse. They flee in the face of their enemies. 
Are we careful to obey the word of the Lord when it comes to us?

Memory Verse.  'But your little ones, which ye said should be a prey, them will I bring in, and they shall know the land which ye have despised', Num. 14. 31
September 2.	Numbers 15. 1-21. 
Offerings in the Land. 
The Lord continues to give instruction for when the people come into the land. They may have delayed the time by their refusal to obey His voice. They cannot change His purpose.  It also reminds them that He still sets the standard by which they should live. He tells them that every offering must be accompanied by a meal offering and a drink offering. We seldom read of either being brought on their own. There was a provision for a meal offering to be brought as a trespass offering for someone who was poor in the extreme. Now the Lord wants the people to recognise that purity of life and joy in the Lord are essential for every act of devotion or worship. This is the lesson which He taught the Samaritan woman, John 4. 23, 24. It is also the lesson which Nehemiah emphasised when the people read about the feast of tabernacles, Neh. 8. 10. The Lord is careful to detail the requirement for each offering. There is no place for any show. If a person wants to bring an offering that appears to be more costly, then he must show a life that reflects this. The teaching for us today is clear. It is relatively easy to bring a form of words which suggests that we may have a great appreciation of the Lord. Unless our life reflects this, the words are of no value. The true measure of our appreciation is how far our lives reflect His image. In addition, the lesson of the drink offering is that our joy should be constant in every circumstance. If we are marked by rigid obedience that does not show the joy of the Lord, then it demonstrates a shortfall in our appreciation. These are lessons which only come with time. They cannot be imitated and they should not be expected prematurely. A young believer, especially a new convert, may show the joy of new life, but when the tests come, they are likely to feel the joy fade. This is when they need the encouragement of older saints. Clearly, if the evidence is that the profession was empty, they will need to prove their faith. In many cases, they are expected to fulfil the expectations of older saints who have forgotten what they went through in their early days.
The meal offering is made up of flour mingled with oil. This shows the perfection of His life and the fact that the Holy Spirit governed all that He did. The death of Christ is essential to any act of service or devotion however we must not ignore His life. We may avoid the danger of those whose teaching suggests that works are essential to salvation. The danger is that when we do this, we fall into the equally dangerous error that works have no consequence. The example of the life of our Lord will never save a soul but no true believer should ever be led to think that they do not need to follow His steps in their life, 1 Pet. 2. 21. 
The drink offering consisted of a portion of wine. This suggests the idea of  joy. We are called to look to Him and recognise the joy that motivated Him, Heb. 12. 1-3.
Finally, the Lord gives specific instruction for the heave offering that must be brought from the first dough of the threshing floor. He must have first place in all our thoughts.
Let us always remember that the Lord desires the devotion of our hearts.

Memory Verse 'All that are born of the country shall do these things after this manner, in offering an offering made by fire, of a sweet savour unto the Lord', Num. 15. 13
September 3.	Numbers 15. 22-41.
The Requirement for Sins.
The Lord now deals with sins. This is not an option to show appreciation. This is a demand of the holiness of God. The extent of their obedience is 'all that the Lord hath commanded you by the hand of Moses'. He even adds that this would include anything which might follow in their later generations. The Old Testament was a partial revelation. There was always more that could be added. In contrast, the New Testament is complete. We are told specifically that Paul was given the work of fulfilling the word of God, Col. 1. 25, and John gave the final prophecy of God. Between these, there is nothing more for the Lord to add to His word. We should, however, be as careful to fulfil all that the word of God has set out. He recognises that there will be sins of ignorance. These may be set right by an offering. In contrast, there is no mercy for those who sin presumptuously. 
The Lord provides for both the congregation and the individual. If the congregation sin, the people must offer a young bullock for the burnt offering with its meat offering and drink offering and a kid of the goats for the sin offering. The priest brings these to make atonement for the congregation. If an individual sins, they must bring a she goat for a sin offering. There is no need for the burnt offering when an individual sins. The reason for this is that the congregation offer a burnt offering every morning and every evening. If they sin, the daily offering is effectively negated. It could only provide a picture of the work of Christ to remove sin. Once sin has been recognised, the offering must be brought in order to re-establish their standing before the Lord. The same principle must apply to those who are strangers among the people. This may suggest the picture for us of those who come to the gatherings without entering into full fellowship.
Where the sin is deliberate, the person must take the full penalty of his sin. The offering does not meet the demands of the throne of God for sin. This is a contrast with the work of Christ. We have the assurance that there is always value in the work of Christ to deal with sin. There is a warning for us however in that the picture does remind us that deliberate sin should not be expected from a believer. While there may be failure, if a person chooses to go down a path of continual sin, his profession must be open to question. Steps should be taken to bring about his restoration, but this may ultimately lead to being put away from the company as if he were an unbeliever. Even in this, there should be a desire for restoration, but we always need to be aware that the profession may be false. The holiness of the Lord must be maintained. 
A man is found gathering sticks on the sabbath day. Moses is careful to wait for the Lord to reveal His judgement. We must note in this that he denied the covenant, Ex.31.17. There was no hasty judgement. All the people were involved. The same must be true when discipline is needed within the assembly today.
The people made fringes in the edges of the clothes to remind them of the commandments of the Lord. By the time that our Lord was on the earth, the fringes were seen to be the fulfilment, not a reminder. We need to be careful that we hear and obey the word of God in our lives. Attention to the details of doctrine alone will bring a greater condemnation.
Are we careful to give due honour to our Lord and His commandments?

Memory Verse.  'Ye shall have one law for him that sinneth through ignorance, both for him that is born among the children of Israel, and for the stranger that sojourneth among them', Num. 15. 29.
September 4. 	Numbers 16. 1-15.  
The Charge of Korah.  
The authority of Moses is challenged by Korah, Dathan and Abiram. Korah was from the family of Kohath. As such, he was a near relative to Moses and Aaron. Dathan and Abiram were from the tribe of Dan. As such, they were princes of the tribe of the eldest son of Rachel through her handmaid. Their claim might have some merit in the eyes of men. What they failed to recognise was that they were rebelling against the Lord. The argument that all the congregation are holy is another one which has a basis in the truth. This is the common form of attack. If there was no basis for a question, it could be dismissed. As far as we are concerned today, there are those who are raised up by the Lord as elders in each company. These are those who show spiritual maturity, they are not always the oldest either in natural terms or in terms of the time since their conversion. Someone may be an able teacher but still not an elder in the New Testament definition. While an elder must never exert lordship over the saints, they must give a lead to the company. This is the picture that is illustrated here.
The response of Moses is to fall on his face. He does not assert his authority. He does not argue with the rebels. He tells them to return on the next day and to allow the Lord to show His answer to the challenge. This is a good example. It is easy to run into problems because  someone gives a hasty answer which stirs up more hostility. On many occasions, the delay may give time for the person to reconsider their position. It may be that it allows others to recognise the danger. It may be that it allows time for the true nature of the rebellion to be exposed. Any of these reasons is sufficient reason to delay because it limits unnecessary contention.
Moses gives the answer of the Lord. The company of Korah must come with censers before the Lord on the next day. There is an obvious parallel here with what happened to Nadab and Abihu. Sadly, pride blinds their hearts to the reality of what they are saying. They will not listen when Moses reminds them of their position of privilege. It is sad when any steps out of line. It is especially sad when the one who does so already has a place of  privilege. It is a characteristic of the flesh that it is never content. In every sphere, it looks to go beyond what it has. It is often almost insisted on in the business world today. Paul teaches the fundamental principle of sound doctrine that 'godliness with contentment is great gain', 1 Tim. 6. 6. 
As Moses speaks, it becomes clear that they wanted a share in the priesthood. They were not content to minister in the tabernacle. Today, all believers have a right to act as a priest even if they are not called to lead the company.
While Korah rebels openly, Dathan and Abiram take a more negative stand. They refuse to come up to Moses and to answer publicly. This is an aspect of rebellion which can be most difficult to handle. Paul warns Timothy about those who go from house to house ensnaring any who will listen, 2 Tim. 3. 6. Titus faced a similar issue in Crete although these may have been more open, Tit. 1. 10. This is the deception of the devil at work.
Are we careful to leave the Lord to vindicate at all times?

Memory Verse.  'And put fire therein, and put incense in them before the Lord to morrow.  and it shall be that the man whom the Lord doth choose, he shall be holy.  ye take too much upon you, ye sons of Levi', Num. 16. 7
September 5.	Numbers 16. 16-35.
The Judgement of Korah.
Korah wants to act as a priest so the Lord establishes a test that will verify his claim. He must come with the two hundred and fifty who had joined with him. They must bring a censor of incense to present to the Lord. The censers of incense speak of the fragrance of the Son to the Father. Korah must bring something that speaks of Christ. If his offering is false, the Lord will expose him. We cannot lie in the presence of the Lord. We must ensure that what we bring is in accord with His glory. This is the way in which the matter is to be settled.
They came as Moses had instructed. They brought their censor and incense. They put fire on the censor. As soon as they do this, the Lord reveals Himself in His glory. The whole company is included. Korah saw the dispute as a matter between himself and Moses. The Lord is showing that the dispute affects the Lord and the whole congregation. The people are not choosing between Moses or Korah but between the Lord or man. The Lord reminds Samuel of this principle when the people demanded a king, 1 Sam. 8. 7. As the glory of the Lord appears, the whole congregation is forced to see the reality of what has been started. 
The Lord tells Moses and Aaron to separate themselves from the congregation. The Lord threatens to judge them so that they understand the serious nature of the sin. He wants the whole congregation to recognise that there cannot be any compromise with the glory of the Lord. He demands complete obedience. This is the covenant that the people chose to accept. It may be that others were sympathetic to the rebellion.
Once again, Moses and Aaron fall on their faces to plead for the people. They ask the Lord if He will condemn all the people because of one man's sin. The prayer is based on the assurance that the Lord will not forget His promises. They know that the Lord will listen. He will vindicate His name but He is also merciful and ready to pardon. His desire is that the people will see and fear. 
The Lord gives a test to the congregation. He tells to separate themselves from the rebels. If they want to escape from the judgement, they must show that they do not condone  them. 
The people obey the call. The rebels are left alone in their tent doors. The picture is one of complete defiance. They cannot see beyond Moses to the Lord,. They refuse to accept that there is any danger. Moses states that he will give evidence that the judgement has come from the the Lord. He says that the Lord will open the earth to swallow them alive. There should be no doubt in the minds of the people that the Lord has executed a judgement against these men. They were likely to say that some common form of catastrophe was a coincidence. This is the extent of the unbelief that characterised the people. Although they were under law, the Lord was looking for faith. In general, He could not find it. As Moses stated, the ground opened and swallowed these men. Some may see this as an earthquake but there are two major considerations in that idea. Firstly, earthquakes were not common so it would have been the first that any had seen. Even more important however is the fact that this is controlled. An earthquake of this nature would bring devastation to the camp. 
Are we careful to separate from rebellion?

Memory Verse.  'And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind', Num. 16. 28
September 6. 	Numbers 16. 36-50.  
The People Judged.
The Lord tells Moses that Eleazar the son of Aaron must take the censers of the men that were killed. The fire must be scattered far away. It is an indication that there is nothing of any pleasure for the Lord in the offering. The censors are then made into plates to remind the people of the judgement of the Lord against these men. This demonstrates the wisdom of the Lord. He knows the heart of man. He knows that they will forget the terror of the judgement that fell. He will ensure that a testimony is left for any who might think to rebel at a later time. We need to take this lesson to heart. The Lord will always act to preserve the honour of His Name. His desire for us is that we should always be occupied with things that will honour His Name. There can be no excuse for the people when they rebel against the Lord. 
Sadly, the need for the testimony quickly becomes clear. On the next day the people begin to murmur against Moses and Aaron. They accuse them of killing the rebels. The wisdom of the Lord is vindicated immediately. It is no surprise that He has already given instruction to testify against the murmurers. He knows the heart of man and will never be taken by surprise even if we are.
As the people gather to murmur against Moses and Aaron, the cloud covers the tabernacle and the glory of the Lord appears. This must have been a terrible picture for Israel. They saw the glory and it brought fear because it exposed sin that was in need of judgement. It reminds them of Sinai. They would remember the fear that they felt as the Lord appeared then. This must be exceeded by the dread of knowing that they had rebelled. If the law, as pictured in Sinai, brought fear when there was no specific sin, the dread of knowing they had rebelled would be far greater. We can rejoice to look back to see the judgement of the Lord executed at Calvary. We have no fear of judgement in that sense. We must never forget that the Lord may chasten His people. This could be because we are on a pathway of rebellion to His Word. It could be because He is moulding us into the image of His Son, Rom. 8. 29, 2 Cor. 3. 18.
The Lord commands Moses and Aaron to separate themselves. Moses tells Aaron to place fire from the golden altar on a censor and then to stand between the Lord and the people.  He is described as standing between the dead and the living. The reason is that the dead are those who came near in a wrong spirit and suffered the judgement of God.  This is a picture of the work of our Lord at the cross. As the Lord looked upon that scene, He anticipated the fragrance that would arise from the work of Christ at Calvary. The judgement stopped. We look back to Calvary and know the work has been accomplished forever. We never need to be slow to claim the value of that work on our behalf. If we sin, we know that,we can confess our sins and claim forgiveness, 1 John 1. 9. It is all according to His faithfulness and righteousness, not our works. It does not mean that there is no need for a change of heart and life. There is no true faith unless the life bears witness to it.
How often do we murmur in the face of circumstances?

Memory Verse.  'And Moses said unto Aaron, Take a censer, and put fire therein from off the altar, and put on incense, and go quickly unto the congregation, and make an atonement for them:  for there is wrath gone out from the Lord; the plague is begun', Num. 16. 46
September 7.	Numbers 17. 1-13.
The Twelve Rods.
The Lord gives a final testimony to the position of Aaron.  The people have murmured and disputed consistently. Now the time has come for the Lord to vindicate Aaron openly. While the Lord will judge, He will also take care that there is no reason for any to doubt His Word. Men have asked for a sign. Sadly, even after the multitude were fed on one day  and  sought the Lord on the next day, they still asked for a sign, John 6. 30. This is why the Lord denounces the heart of man as incurably wicked, Jer. 17. 9.
Each of the heads of the tribes must bring a rod with their name written on it. Aaron will have his name upon the rod for the house of Levi. The rods are then placed in the tabernacle of the congregation. This is the place where the Lord meets with them. He will take a dead stick and will make it blossom. This is a contrast with the thoughts of the people. They saw the glory of the Lord and feared for their lives. All that they had learned of God brought fear because of sin. The Law only emphasised this. The Lord wants them to see that His desire is to bring them into life. He cannot do this by the Law. He can only do it by faith. Their rebellion is the evidence of unbelief. 
The test proves beyond any doubt that the Lord has made the choice. No one could imitate this. No man can produce life out of death,. If anyone made an attempt to deceive the people, it would be quickly exposed.
The test pictures the answer of our Lord to His accusers. When He was asked for a sign, He said that He would rise on the third day, Matt. 12. 40. Aaron was vindicated when dead wood budded. Our Lord is vindicated by the resurrection of His own body. We rejoice in the assurance that He is over all. While men may refuse His authority, it has the stamp of God upon it. In His life, He raised the dead back to life. In His death, He proved that He is the Victor. In resurrection, He gives assurance that all who trust in Him will not have to face death in all its horror.
In the morning, each of them brings their rod. Not only is there blossom on Aaron's rod, there are almonds as well. The evidence of life was not just the first sign of life. It was the evidence of fulness of life. If this was true of Aaron, it is true in a far greater sense for our Lord. God has set His seal on Him in a way that cannot be denied. The evidence is there for all to see if they are prepared to take God at His word. 
Aaron's rod is left as a testimony to silence the murmurers. Sadly, it was more a witness to the refusal of the people to acknowledge the hand of the Lord. They would still murmur against the Lord. This was true when He was on the earth. Sadly, it is perhaps the greatest reason for weakness in the testimony of the Lord today. We must strive to maintain peace and harmony among the saints.
Are we living in the good of the resurrection of Christ?

Memory Verse.  'And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds', Num. 17. 8
September 8. 	Numbers 18. 1-19.  
The Priestly Burden.
The Lord now details the responsibility of the priests. They must bear the iniquity of the sanctuary and of the priesthood. They are entirely responsible before the Lord to maintain the standard that the Lord has set down. They must uphold the Lord before the people and they must uphold the people before the Lord. There is no option of excusing themselves. If the people fail because they have not been taught, it is the priest's responsibility. 
The rest of the tribe of Levi must support them in this work. They cannot perform the work of the priest but there are many tasks which do not require a priest which they are allowed to perform. The picture for us today is that there are many tasks which are needed for the well-being of the people of God and the witness to His name. These must still be undertaken by those who are fitted to perform such works. In the New Testament, we find that those who served the tables in Jerusalem were chosen as men who were honest, full of the Holy Spirit and wisdom, Acts 6. 3. They undertook this responsibility so that the apostles were free to fulfil the work of prayer and ministering the word, Acts 6. 4.
The Levites were not to approach the vessels of the sanctuary or the altar. If they did, they placed themselves and the priests under a sentence of death. This can be applied today in respect of those who take a lead among the saints. The Holy Spirit raises up elders. These must accept their responsibility. If they fail to fulfil this, they are responsible. If they allow others to usurp that place, they are still responsible. The lesson could also apply to those who teach among the saints. Only those gifted by the Spirit can undertake this work. 
The Levites were a gift to Aaron and his family. This reflects our position in relation to Christ. We are the gift of the Father to the Son, John 17. 24. We need to be careful to fulfil our calling to His glory. There is a danger that we can lose sight of the Lord in our service and judge by the standards of men rather than by His standards. The result is that we are motivated by a readiness to do what appears logical to the flesh. The only safe path is to wait on the Lord alone for guidance.
The Lord tells the priests what portion they may have from the offerings. As the priests of the Lord, He is to be our portion. We should find our satisfaction in Him, not in what the world offers. It is a challenge for us to consider how much we feed on the pleasures of the world and how much we feed upon the Lord Himself. He should occupy our thoughts. The lesson that the Lord is teaching is that He will give the best to His own. The priest is not left to feed on the leftovers from the people. The people must bring the best of their fruit as an offering to the Lord. He cannot accept less. This was the sin of the people in Malachi's day. They thought they could bring what did not suit them. 
As well as the offerings, the people must bring the first-fruits. The Lord promises the people that if they bring their first-fruits, He will bless the harvest. He is teaching them the lesson of faith. They need to trust Him to fulfil His word if they obey what He asks from them. They, with us, are expected to recognise that the Lord will never be in debt to any. If we bring to Him, He will give us more than we can bring.
Are we careful to feed on the Lord consistently?

Memory Verse.  'All the best of the oil, and all the best of the wine, and of the wheat, the firstfruits of them which they shall offer unto the Lord, them have I given thee', Num. 18. 12
September 9.	Numbers 18. 20-32.
The Levites' Portion.
The Lord moves from the offerings and the first-fruits to consider the tithes. These are the food for the Levites. The whole tribe has been set aside for the service of the Lord. They have been called to forego their inheritance. They do not have the same means of support that others may have. For this reason, they Lord tells the people that they must bring their tithes to sustain them. Once again, He is ensuring that the people who serve are maintained  in a way that is fit for those who serve Him. Paul sets out the parallel lessons for today when he writes to the Corinthians. He teaches that we should give with readiness of mind and with joy. The saints are not expected to give in such a way that they lose out to those who receive, but there should be an equality. We are not expected to leave those who serve  to live on the breadline while we live in abundance, 2 Cor. 8. 11-15.  
Israel were under obligation to give a tenth of their increase. This was the vow that Jacob made when he fled from Esau. It is now enshrined in the demands of the law. The Lord uses it as a means of supplying the need of those who are dedicated to the service of the sanctuary. Sadly, the evidence of their history suggests that Israel were seldom ready to go beyond what is asked. Today, we are called to give in light of what our Lord has given for us. The Macedonian believers had clearly learned this lesson, 2 Cor. 8. 2-5. While this is not made into a demand. The example quoted shows that the earlier call was the minimum that should be expected. There are many areas which could profit from the giving. The poor may be sustained. The Lord's servants are supported. The testimony can be furthered.
The Levites must bring the tenth part of what they receive as an offering to the Lord. It is easy to think that, as they received from the saints for service, they might be excused their duty to give. In reality, they have the same obligation. The principle is that, as long as the people are faithful, they will receive an abundance which means that they can easily afford to give. Every person should be careful to fulfil their obligation to Him. It may be today that there are reasons why the amount may be varied and it is certainly a good exercise to consider whether we might afford more rather than to make excuses as to why we cannot bring as much as might be thought reasonable.
The same principles apply for the Levites. The people must bring the best and the Levites must be equally careful to bring the best. He must not think that his offering requires a lower standard. The Lord expects His servants to be an example to the saints. Those who are called to greater privilege in service must be careful to ensure that they set an example for others to follow. There is no guilt in eating of the provision after they have fulfilled their duty. The principle is not directly applicable today. There is no law which requires a tenth. What is searching is that we have an example that requires everything to be laid on the altar, 2 Cor. 8. 9. We need to think carefully about the lesson we are teaching if we talk about the sacrifice of Christ, but only give a small portion to our Lord. At best, we are taking away from the message. At worse, we are showing those who want excuses that the work of Christ means little to us.
Are we careful to bring our best to the Lord?

Memory Verse.  'And the Lord spake unto Aaron, Thou shalt have no inheritance in their land, neither shalt thou have any part among them.  I am thy part and thine inheritance among the children of Israel', Num. 18. 20
September 10. 	Numbers 19. 1-10.  
The Red Heifer.
The Lord tells Moses how the water of separation was to be prepared. This was used to cleanse and to determine the truth of an accusation of infidelity. The people could not use any water to accomplish this. It may be argued that the water was the same as other water. It could even be argued that fresh water may be more pure. This is the same error as Naaman made at the first, 2 Kings 5. 12. The water is symbolic. It teaches us an important lesson. Sin must be put away from our lives as rigorously as when we first believed. 
The sons of Israel had to bring a red heifer. The word used for sons suggests someone who builds the family. This is more than the natural relationship,. It suggests the idea of maturity. They are the representative of their father  They must fulfil their responsibility in a way that is fit for this. The lesson is clearly taught in the New Testament where the idea of son is used for our relationship to the Father. We must live in a way that shows His character to the world where He has set us. 
The heifer is to be red. The root of the word, red, is the same as Adam. It reminds us of the origin of sin., Rom. 5. 12. It also reminds us that in Adam, we are all under the yoke of sin.  The heifer is marked by purity. It is a picture of someone who is morally pure, both inwardly and outwardly. There is no evidence of sin in her character. This is a picture of the purity of our Lord. It does not matter what possible defilement we may consider, He is pure. The heifer must never have been placed under a yoke. She is free from any form of bondage. This again pictures our Lord. He is the only One Who was not born in sin, Psa. 51. 5. Every man who is born by natural conception is under the bondage of sin from birth. They will not be held accountable if they die in their early years, but the bondage is evident in their lives. 
Eleazar takes her outside the camp and slays her. There can be no cleansing without death. John teaches us that the foundation of our cleansing is the blood of Jesus Christ, 1 John 1. 7. Eleazar sprinkles the blood towards the tabernacle. He shows that the demands of God have been met. The blood is the basis on which any sinner could be cleansed. The rest of the animal is then taken and burned in the sight of Eleazar. This shows the need for sacrifice. The wrath of God must be appeased. We look to the cross and consider that our Lord suffered the wrath of God before He went into death. He knew the full weight of sin in His offering. The animals could never accomplish this which is why they were always slain then burned. Only the ashes are left. Every part has been burned on the altar. This shows us that our Lord gave Himself for us. Titus chapter 2 verse 14 teaches us that He gave Himself for us to purify a peculiar people. Cedar wood, hyssop and scarlet are all burned. This reminds us that we cannot separate the different aspects of the work of Christ. 
The priest has to wash himself and his clothes and still is unclean until the evening. The one who removes the ashes has to do the same. The holiness of the Lord means that every aspect of sin makes us unclean. The ashes are aid in a clean place. This was fulfilled when Joseph of Arimathea buried the Lord.
How often do we stop to consider the price our Lord paid on our behalf?

Memory Verse.  'This is the ordinance of the law which the Lord hath commanded, saying, Speak unto the children of Israel, that they bring thee a red heifer without spot, wherein is no blemish, and upon which never came yoke', Num. 19. 2
September 11.	Numbers 19. 11-22.
The Water of Separation.
The Lord now gives clear instructions for the use of the water. If a person touches a dead body, he must wash himself on the third and the seventh day. The third day is the day of resurrection. This reminds us that the demand is for a life that is free from the law of sin and death, Rom. 8. 2. The seventh day is the end of the cycle and reminds us that the change must be consistent through the whole life. There is no reality in a profession that is based on an emotional response which lasts for a short time, but then reverts to the old life. This gives an insight into the cost to Joseph of Arimathea when he buried the body of the Lord.. He could easily have been justified in not touching the body. He might have claimed that he would make himself unclean. This would be especially pertinent when a high day was approaching. He chose to identify with the Lord rather than with those who crucified Him and a religion that had been shown to be empty. 
If the person fails to fulfil the cleansing that is demanded, he is unclean. There is no other choice. Refusal means that he is cut off from the nation. This is true in the gospel. There is no alternative to cleansing by the blood of Jesus Christ, 1 John 1. 7. It is also true for the believer who falls into sin. This is the background to the teaching in Hebrews chapter 10 verse 26. A person who shows that they deny the work of Christ has no alternative on which they can be accepted.
The Lord tells the extent of the defilement. If a man dies in a tent, everyone who enters and everything inside the tent is unclean. Death is the evidence of sin, it will bring corruption. This is the reason why it is treated in this way to emphasise the holiness of the Lord.
Any person who is made unclean must be sprinkled on the third and the seventh day as well. They do not need to have made direct contact with the dead body. There are many occasions in life when we find that we come into contact with sin, but do not have any part in it. We may hear something and shudder at the evil. We are still defiled even when we detest the thing that defiles us. The unclean person must be cleansed by someone who is clean. We know that there is only One Person Who fulfils this requirement. We cannot be cleansed by another believer, however godly they may be. We certainly cannot undertake the work for another person. Just as we point the sinner to the cross, so we must point the saint who sins to Christ.
The picture emphasises the need to maintain this cleansing if the person wishes to remain among the people. We are surrounded by a scene of death. If we are truly identified with our Lord, we shall find that our estimate of the things of the world acknowledges this. We will find that the things that concern Himself will overshadow the things of the world.
This is a perpetual statute and every person is affected. Any contact with uncleanness will defile. It may be that we are in contact with someone who has only been defiled by association. We are still defiled by this. This is a warning of the effect of sin. We must take care never to belittle how readily it can corrupt us.
Are we careful to cleanse ourselves from the defilement of the world around us?

Memory Verse 'And it shall be a perpetual statute unto them, that he that sprinkleth the water of separation shall wash his clothes; and he that toucheth the water of separation shall be unclean until even', Num. 19. 21
September 12. 	Numbers 20. 1-13.  
Meribah.
The narrative moves on to the last year of the wilderness journey. The only details to be included in nearly forty years are the rebellion stirred up by Korah. This chapter deals with the time when Israel begins again to move towards the Promised Land.
The first verse records the death of Miriam. When the people crossed the Red Sea, she led the singing of the people as they rejoiced in the Lord. Now she dies when they are within sight of the promised land. Sadly, sin has left its mark. The demands of the law mean that she cannot enter despite many successes. She stood alongside Aaron against Moses, ch. 12.
After Miriam is buried, the people again find reason to complain about a lack of water. The people make two very strange complaints. The first is that they wish that they had died with their brethren. This shows a complete lack of appreciation of the Lord. They had no idea of the true nature of His holiness and justice. The second may be easier to understand. They had not experienced the full bitterness of Egypt. They had seen their fathers plot to return. They had heard them speak of the fruit of the land. They saw the hardship of the lack of water in the wilderness against this background. This brings a challenge to us. There are many believers today who have been sheltered from the hardships of the world. Older saints must be careful to give an accurate warning of the dangers. If we fail to highlight the real dangers, younger saints will be open to temptation. If we exaggerate the dangers, they may discount the warning because they believe that we are exaggerating to frighten them. At the very time when they should have been rejoicing in the prospect of entering the land of promise, they are looking back to the past. The challenge for us is whether we have truly entered into the inheritance that is ours in Christ. If our lives do not show the joy of living in the promises of God, younger saints cannot be expected to have a desire for them. We may think of this in two ways. We should be enjoying what the Lord offers today. We should also live by faith in anticipation of the inheritance laid up for us. Others will quickly tell the difference between words and reality.
The Lord clearly tells Moses to take his rod and to speak to the rock. The people came to the rock at the beginning of the journey, Ex. 17. 1-9. Now they come to the rock at the end. The physical location is different because the Lord is teaching the fresh truth. The only source of refreshment for the people is in Christ. At first, He points them to the death of Christ, suggested by striking the rock, Ex. 17. 6, Isa. 53. 10. Now they need to learn that the ear of the Father is open to their cries because of the risen Christ, John 14. 13, 14. Moses fails to demonstrate  this. He smites the rock twice to vindicate himself and Aaron. He has turned the eyes of the people from the Lord to men. He has compromised the glory of the Lord. The Lord still gives an abundance of water, but Moses loses the right to enter the land. After forty years, one unguarded moment ends his work. The lesson of Miriam is repeated even more forcibly. It is the lesson that James takes up when he warns that to offend in one point is to be guilty of breaking the whole law, James 2. 10.
Are we careful to ensure that we do not repeat the failures of the past?

Memory Verse.  'Take the rod, and gather thou the assembly together, thou, and Aaron thy brother, and speak ye unto the rock before their eyes; and it shall give forth his water, and thou shalt bring forth to them water out of the rock:  so thou shalt give the congregation and their beasts drink', Num. 20. 8
September 13.	Numbers 20. 14-29.
The Death of Aaron.
Moses sends to Edom to ask for a safe passage through the land of Edom. This seems a reasonable request. They are on their way to the inheritance of the Lord. They will not take anything that belongs to Edom. He even says that they will not draw water from the wells. There is nothing more that Moses could do to present an acceptable case. Sadly, the hostility of Edom is such that they refuse. This is part of the background to the illustration that Paul uses in Galatians chapter 4. The flesh is in constant enmity to the spirit. It will not accept the rule of God in any way. The threat of violence against them is mirrored in the present time by the persecution of Christians and the legislation which condones sin and condemns righteousness in the sight of God. We soon learn as believers that walking with the Lord will bring hostility. It may arise from within our own selves as the flesh tries to reassert its authority. It may come from acquaintances who can no longer understand us. Most sadly, it may come from those who profess the name of Christ but do not want to accept the implications of living in obedience to His Word. Over the course of history, the most severe opposition has arisen in the name of religion, especially those who profess the name of Christ but blatantly deny Him by the their lives. Paul warns Timothy that everyone who wants to live a godly life will suffer persecution, 2 Tim. 3. 12.  This is not simply a possibility, it is a certainty. Many today do not see the same persecution. This may be because of the nature of society. If the world does not oppose, we should challenge our hearts as to whether our idea of godliness is what the Scripture expects. It may be because we have allowed the devil to blind us to the true nature of a godly life. 
The full impact of what happened at Meribah is seen in the closing verses. Aaron has to die because of his part in failing to glorify the Lord. He cannot enter the land because of his failure. There is a simple lesson for us. We will never enjoy the inheritance that is ours in Christ while we fail to glorify Him. We may see an outward appearance of blessing. It may be that we see something that appears to surpass what we have seen before. This counts for nothing if we are not walking with the Lord. Sadly, we often emphasise numbers making professions rather than the character of the saints. This denies the truth that salvation is of the Lord, Jonah 2. 9.
Moses and Aaron take Eleazar with them into the mountain. It may be that he is taken away from the people so that the shame of death is not seen. It may be a picture of the fact that the high priest represents heaven in a unique way. The lesson here is clear. Everything about this is symbolic. In contrast, we can rest in the certainty that our Lord has gone up on high. He did not simply go into a mountain, but rather He was taken up into heaven itself. He appears in the presence of God for us. We have perfect confidence that He saves from the judgement that our sins deserve. He saves from the power of sin. He saves from the effects of sin. Ultimately, He will save us from death. Every vestige of the power of sin has been broken. The demands of the law have been met. The judgement of the law is passed. We should manifest the righteousness of God out of a new life, not out of bondage to law.
Are we marked by consistency and continuance to the end?

Memory Verse.  'Aaron shall be gathered unto his people:  for he shall not enter into the land which I have given unto the children of Israel, because ye rebelled against my word at the water of Meribah', Num. 20. 24
September 14. 	Numbers 21. 1-15.  
The Brasen Serpent.
Israel have to go round Edom. As they do, they face Arad, the Canaanite. He hears that they are coming and attacks them. Some of the people are taken captive. This is typical of how  the devil works. He will try to devour the people of God at any time. 
The response of the people is to dedicate themselves to the Lord. This is often the case with those who profess the name of the Lord. When there is trouble, it unites the people of God against the common enemy. They are ready to fulfil what the Lord wants. It may be that their idea is more a desire for revenge than of true obedience to the Lord. The Lord is still prepared to honour the people for their vow. The Lord hears their prayer and delivers them. The place is named Hormah, or Utter Destruction. It is a testimony to the power of the Lord. This is often the case. Most can look at times when the Lord has seen fit to help when we acted in a right way for wrong motives. In His wisdom, He may see that it will lead to true devotion. It may be that He will use it to expose our unfaithfulness in the light of His faithfulness. 
On this occasion, the Lord will expose their unfaithfulness. At one time, they are rejoicing in the triumph that the Lord gives. A little later, they become discouraged. Hostility gave them a common cause for which to fight. Routine obedience is a chore to be endured. This is an experience with which we can all relate. There are times when we are walking in the path that the Lord has asked of us, but there seems to be no fruit for our labours. The flesh will tempt us to despair. Surely there is an easier or quicker path? Is this really the way we should be going? It was better in the past. These are all complaints that we have heard at different times. Solomon warns us that the last of these is particularly characteristic of the flesh and completely false, Eccl. 7. 10. Sadly, the time after a great victory is often the most dangerous time. We  need strength to overcome this as much as the danger that threatened in the first place.
The Lord sends a plague of fiery serpents that threaten to destroy all the people. They acknowledge their sin. There is some evidence of progress in the ways of God with them. They do not murmur against the Lord directly. They confess their sin. This is important for us to learn. It is easy to complain about where we find ourselves. It is easy to think that things could be so much better. The Lord wants to lead us now but He asks us to trust Him.  The Lord tells Moses to make a fiery serpent and to set it on a pole. As soon as the people look at the serpent, they will be healed. We are left in no doubt about the meaning of this. Our Lord  tells Nicodemus that this is a picture of the cross, John 3. 14, 15. Moses makes the serpent of brass. He did not receive any direct commandment but he must have learned that this was the picture of what is needed to deal with sin. The Lord saw the offering on the brazen altar and accepted the people. There are times when the Lord will point us in the right direction but will expect us to draw on our past experience to understand what He wants. The plague is stayed and people then continue on their journeys. They have reason to bare witness to the goodness of the Lord in His dealings with them at this time.
Always remember that the devil will attack when we appear to have won a victory.

Memory Verse.  'And the Lord said unto Moses, Make thee a fiery serpent, and set it upon a pole:  and it shall come to pass, that every one that is bitten, when he looketh upon it, shall live', Num. 21. 8
September 15.	Numbers 21. 16-35.
Sihon and Og Attack.
This section starts in a joyful note. Israel come to a place called Beer, a well. After a lack of water on so many occasions, they now dig at the command of the Lord and find water. The princes and the nobles set the example under the direction of Moses. This is a picture of  true leadership in the Scriptures. The leaders set an example for the people. As they dig, there are songs of joy. It is a reminder to us that the only source of true joy among the people is wholehearted obedience to the word of God.
As Israel journey, they come to the top of Pisgah. This is where Moses would later see the land before his death. It shows how near the people were to their inheritance, but there is opposition. They send to Sihon, king of the Amorites, to ask for a path through his land. The terms are the same as they offered to Edom. They do not ask for any provision. They will not take anything that is not theirs. Sihon foolishly decides to go further than Edom in his refusal. He gathers the people together and comes to fight with the Israelites. We do not know what Israel would have done if he simply refused. What Sihon does is to bring defeat and death to his people. He will not accept terms of peace. He will not wait to see what results from refusing the people. Edom were left in peace. It may be that the Lord would have taken the people round this land as well. Sihon learns the lesson that you cannot defy the Lord. We need to understand the dealings of the Lord with us. We are called to live at peace with those around as far as is possible, Rom 12. 18. In the present day, we are taught to accept that 'the powers that be are ordained of God', Rom. 13. 1. We must never fall into the trap of using carnal means for spiritual ends. The Lord will vindicate in His own time.  The enemy comes out against Israel. 
On this occasion, there is an immediate vindication. Sihon gathers an army together against Israel. He instigates a battle that was unnecessary. The Lord fights for Israel and they overcome Sihon and his army. Where Sihon thought he would protect the land, he gave it over to Israel. They took possession of the land. The true nature of this triumph is made clear by the reference to the power of Sihon. He had taken the land from Heshbon to Arnon from the Moabites.
Israel move on towards Bashan. Og has not learned the lesson. He gathers an army against them. In view of the circumstances, there was good reason for fear among the people. It is the first time that they have faced a giant. The Lord clearly recognises the fear and reassures them. He states that they will overcome in the same way as they had overcome Sihon of the Amorites. This is the way in which the Lord prepares His people for the battle. He shows His power against one enemy. When the next enemy comes, it may be a little stronger but the people can still recognise that the Lord is stronger than the enemy. We can rely on the promises of the Lord. He says, Fear not. We can rejoice in the assurance of His salvation. The Lord fulfils His Word. There is not one left alive of all the people belonging to Bashan. The Lord gives clear evidence for the people that there is no enemy which is too strong for Him. This should be the assurance that they need for the future.
Are we resting in the triumph that is ours in Christ?

Memory Verse 'And the Lord said unto Moses, Fear him not:  for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, which dwelt at Heshbon', Num. 21. 34
September 16. 	Numbers 22. 1-19.  
Balak sends for Balaam.  
The children of Israel press forward into the plains of Moab. Balak, king of the Moabites is afraid of them because of what they have done. He possibly does know the circumstances. It is likely that the Lord would have offered the same option to Moab as to Edom and the Amorites. Certainly there is every reason to fear if he wants to defeat them. 
Balaam looks at what has happened. His summary is very descriptive. Israel can overcome their enemies in the same way as an ox eats grass. He has learned the first lesson. There is no way in which an arm of flesh will ever prevail against the Lord and His people.
Balak sends messengers to ask Balaam to come and curse this people who are too mighty for him. Rather than admit defeat, Balak decides that he needs supernatural help. He sends for Balaam, the prophet. He thinks that Balaam will be able to put a curse on the people. He knows the reputation of Balaam. He is a man who accomplishes things that go beyond the power of others. It appears from the later narrative that Balaam claims that his power comes from the Lord. Balak has missed two important points. Firstly, if the Lord is fighting for Israel, He will not allow them to be cursed. Secondly, if he invokes the help of other gods, the Lord has already proved Himself greater than the greatest of men's idols. Instead of allowing the people to pass, he chooses to try to overcome by his own schemes. It is known that Balaam has the power to place a curse on people and it will hold true, therefore Balak does not waste time trying other such men, he goes to the best first.
Moab and Midian join to send elders of their people to Balaam. They bring a payment for the service which they are asking. They expected Balaam to charge for his service. It is clear from the New Testament that this was the sin of Balaam, Jude 11. 
Balaam asks the messengers to wait for the night. He appears to realise that he cannot give an immediate answer. He will tell them what the Lord says in the morning. The Lord asks Balaam about these men during the night. He expressly forbids him to go as the people whom they ask him to curse are blessed of the Lord. This implies that the source of Balaam's power is in the Lord. At this stage, he recognises that he cannot go beyond the word of the Lord. We need to remember this. We have no authority to go beyond what the word of God says and what our Lord asks of us.
The messengers return to Balak with the answer of Balaam. Balak is not prepared to accept this answer. He follows the argument of the flesh that every man has their price. He tries again. This time sending more honourable messengers with promise of greater reward. He refuses to accept that money cannot alter the mind of the Lord. Once again, Balaam gives the wise answer. He tells the people to wait for the Lord to instruct him. His words are true, but he already knows the answer. The sad feature of Balaam is that he knew exactly what the Lord expected. If we follow what he says, we would be taking good advice. The events will show that his heart is not true. It is not enough to know the truth. We need the truth of God to be our guide and to control our decisions.
Are we careful to ensure that we place obedience before personal gain?

Memory Verse.  'And God said unto Balaam, Thou shalt not go with them; thou shalt not curse the people:  for they are blessed', Num. 22. 12
September 17.	Numbers 22. 20-41.
Balaam Relents.
The true character of Balaam is now exposed. God appears to him in the night and gives him conditional approval. The test is that the men must call him to go with them. He must not choose to go of himself. The reality is that Balaam has been attracted by the offer of Balak. He dare not go when God has told him not to go but he is quick to accept this word from God as adequate to condone him going. The reason is that he wanted the reward so he would go at the slightest excuse. 
Balaam rises in the morning and goes with the men. He does not wait for them to call him. This is the folly of a man who has one eye on the Lord and the other on reward. He acts on the basis of his greed. Probably, if someone challenged him, he would say that the Lord had said he might go with them. He would not mention a condition that was not fulfilled.   
We can be guilty of a similar action. If we set our heart on something, we can sometimes claim an apparent indication from the Lord that He agrees. An example may be that we ask the Lord for something to happen which is in the probable course of events. When the sign is fulfilled, we offer it as confirmation, but the reality is that we were manipulating the circumstances to obtain what we wanted. Some will claim an obscure allusion as if it were a clear indication.
Balaam sets out bit the Lord sends an angel to stop him. If he has chosen to go without the Lord's approval, the Lord will ensure that he is fully aware of the consequences. The later narrative will show that the Lord uses Balaam's disobedience to confirm His blessing on the people. We can rejoice in the truth of those words, but we must never claim this as an example to follow. 
Balaam fails to recognise the presence of the angel. His rebellion against the Lord means that he is not aware of the way in which the Lord is speaking with Him. This is often true for us. There are times when we hear the word of the Lord. We may even think that it is a good word for someone else. Eventually, the Lord brings us up and says, in effect, I have been speaking to you, not others. Balaam's donkey realises the danger and stops. He knows that it is foolish to try to pass an angel with a sword ready to use in his hand. After three times, the man who had clearly received revelations from the Lord in the past has to be rebuked by his own donkey. Sadly, the testimony of the Gospels to the life of our Lord is that the wild beasts knew Him when the people did not. Mark tells us that He was with the wild beasts in the wilderness and they did not touch Him, Mark 1. 13. John tells us that His own people would not receive Him, John 1. 11. It is  sad to think that the wild beats may show more discernment than intelligent men. It is the evidence of the truth of Paul's statement that the world by wisdom knew not God, 1 Cor. 1. 21. 
Balaam realises the extent of his folly. The message of the Lord is that he must go with the men, and he must say exactly what the Lord tells him.
Balak repeats his offer, but Balaam knows that he can only say what the Lord tells him.
Are we listening for the voice of the Lord before we speak?

Memory Verse.  'And Balaam said unto Balak, Lo, I am come unto thee.  have I now any power at all to say any thing? the word that God putteth in my mouth, that shall I speak',  Num. 22. 38	
September 18. 	Numbers 23. 1-12.  
Balaam's First Prophecy.  
Balaam goes with Balak. He asks him to build seven altars and to offer a bullock and a ram on each of the altars. Balaam recognises the need for sacrifice. He has a measure of appreciation of the Lord. Sadly, it is apparent that he is one of those who have 'a form of godliness but deny the power thereof', 2 Tim. 3. 5. He professes allegiance to the Lord. He goes through the outward motions. The Lord uses him here but this does not vindicate him. It is clear from later scriptures that he is under the judgement of God. It is unlikely that Balaam was used to such experiences as this. The Lord has spoken and he finds himself forced to do as the Lord says in fear for His life. It is clear that he did not truly fear the Lord because he still showed Balak how to corrupt the people, Rev. 2. 14. If he had been truly in fear of the Lord, he would never have acted in that way. 
Balaam meets with God and tells him all that he has done. The use of the name, God, always suggests a degree of distance. Balaam knew nothing of the fellowship that we may know. He could not speak with the Lord in the way that Moses did. He did not know the same nearness that others, like David, knew. He is a man who tries to gain favour with God but has to accept that he must bow to the will of God.
The Lord tells Balaam to return to Balak and to speak exactly what He instructs. Balaam starts by telling why he has come. Balak wants the nation of Israel to be cursed. The Lord has forbidden this. He answers the schemes of men. Balak wants them to be cursed. Balaam wants to obtain riches and honour by fulfilling his wishes. The Lord takes the man who is trying to profit and uses him to glorify the Name of the Lord. He takes the desire of Balak for the people to be cursed and uses it to confirm His blessing on His own people. It does not matter who may scheme, it does not matter what means they use, they are all subject to the Lord. He can and will use them to accomplish His purpose.
The nation cannot be cursed or defied because the Lord is their God. No one can withstand Him. Balaam looks on the people from a high place. All that he sees is the beauty of their calling. They are beyond the reach of the curses of men. No man can possibly stand in their way. They will dwell alone. They are the Lord's. They are a unique possession for Him in this world. No one can stand alongside the people whom the Lord has called. 
They will multiply and prosper beyond the reckoning of men. They will receive a portion that will be the envy of all.  Perhaps the most marvellous assurance is that Balaam sees their last end to be equated to the death of the righteous.  For all the sin, murmuring and rebellion of the people, the Lord has called them and will fulfil His purpose for them. 
We are called to a heavenly calling that far transcends theirs. We can rejoice in the assurance that we must receive all that the Lord has promised for us
Balak is angry but Balaam reiterates that he can only tell Balak what the Lord has said. The message cannot change however much either man would wish that it could. 
Are we enjoying fellowship with our Lord, or just 'going through the motions'?

Memory Verse.  'Who can count the dust of Jacob, and the number of the fourth part of Israel? Let me die the death of the righteous, and let my last end be like his', Num. 23. 10
September 19.	Numbers 23. 13-30.
Balaam's Second Prophecy.
Balak is determined to make Balaam curse the people. He tries a form of deceit. He is not aware of the character of the Lord. He asks Balaam to come to a place where he can only see a part of the nation. He thinks that this might influence the words of Balaam. The logic is entirely based on human reason. The argument is that if only part of the nation were seen, the result may change. It fails to recognise that Balaam is speaking a message from a God Who fills heaven and earth. Nothing can be hid from Him.
Balak offers seven bullocks and seven rams as a burnt offering. Balaam goes to meet with God and returns with His Word. The first answer of the Lord is to affirm that He is not like a man. He has spoken and He will not lie. If He has promised blessing for Israel, then it is certain. He will not repent. He knew all that would happen before He gave His promise. Nothing can change what He has decreed. This is the wonder of the grace of God. He does not save us for anything that we are. Certainly, He looks for a change of life when we repent but He will not cast us aside because we stumble. 
The second part is remarkable. It tells us of the wonder of justification. He sees no iniquity in Jacob. He sees no perverseness in Israel.  We look at the narrative and we would ask how this is possible. The answer is that He is seeing them in the good of His purpose. He has anticipated the  cross. He has anticipated the time when they would repent and turn to Him in truth.
Balaam moves on to state the assurance of triumph for the people. The revelation increases with each message. Balak has started something which he cannot stop. Balak was afraid of the nation. Now he hears that there is no power that can withstand the Word of the Lord. We have the assurance that the same Lord watches over us. He will keep us. Israel were faced with physical enemies. We can be certain that the hosts of darkness pose no more threat to the Lord than an army of men.
The testimony in that day will be, 'What God hath wrought'. It may be that the adversary knows of failure. It may be that we are aware of failure every day. The truth of justification is simply this: as seen by God, in the light of the Work of Christ, there is no sin in any form to be found in the child of God. The result of this is that there is no means available by which the child of God can be brought into the judgement that is to be feared because of sin. No enchantment will prevail against them. No enemy can ever overthrow us. We can rejoice in this glorious assurance.  The victory is ours because of One Who has destroyed the devil.
Balak has not finished. He refuses to accept that God cannot lie. He takes Balaam to another place. He makes all the same preparations in order to try to appease the Lord.  Balaam does nothing to stop him. He encourages him to build the altar. They will only serve to magnify the glory of God, 
Are we rejoicing in the good of being justified by faith?

Memory Verse: 'He hath not beheld iniquity in Jacob, neither hath he seen perverseness in Israel:  the Lord his God is with him, and the shout of a king is among them', Num. 23. 21
September 20. 	Numbers 24. 1-9.  
Balaam's Third Prophecy.  
Balaam shows that he is learning the ways of the Lord. After twice receiving a message that did not suit him, he decided not to use enchantments. He realises now that the Lord is determined to bless Israel. It may be that he thinks that, if he does not use enchantments, the Lord will allow him to speak as he wishes. If this is his idea, it fails. The Lord gives Balaam another revelation of the glory that the Lord will reveal in His people. 
The message now is based on the sight of the people abiding in their tents. This tells us that even the order of the people can testify to the glory of the Lord. We may think that there is little impact. Some would even suggest that following the Scripture as it stands is out of date and is likely to bring reproach rather than glory to the Lord. In reality, the evidence of Divine order is as clear a testimony as any words we may speak. It could be Divine order as seen in the way that the company functions. It could be Divine order in the way that we live in our homes. It could be divine order in the way that we conduct our business affairs.      There is an order set out in Scripture for every circumstance of life. It does not cover every detail, but if we fail to follow the principles that are taught, we are denying the Lord. We must be careful to maintain the Divine order in our conduct in every area of life, not simply in respect of gatherings.
Balaam sees that the tents are appealing. Paul alludes to this in 1 Corinthians chapter 14. He pictures a time when the unbeliever or unlearned comes in to the gathering. If they see the evidence of Divine order in the conduct, they will fall down and worship, 1 Cor. 14. 23-25.  We need to be certain that the Holy Spirit is the One Who is ordering every detail of our gatherings. It is not what we do, but what He does in us that will bear an effective testimony.
Balaam gives us four pictures are used. The valleys are place where there is food for the flock in a barren and hostile environment. The gardens beside the river tell us that there is abundance and beauty where the Lord is in control. The trees of lign aloes teach us that the Lord finds a fragrant smell when He looks down on His people. The cedar trees teach us that the glory of the Lord will be seen where these principles are applied. As often happens, there are two ways of viewing this. Primarily, Balaam is revealing the assurance that the Lord will be glorified in His saints. He will take pleasure in them through the ages of eternity. The picture should challenge us today as to whether we are fulfilling this in practice. 
The scene is maintained because the Lord pours water on them to sustain them. He exalts there king above the greatest of earthly kings. He will be as strong as the strongest among beasts. No power will be able to withstand Him or to turn Him aside.
Finally, Balaam reminds us that Israel will become the source of blessing or cursing for all.  The state of any nation will be determined by their response to Israel.
Are we careful to maintain the order that God sets down for us?

Memory verse.  'As the valleys are they spread forth, as gardens by the river's side, as the trees of lign aloes which the Lord hath planted, and as cedar trees beside the waters', Num. 24. 6
September 21.	Numbers 24. 10-25.
Balaam's Final Prophecy.
Balak is angry with Balaam. He cannot understand the ways of the Lord. He expects a man like Balaam to fulfil his request. He has offered good money and honour to Balaam to have a curse laid upon the nation of Israel. He does not think that anything should prevent this. It is the same character as we see today. Men think that money talks. They believe if they offer enough, they will get what they want. The only way that this could be prevented is if someone offers more money. In reality, the Lord can, and will, act to ensure that His purpose is fulfilled. He will claim honour for His name alone. The Lord has told Balaam that he must say what He says. Balaam realises that to defy the Lord is far more serious than defying Balak. Balak shows the usual character of the flesh. Rather than to be told the truth, he blames the messenger for not saying what he wanted to hear. We must be careful not to fall into this trap, especially where the word of the Lord is concerned. He will not change what He says just because it is not what we want to hear.
Balaam tells Balak that he could not defy the Lord even for a house full of silver and gold. This is not some great revelation or conversion. It is simply that Balaam remembers the angel with the sword. He fears that if he fails to do what the Lord has said, the angel will show no mercy. Balak has heard enough, but the Lord still has one final revelation for him. Balaam cannot leave until he has told Balak the last word of the Lord. Balak may decide to slay him but this is not certain. He knows that the Lord will act if he does not fulfil his commission. He is learning the consequences of going beyond what the Lord has said.
The earlier prophecies have told about the nation and their position in the sight of the Lord. Now the Lord lifts him up to see the One Who will bring all their hopes to fulfilment. We can rejoice as we read the words that speak so clearly of our Lord Jesus Christ. He is the One in Whom the whole purpose of God finds its fulfilment, not just for Israel, nor for us, but for all creation. Balaam has seen a glorious prospect for Israel. We can consider what He has planned for us. As we consider our Lord, everything else is eclipsed. 
Balaam paints a sad picture. He anticipates the One Who is coming in the future. He will have an opportunity to contemplate Him but he will never be near. Here is a man who has given us a profound revelation of the prospect for Israel. He has spoken with a clarity that matches many of the prophecies. For all this, he knows that he will never be a part of this. He may well realise that this has nothing to do with his nationality. The reason he cannot have any part in the gory is because he will not accept the authority of God in his life.  It is sad to think of souls going to a lost eternity but how much worse for someone whose eyes are open. He sees a Star to shine in the darkness. He sees a Sceptre that breaks down all opposition. 
Moab, Sheth, Edom, Amalek and the Kenite all face their judgement. They cannot stand before the One Whom the Lord has chosen, when He arises with His sceptre, to rule over the nation. Here we see the mighty power of our Lord. Having looked all around, Balaam is left to ask, Who shall stand? No power of man can stand.
Are we rejoicing in the assurance that we have the victory in Christ?

Memory Verse 'I shall see him, but not now.  I shall behold him, but not nigh:  there shall come a Star out of Jacob, and a Sceptre shall rise out of Israel, and shall smite the corners of Moab, and destroy all the children of Sheth', Num. 24. 17
September 22. 	Numbers 25. 1-9.  
Baal-Peor.
The people remain in Shittim. The journey is almost finished. This is the place from which Joshua sends out the two spies then the people cross the Jordan. The people begin to enter into immoral relationships with the daughters of Moab. We learn from the Lord in the New Testament that this was the result of Balaam's counsel, Rev. 2. 14. Balaam could not speak against the nation but he could offer advice which would bring trouble on them. The result of the immorality is that the men are called to the idolatrous sacrifices. An ungodly man like Balaam was able to see the danger of wrong association. The daughters of Moab threaten to achieve what the army of Moab never could. If the men came in force against the nation, the Lord would fight for His people. Israel may be smaller, but with the Lord, they cannot fail. When the women entice the men and draw them into fornication and idolatry, the nation has no defence against the weakest of armies.
There is a balance that we need to maintain between separation to the Lord and witness in the world. What is clear here is that the people entered into relationships that were contrary to the word of God. We may debate how far we can go, but it is certain that when we disobey the word of God, we open ourselves to temptation and chastening. As believers today, we have the Holy Spirit indwelling us, but He will never condone disobedience. As such, we leave ourselves without His aid because we have grieved Him, Eph. 4. 30. 
The Lord demands a severe judgement against those who have led the people into sin. The heads of the people must be hung up in order to turn away the anger of the Lord. The order that Moses gives shows exactly what the Lord was asking. Those who had led the people into idolatry were to be slain and hung up. It is not a random judgement. Those who were responsible for the sin were to be judged. This action shows the people that these men were cursed before the Lord. Today, we can look to Calvary and see the One Who was hung up before the Lord, not for His own sin, but for ours. All the shame, reproach and curse that we deserved was put to His account. Instead of judgement falling on the guilty, He took our place and offers us eternal salvation.
The hardness of heart among the nation is still seen. One of the men brought one of the Midianitish women into the camp. In the context of these events, this is a deliberate act of provocation. The Lord immediately begins to judge. There is no escape for the two who brought the judgement on the nation. Phinehas, the son of Aaron, acts to turn away the anger of the Lord from the nation as a whole. He takes a javelin and slays both the man and the woman who were by now in the man's tent. The fact that they had gone into the tent does not stop him. He knows that there is no alternative.  
Despite the quick action of Phinehas, there is still a plague that slays twenty-four thousand. This may appear to be severe but the name of the Lord has been compromised. One of the people has ignored the warning of the earlier judgement. The people must have seen what was happening and stood by.
Are we careful to maintain purity in the sight of the Lord?

Memory Verse.  'And when Phinehas, the son of Eleazar, the son of Aaron the priest, saw it, he rose up from among the congregation, and took a javelin in his hand', Num. 25. 7
September 23.	Numbers 25. 10-18.
The Lord's Sentence.
The Lord now passes judgement on what has happened. 
The first statement is that Phinehas the son of Aaron has turned away His anger. His zeal has upheld the honour of the Lord. He has shown consideration for the people. This reminds us that one man who is ready to stand in the face of those who compromise can make a great impact. The people were in danger. The Lord could not overlook the sin. The company as a whole did not appear to be concerned. Against this background, the Lord is pleased to give him the assurance that his seed will enjoy an everlasting priesthood. The Lord gives two reasons for this. Firstly, Phinehas saw the danger and acted swiftly to turn away the judgement of the Lord. Secondly, he showed that he had a desire to uphold the honour of the Lord. These are essential for any who want to lead the people of God. As we go through the Scriptures, we see the fulfilment of this. When David allocates the priestly order, there are twice as many priestly families for Eleazar as for Ithamar. The names of Eleazar and Phinehas appear more often than Ithamar throughout the Scriptures, especially after the captivity.
The man who was slain is named. He was Zimri, a prince of Simeon. Zimri means My Song or Praise. His name suggests someone who leads the people in songs of praise. He should have been an example in his conduct. Sadly, he became an example because of how the Lord dealt with him. Simeon had already brought judgement upon his tribe when he took revenge against Shechem for defiling Dinah. On that occasion, he claimed to be upholding the honour of his sister. The record of the Lord is clear that He saw Shechem as the honourable man. He did not condone what Simeon did. On this occasion, one of the princes of his family does exactly what Shechem did. The Lord acts because a leader of the people has openly committed the very sin that has already brought His judgement on the nation. This makes clear why Phinehas needed to act in haste. The threat was from one of the princes of the nation, not one of the people. Someone who should have set an example was leading the people into sin. In addition, he had taken the daughter of one of the heads of a chief house of Midian. Not only has a prince sinned, he has taken one of the leaders of the enemy. The threat that such a relationship would pose is immeasurable. We can gauge it from the results that came from Solomon’s reign. He acted in the same way, but taking other wives from other countries as well. The nation has never been united since that time. The woman's name is Cozbi. This has the idea of something false or deceptive. It suggests the true nature of the relationship. Her deception would have been the root of more sin among the people if it were not judged. Whenever there is evidence of deception among the saints,  it always suggests that there is danger to follow.
The Lord passes judgement on Midian. There can be no place for compromise with people who have shown themselves to be ready to deceive and compromise the people of God. While this may appear harsh to us, the lesson is true for us in relation to the flesh. The flesh is always in conflict with the spirit and must be judged as such, Col. 3. 5.
Do we remind ourselves constantly that the flesh has no place in the things of God?

Memory Verse 'For they vex you with their wiles, wherewith they have beguiled you in the matter of Peor, and in the matter of Cozbi, the daughter of a prince of Midian, their sister, which was slain in the day of the plague for Peor's sake', Num. 25. 18
September 24. 	Numbers 26. 1-51.  
The Second Numbering.  
The people have arrived at the place from which they will enter the land. Now the Lord will confirm that the time is right. He tells Moses to number the people with Eleazar. The narrative will end in the same way as it began. The people are to be numbered. The Lord will confirm that, other than Joshua, Caleb and Moses, every man who was twenty when the twelve spies were sent has died. All that is needed for the people to enter the land is for Moses to die. The remaining chapters of Numbers and the book of Deuteronomy are all concerned with the final instructions of the Lord through Moses. 
The families are generally detailed in the order of their mothers and their birth with a few exceptions. When Reuben is numbered, the Lord maintains the record that two of his sons died in the rebellion of Korah. The fact that they are listed with the family suggests that at least some of their sons may have escaped the judgement. We are told specifically that the sons of Korah did not die. They are found leading the praise of Israel at a later time. This shows the mercy of the Lord and the extent to which He will take pleasure in recovering those who are linked with failure. Simeon and Gad follow. Levi is separated from the tribes because of his calling to the service of the sanctuary. Gad takes his place in the list of sons. Judah follows. Once again, his record is marred because Er and Onan died before the Lord before the people went down into Egypt. This is a reminder for us that the Lord takes note of every circumstance. He may forgive but He does not expect us to forget the lessons from the past.
The sons of Joseph are next. The Lord makes a special note of the family of Zelophehad in the tribe of Manasseh. They valued their inheritance and did not want to lose it when their father had no sons. In a catalogue where many lost their inheritance because of rebellion, there is a family who set their heart on what the Lord had given and valued it rightly. This is the evidence of true love. For us, the lesson is that we need to show the same love for our Lord. The words of our Lord to Ephesus challenge us regarding our love for Him, Rev. 2. 4. We need to set the same value on what He has given. Like the Ephesians, we can set too much emphasis on incidental matters. While we must obey the word of God, it must be out of a heart of love for our Lord. Every doctrine and practice should direct our hearts to our Lord Himself. The example of the daughters of Zelophehad reminds us of the fact that the Lord will not forsake those who truly desire to claim the inheritance that the Lord has allocated to them. Let us be those who lay hold on eternal life, living in the good of all that is brought to us through our Lord Jesus Christ.
The last tribes to be numbered are Ephraim, Benjamin, Dan, Asher and Naphtali. The sons of Rachel follow the sons of Leah, then the sons of the handmaids are last. Even in this, we see the ordering of the Lord. He wants the people to value the inheritance that they have received from Him.
What do we count as priorities in the service of the Lord?

Memory Verse 'Take the sum of all the congregation of the children of Israel, from twenty years old and upward, throughout their fathers' house, all that are able to go to war in Israel', Num 26. 2
September 25.	Numbers 26. 52-65.
The Division of the Land.
The Lord now tells Moses that the inheritance must be divided among the tribes. They would each receive a portion according to the number of their names. Every person will have his own inheritance. The Lord wants the people to recognise that He must fulfil His word. They have not crossed into the land but already the Lord is telling them, how to divide it. They have no reason to fear the enemies. The original spies warned of the giants but these are nothing to the Lord.
The Lord will always allocate in a just manner. In addition, the land will be allocated by lot. This means that there is no reason for any to accuse Moses or Joshua of favouritism. The Lord wants the people to understand that He is in control. Without this, it may appear that the larger tribes would have the first choice of land. This would mean that by the time the smallest was reached, they would be left with land that no one else wanted. To avoid this, the allocation is made by lot. No one receives any preferential treatment in the allocation. No one is allowed to choose to the loss of others.
The Lord now turns to the tribe of Levi. They were not numbered with the other tribes for two reasons. They do not have any separate inheritance in the land. The Lord is their inheritance so they will receive a portion from all of the other tribes. They are to become the representatives of the Lord among the people. They have the work of maintaining His character. This may be in direct service in the sanctuary. It may be in terms of teaching the people the law of God. Sadly, the problem when the Lord was on the earth was that they had changed this duty into a role where they effectively dictated to the people. We need to avoid this danger today. This can happen at any time when a man or a group of men take a lead among the company. It may occur with elders who set themselves up as lords over the saints instead of examples to the flock, 1 Pet. 5. 3. It may be when teachers use their gift to dictate the direction of the company rather than fulfilling the role of feeding the saints without claiming any authority over them. While the Scripture does clearly speak of elders who guide the saints, they are expected to act as shepherds not as rulers.
The Lord gives full details of the family of Aaron here. His mother is noted, possibly because it was her faith which preserved Moses. Nadab and Abihu are noted for their sin in offering strange fire. Whether it is good or bad, the Lord has a record of every detail of our lives. Some will receive a reward. Some will be saved as if by fire, 1 Cor. 3. 15.
Two features stand out in this numbering. The Levites had increased in number while the others had decreased. These were the people who immediately responded to the call of Moses when he saw the golden calf. Their faithfulness was seen in executing judgement even against their own families. Secondly, only Joshua and Caleb were left from the original numbering. The Lord has fulfilled His word. There is a clear warning contained here. The children of Israel did not receive their inheritance because of sin. We will also fail to lay hold on what is ours in Christ if we fail to walk in obedience to His word. Sadly, the Hebrew writer warns us that there are some who make a profession which does not stand the test. For these, there is no inheritance, Heb. 3. 17.
Are we careful to ensure that all receive their portion from the Lord?

Memory Verse.  'Unto these the land shall be divided for an inheritance according to the number of names', Num. 26. 53
September 26. 	Numbers 27. 1-11.  
The Daughters of Zelophehad.
The significance of the five daughters of Zelophehad is now explained. They have been listed because their father had no sons. Now we read of the steps that they took to preserve his name among the families of Manasseh. They bring their petition to Moses, Eleazar, all the princes and all the congregation. This is something which might have been handled by Moses in the past but because he asked the Lord for others to help him, the matter is presented to the whole company. This is a pattern for the saints today. At first, with apostolic authority, men like Paul and Peter could direct the company. Once the companies had been established, there was no reason for one man to lead as the Holy Spirit raises up  elders to guide the saints according to the word of God.
In this instance, Zelophehad was not guilty of any action which brought judgement on him or his family. As a family in Israel, he should have received an inheritance but it seems that this would be denied for natural reasons. On this basis, they appeal to the congregation to consider his claim. 
They are careful to anticipate the fact that some have lost their inheritance in judgement for their disobedience to the Lord. If this was so, then the response may have been different. This would also preclude claims from others who may be in that situation. The important lesson here is that we must never prejudge an issue. Sometimes, we may assume that the only reason for a claim of this nature is because the Lord has seen fit to judge. This would be a false assumption. It may be that we choose to neglect such claims but again this would bring unnecessary suffering to the daughters who were faced with this situation. We need wisdom to review every aspect in the light of the actual circumstances.
The fact that all the congregation is gathered to the tabernacle suggests that this is a matter that is of importance for all, as there are circumstances that may face any of those who are in the nation. The fact that the daughters have to come first, rather than to receive instruction directly shows the Lord would see whether there is a true desire to maintain the inheritance. It may be that there were others in the same circumstance, but they did not prize their father's inheritance enough to bring their concern to Moses. What is clear is that the pattern is set that there should be an exercise to maintain and claim their lot.
Moses brings the matter before the Lord. This is a good example for us to follow. We need to bring questions like this before the Lord and to wait for His answer. This is particularly true in respect of matters affecting the assembly. It may be that the elders will bring the matter to the Lord then bring it before the assembly for their consideration. Ultimately, we ought to expect an answer to the difficulty from the Lord, not from men. It must be an answer that will satisfy all who are genuinely concerned for the spiritual good of the saints. 
In this instance, the answer given is simple. If there is no son, the daughters receive the inheritance. It can only pass out of the family if there is no family to inherit.
Are we careful to ensure that nothing is lost of all that the Lord has given?

Memory Verse: 'The daughters of Zelophehad speak right. Thou shalt surely give them a possession of an inheritance among their father's brethren; and thou shalt cause the inheritance of their father to pass unto them', Num. 27. 7
September 27.	Numbers 27. 12-23.
Joshua Appointed.
The Lord now tells Moses that they have gone round the mount for long enough. The time has come for them to go into the land. The Lord will show him the land but then he must die so that the people can go. He must go up into the mountain, Abarim, and see the land but he will not inherit because of his rebellion in the matter of the waters of Marah, ch. 20. 12. He had walked so far and fulfilled what was asked of him on almost every occasion, but he failed to finish the course. This is a picture of the law. It can bring us to the edge of the inheritance. It can point us to all that the Lord wants for His people. What it cannot do is take us in. Even one failure will bar us. Now the time has come for Moses to look over the land that is promised to the people before he goes into death. 
Moses is concerned that the Lord should set another man over the people. It commendable  on the part of Moses, but it also suggests his failure to appreciate the Lord for all that He is. A man like Moses, who knew the Lord face to face, should know that the Lord would provide for His own people. We must prepare the saints for our departure by pointing them to the Lord so that they are resting in Him not in us. We need to make provision in good time for those who are left behind. Paul advises Timothy to prepare the next generation and the one that follows them, 2 Tim. 2. 2. Timothy must teach men who will teach a succeeding generation. This is the way in which the truth is maintained. Equally however, we need to recognise that it is the Lord Who raises up elders. If we fulfil our work, we must leave Him to fulfil His. We can prepare others. We can recognise those who fulfil the work. We cannot establish them.
The Lord tells Moses to take Joshua and set him before Eleazar. Moses has not thought to prepare any to follow specifically, but the Lord has been moving behind the scenes. He has been preparing Joshua for the work that he would undertake. This is the pattern that we should follow. It is not our place to choose men. We should ensure that any who are both willing and able are given opportunity to develop so that they can fulfil the role when the time comes.  in order that the man should be prepared in due time. Let us never doubt the wisdom of our God. He will provide for them even when we do not recognise that He is working.
Although Joshua receives some of the honour that was given to Moses, a new order is set out now. Rather than one man taking full responsibility, there is a double responsibility before the Lord. Joshua must take counsel from Eleazar, the high priest. He will receive this from the Lord. There is no need for a law-giver now. There is now a high priest with Urim and Thummim. These will guide in line with the Law which had been given to Moses. This is to be adequate for the people. Let us never doubt the wisdom of our God. From this time, there is only One Who will ever take complete authority to Himself. When our Lord comes, He will be both King and priest. Until that time, the leader and the priest should be working in harmony for the good of the people.
Are we concerned that the Lord’s people should always have godly overseers?

Memory Verse.  'Which may go out before them, and which may go in before them, and which may lead them out, and which may bring them in; that the congregation of the Lord be not as sheep which have no shepherd', Num. 27. 17
September 28. 	Numbers 28. 1-15.  
Offerings:  Daily, Weekly, Monthly.
The Lord now instructs the people about the offerings that they must bring. This is of prime importance to the Lord. It is essential that He has the first place among the people. This was the error of the Ephesians, Rev. 2. 4. It brings what is possibly the most severe warning of all that the Lord gives in those chapters. If there is a misunderstanding about doctrine or practice, this can be corrected. Where the heart is right, the saints will be open to this. If the heart is wrong, there is little that can be done because such a person is rarely open to correction. The verses are teaching us also that fellowship with our Lord is of more importance than any other feature of the Christian life. If we are not walking with Him, then we are open to attack, to deception and to error.
Two lambs must be brought to the Lord every day. One is brought in the morning, the other at the evening. This emphasises the need for fellowship at all times of every day. We must go into the day in the good of His presence to preserve us from the attacks that abound in the world. These may be open hostility. They may be subtle deceptions. The world is in the grip of an enemy who may be a roaring lion or an angel of light. It is only when we walk with the Lord that we are preserved from his attacks. The evening reminds us that the devil will sow seeds in our minds. The night, when our mind is less active, is the time when we are most prone to these seeds. It may be seeds of doubt. It may be impure thoughts. The devil knows what is most harmful and what is most likely to be received. 
The offerings are accompanied by a meat offering and a drink offering. The meat, or meal, offering tells us of the perfection of Christ. This is the most effective safeguard against the  attack of impure thoughts. Paul suggests this to the Philippians, Phil. 4. 8, 9. If our mind is filled with those things that characterise our Lord, it will be shielded from the impurity that the world and the devil bring against us. The drink offering speaks of the joy of the Lord. This is the most effective safeguard against doubts and fears. It is almost impossible to fear if our hearts are filled with the joy that the Lord gives. 
The lamb reminds us of the need for a meek and lowly walk. A walk in fellowship with our Lord will always require humility. We cannot walk with Him if our hearts are full of our achievements. We cannot walk with Him while we are making our plans as to what we can do.
On the sabbath, two additional lambs are to be brought with their meal offerings and their drink offerings. This suggests the privilege of a day that is set aside for the Lord. He is central to our hearts in a particular way on such an occasion.
The offerings for the new month are also outlined for us. On this occasion there are to be two bullocks, a ram, seven lambs, each with their meal offerings and drink offerings. There is also a kid of the goats for the sin offering. This is a picture of power and steadfastness as well as humility. It suggests the idea that we rededicate our hearts and lives to Him.
Are we careful to maintain a path of devotion and thanksgiving to our Lord?

Memory Verse 'Command the children of Israel, and say unto them, My offering, and my bread for my sacrifices made by fire, for a sweet savour unto me, shall ye observe to offer unto me in their due season', Num. 28. 2
September 29.	Numbers 28. 16-31.
Offerings: Passover and Firstfruits.
The Lord now gives instruction for the feast of Passover and Unleavened Bread. The two feasts are generally brought together in the word of God so that they are treated as the same feast. The reason is that Passover pictures the work of the Lord in delivering from the bondage of Egypt. Unleavened bread pictures the walk of the believer. The two cannot be divorced. The Lord clearly taught us that we should judge by the fruits in the life. If the walk of a professing believer does not match up to the character that the word of God expects, we have reason to question their profession. We need to be careful in at least two respects here. We cannot expect sinless perfection and especially with a new convert, the change of life should be evidence but there will be many slips on the way. In addition, we are not fitted to make a definitive statement. Only the Lord knows the heart. We may see a life which appears to leave doubts. We may suggest to a person that things they are doing are not consistent with the word of God. There may be reasons why they have not made the progress that we expected. If they rebel against the clear teaching of Scripture, we may be justified in our questions. If there is evidence of a desire to change, we should be careful to encourage this as it may be that this is all they need. If there is true repentance, there should be a readiness to leave sinful ways. There should be an openness to listen to the word of God and to learn what the Lord desires from the believer.
The offerings to be brought on each day of the feast are the same as must be brought on the first day of each month. These offerings were brought in addition to the daily offerings. This highlights the truth that the believer must be consistent in his life. This is important. The Lord is not looking for something to replace our constant walk with Himself. He wants us to take time when we are able to draw aside and to spend extra time in His presence, learning of Him. This may be the regular gatherings of the saints. It may be in  times of conference. We must fulfil our duties in the world. We must live in a way that testifies to our Lord. As long as we are doing this, then we are well advised to take what opportunities we can to turn aside and enjoy the things of our Lord more fully. Peter writes two epistles against this background. He recognises the many snares for the believer and he wants to keep the truth of God uppermost in their minds, 2 Pet. 3. 1. This is the duty of all who teach and care for the saints. 
The same is true in respect of the offering of first fruits or Pentecost. This was the time for the new meal offering. The Israelite must bring the first-fruits of his increase to the Lord. In addition, the Lord wanted him to bring a new meal offering when all the men came to appear before the Lord. The fulfilment of this is seen in Acts chapter 2, when the Church is formed. The thought is that there must be collective devotion as well as personal holiness. The same character should be seen collectively as individually. The Name of our Lord can be blasphemed and His testimony marred, by the actions of one member of the company who thinks that he may go outside of the authority of the word of God.
Are we careful to maintain a right walk before our Lord?

Memory Verse.  'After this manner ye shall offer daily, throughout the seven days, the meat of the sacrifice made by fire, of a sweet savour unto the Lord:  it shall be offered beside the continual burnt offering, and his drink offering', Num. 28. 24
September 30. 	Numbers 29. 1-11.  
Offerings: Trumpets and Atonement.
The Lord now gives instruction about the feast of trumpets. This is the first day of the seventh month. It was the beginning of the year before the Passover. It was to be kept as a sabbath day. The trumpets were to be blown to gather the people together. It signals that the harvest is complete. The time has come to celebrate the full in-gathering. In this, it pictures a time when a far greater harvest will be gathered. This is the time to which the Lord refers in the last parable that Matthew records in chapter 13 of his gospel. It  foretells the time when the Lord will intervene in a final way in this world. Man's dominion will come to an end and the Lord Himself will be established as King of kings and Lord of lords. The nation of Israel and those who are saved as a result of their witness in the years of tribulation will be gathered to Him from every part of the earth. At that time, heaven and earth will unite to give all praise, worship and honour to the Lord.
The Lord commands that a burnt offering should be brought. It must be one bullock, one ram and seven lambs with their meal and drink offerings. In addition, he demands a goat for the sin offering. This again pictures the fulness of the work of our Lord. There is the whole-hearted devotion pictured in the burnt offering. There is also a remembrance of sin in the sin offering. This is a humble acknowledgement that we fail, not an indication that specific sin is being confessed. That glorious day will mark a change in the whole order of creation. This is explained further in Romans chapter 8. Paul, by the Holy Spirit, explains that creation awaits the day of manifestation because it is then that the bonds of sin will be removed and the original order will be established.
The Lord deals with the day of Atonement next. This was a day when the people had to afflict their souls. It speaks of the time when the nation will acknowledge the Son of Man and will mourn for Him. Zech. 12. 10-14. They will recognise that they have sinned. There will be repentance as every family goes apart to mourn. We do not have a detailed description in a single place. It is likely that the 'sign of the Son of man', Matt. 24. 30, will cause many of the nation to understand that Jesus was indeed the Messiah. This will bring a confession and mourning so that there is a nation waiting when the Lord Himself returns to the earth. The glory of the Lord will expose the true nature of man. Many will be joined in battle against Jerusalem. They will be set against the people of the Lord as He comes in power and glory. For them, there will be no opportunity to repent, they will be devoured by the sword that goes out of His mouth.
The people must bring the same offerings on that day as they did on the first day of the month. The bullock speaks of strength. The ram speaks of a steadfast walk. Seven lambs speak of complete humility. The goat for the sin offering tells us of a walk that never fails It is important for the Lord to be given His rightful place by His people. We must be as careful to give Him full control of our lives. We must confess our sin. We must yield our lives to Him in wholehearted devotion. There is no place for compromise.
Are our hearts longing for the moment when our Lord shall come?

Memory Verse 'And in the seventh month, on the first day of the month, ye shall have an holy convocation; ye shall do no servile work: it is a day of blowing the trumpets unto you', Num. 29. 1

October 1.	Numbers 29. 12-40.
Offerings: Tabernacles.
The Lord now gives the details of the offerings for the final feast of the year. This is the feast of tabernacles. This anticipates the climax of the purpose of God for this world. He sets out offerings that are spread over eight days. From the first chapter of our Bible, the number seven, as in the days of the week, has been associated with a complete cycle. Eight then becomes the first of a new cycle and therefore speaks of a new beginning. Everything that our God has planned will be brought to pass on the basis of a new beginning. The flesh can offer no basis for blessing to mankind.
There is an offering for every day. This is similar to the Feast of Unleavened Bread. On that occasion, the same offering was brought throughout the feast. On this occasion, the   number of bullocks decreases throughout the feast. The number starts at thirteen and decreases by one for each of the first seven days until it reaches seven. The bullock has the  idea of strength and service. It pictures a time when the world will be populated by those who have been born again. They will go into the kingdom in the fulness of the strength of the Lord. They will be marked by willing obedience to His word. The fact that the number decreases may be linked with the fact that those who are born to believing parents will still need to enter into the good of new birth for themselves. Some of these will not be born again. As the kingdom progresses, so the number of such will increase.
In addition to the bullocks, two rams and fourteen lambs are brought on each day. This is exactly twice what was brought on the other feast days. The thought is probably that we are viewing a time when the purpose of God is fulfilled. Every detail of the work of Christ  will be seen in full perfection. The appreciation of exactly what He has accomplished will be enhanced. It does not matter how closely we can approach to Him now, the true light of God will reveal a fulness that we can never conceive. The same idea is seen when the queen of Sheba visits Solomon. She marvels at his glory and reports the she had not heard half of the story, 2 Kings 10. 7. 
The final offering which is brought on each of the eight days is a goat for a sin offering. It may be that there is an increasing appreciation of the fulness of Christ and His work. There may be a change in the devotion of the people and in their obedience to the Lord as time progresses. There can never be any change in the demands of God for sin. He always has and always will  judge sin in the same light. 
The offerings for the final day are the same as for the Feast of Unleavened Bread. This day takes us forward in thought to the eternal state. It pictures the establishment of the new heavens and the new earth. The basis of this is the work of Christ. This remains constant in all the dealings of God. There never was and never will be any variation in the ground of acceptance for the child of God.,
Once again, this is all in addition to what they did on a daily basis. Nothing can be allowed to suggest that there is ever any alternative for the believer.
Are we rejoicing in the glorious fulfilment of the purpose of God?

Memory Verse: “These things ye shall do unto the LORD in your set feasts, beside your vows, and your freewill offerings, for your burnt offerings, and for your meat offerings, and for your drink offerings, and for your peace offerings', Num. 29. 39
October 2.	Numbers 30. 1-16.
The Sanctity of Vows.
The Lord now deals with the matter of vows made to the Lord or oaths to which a man may swear.
The simple principle, as always, is stated first. If a man takes a vow or swears an oath,  he is bound by what he has said. The same principle applies today. We should always speak in a way that shows that we are living in the presence of the Lord. We do not need to vow or swear an oath because we should be marked by an honesty that is never questioned.
The Lord next deals with the woman who is living in her father's house. She is under the responsibility of her father. He has the authority to disallow any vow that his daughter may make until she leaves his house. In this, the Lord clearly sets out His order for the conduct of a home. The father is responsible for the daughter. She is not left to stand undefended. We may think that this does not apply in the present  day. There are occasions when the daughter leaves home and lives by herself. This does not excuse the father. He has a duty to his daughter before the Lord. She may refuse his counsel but he should never leave her without his support.
The third case is of a wife. The husband is responsible for her. She is under the protection of her husband in the same way as she was under the protection of her father. This is the principle that is set out from creation. A man leaves his father or mother and cleaves to his wife, Gen 2. 24. This means that she must take precedence over his parents. He must take care of her in the same way as he would take care of himself. He cannot excuse himself by transferring the blame to his wife. It is reasonable to think that Adam may have disallowed the act of the woman at the beginning. We cannot be certain what would have happened but the principle here suggests that her sin may not have stood. This is certainly why the Scripture clearly blames Adam for sin, Rom. 5. 12, 1 Cor. 15. 20. 
The woman should never take a place of prominence. She must submit to her own husband or her father and accept his authority. The exception is when a woman is divorced or widowed. She is then left to stand for herself. She has no one to support her. In this situation, she may have been left with a home for herself so she is not in her father's house. Today, if a woman is widowed and has no one to support her, the saints are responsible to provide for her, 1 Tim. 5. 3-10. There is no mention of divorce in this situation because this is not envisaged among the saints. There may be an exception when an unbeliever leaves because the spouse is saved but this is not a common event. Both Peter and Paul teach clearly that in this situation, the believer should not leave the marriage.
In every case, if no one steps in to revoke the vow, it must stand. If a man takes a vow, it must stand. It cannot be revoked. If a woman makes a vow, it must be revoked by her husband or her father at the first opportunity. He cannot allow the vow at first and later change his mind. 
Are we careful not to make promises that we cannot keep?

Memory Verse: 'If a man vow a vow unto the LORD, or swear an oath to bind his soul with a bond; he shall not break his word, he shall do according to all that proceedeth out of his mouth', Num. 30. 2
October 3.	Numbers 31. 1-12.
The Battle with Midian.
The Lord gives one final task to Moses. He asks him to avenge himself of Midian. This is a reminder of the grace of the Lord. Moses has failed, but the Lord still gives an opportunity for Moses to fulfil all that he can of the work.
Moses passes on the instruction to the people. Every tribe must give a thousand men who will go to war with Midian. The Lord wants the people to recognise that not everyone is able to engage in this conflict. The army will be adequate for the work. Those who engage in the battle will be chosen as the most able men in the tribe. There are many who may be willing but they are not as well-fitted for this work. Midian suggests the danger of earthly things. This is most clearly seen in the book of Judges where they allow the Israelites to grow their crops only to take them at the harvest time. As a result, the army should be made up of those whose eyes are firmly fixed on heavenly things. They demonstrate a life that sets its values according to the glory of Christ, not the appeal of sight, Col. 3. 1-4. 
Phinehas the son of Eleazar goes out with the army. The Lord is teaching the people that He will fight the battle. The things of earth will always appeal to the flesh. The only way in which we can overcome is when we are guided by the high priest. Just as Eleazar led the army, so our Lord lives to make intercession for us. If our eye is on Him, we will not be distracted by the glitter of earth. The danger is that we allow the things of earth to turn us away from seeing the glory of the Lord. 
The people make war with Midian under the instruction of the Lord. There are no details given but when we read the account of the battle, we find that they did not leave any man alive. There is a clear parallel in the New Testament as Paul writes to the Colossians saints. He tells them that they must set their mind on things above where Christ sits, Col. 3. 1. He  follows this with severe language about how we must deal with the things of earth, Col. 3. 5. While the list starts with fornication and uncleanness, the next three sins are primarily inward. The first list of five sins are specifically stated to bring the wrath of God on those who practise them. These are followed by five more sins which are to be set aside by the saints, Col. 3. 7. While these may not appear to be as serious in some respects, they have the grave danger that they will lead to worse sins. In this context, blasphemy is any form of evil speaking, not just breaking the third commandment, which is clearly more serious.
Five kings are killed in battle. We know little about them although the first two certainly have names which suggest an undesirable character. What is sad is that Balaam is named as one of those who was killed. Here is a man who clearly knew better. He allowed himself to be governed by covetousness rather than truth and he ends his days in a battle in which he should have had no part.
The men bring women and children as captives along with the prey of beasts and goods. These are the spoils of war as far as men are concerned. The Lord passes judgement on them in the next verses.
Are we careful to 'mortify the flesh' with its deeds?

Memory Verse: 'Avenge the children of Israel of the Midianites: afterward shalt thou be gathered unto thy people', Num. 31. 2
October 4.	Numbers 31. 13-24.
The Spoils of War.
The men of the army may have brought spoils from the war but Moses exposes their folly. They may have killed all the men but they had taken the women and children as captives. This exposes the whole nation to the threat that had brought a plague on them at Baal-peor. It was the women who had brought a plague upon the people not the men. Balaam clearly told Balak that no army could prevail against the nation. He taught him to let the women entice the men and lead them into sin. The threat of those who entice by subtlety is often far greater than those who openly oppose. Where there is opposition, it is easy to recognise the danger. Where there is deception, we need to be vigilant so that we see through the deception of the enemy. 
Moses commands them to kill all the males and any female who has lain with a man. If a female child has not been defiled with a man, she may be kept alive. The words here imply that the children would be the only ones who may not have lain with a man. They may also suggest that even children could have been defiled. This shows the extent of the corruption of the Midianites. It is against this background that the Lord pronounced His judgement on the nations in the land. He knew their iniquity. The destruction of Sodom and Gomorrah did nothing to warn them of the danger of sin. It may be that we are living in societies where these practices are condemned. Sadly, this does not prevent them. They occur in many forms in every part. What we also need to recognise is that we cannot afford to belittle them. Every one of us is prone to this because of the flesh. It Is only the grace of God that keeps us from sin.
Moses then commands the men of war to spend the next seven days outside the camp. They need to purify themselves. There are two reasons for this. They have been in contact with the dead. Even when death comes as a result of a direct judgement of the Lord, those who touch are contaminated. It is an evidence of sin. In addition, they have been in contact with those who are defiled. There is no escape from the contamination of contact with impurity whether physical or moral. We are cleansed by confessing any specific sin and by washing in the word of God, Eph. 5. 26. We need to spend time in the Presence of the Lord to remove any mark that may be left by contact with the world.
All the spoil must be purified as well. If anything can endure the fire, it must be cleansed by fire and then have the water of separation sprinkled upon it. This is a picture of complete cleansing. Fire and water combine to ensure every trace is removed. This shows how careful we must be to bring our lives before the Lord. His eye must search out all that would lead away from Himself, Psa, 139. 22, 23. We cannot overcome the flesh in our own strength. We must submit ourselves to the scrutiny of our Lord at all times.
The things that cannot go through the fire must be washed in the water. We have no excuse for allowing any stain of sin in our lives. Only then will our Lord be glorified.
Are we as alert to subtle dispute as to open opposition?

Memory Verse: 'Behold, these caused the children of Israel, through the counsel of Balaam, to commit trespass against the LORD in the matter of Peor, and there was a plague among the congregation of the LORD', Num. 31. 16
October 5.	Numbers 31. 25-54. 
The Heave Offerings.
The Lord instructs Moses about how the spoils of war are to be divided. The first step is to have a full account of what has been taken. This is done by Moses, Eleazar and the leaders of the people. There must be an open reckoning which does not allow for any challenge to be raised. This reflects the character of our Lord. It does not matter what area of life we consider, He always expects us to be open. When they came to arrest Him in the garden, He pointed out that He taught in the temple but they did not take Him, Luke 22. 53. When the high priest asked Him about His teaching, He pointed out that He always taught openly so they should already know the answer, John 18. 20.
The Lord now tells them that the prey must be evenly divided between those who went to war and those who remained behind. He is teaching the people an important lesson. He is the One Who fights, so those who went out are no more important than those who remained. The application of this for us today is that some are called to engage the enemy, others uphold them in the fight. This is true in each locality because there will always be those are physically unable to serve publicly. There are often those who cannot go out for other reasons. They must all be careful to fulfil the task that the Lord sets before them. This may be engaging in prayer. It may be providing support to those who are in the front line. Without these works, those in the front line will be exposed to serious danger. We must always recognise that as much good may be done by those who remain. They may be guarding women and children. They may be building up weaker saints. The enemy will be quick to see the opportunity to attack any who are left unguarded. Titus was sent to Crete to appoint elders who would withstand this type of attack, Tit. 1. 9-11. Paul warned Timothy of those who used this approach, 1 Tim. 1. 3-5.
The Lord makes a distinction when it comes to the offering that the people bring to Him. While the people are treated alike in some respects, the Lord also makes a distinction. The men who went those who go to war must bring one part in every five hundred of the spoil, Those who remained must bring one part in fifty. This reflects the fact that some of them hazarded their lives to obtain the spoil. The important principle is that the Lord must have His portion from His people. It is important to seek His face for help. We should be as careful to bring our thanksgiving when the Lord gives us the victory. Paul tells us that one of the characteristics of the last days is ingratitude, 2 Tim. 3. 2. We have nothing apart from our Lord. He keeps us and protects us at all times of day and in every place that we may go. We should be thankful for all His mercies
The people bring their offering to the Lord as He instructed. The officers of the people then  come to Moses. They realise that the Lord has preserved every man in the battle. In view of this, they bring a further offering. The Lord has already had what He requested. The officers want to demonstrate their gratitude by going beyond the letter. This should always mark us as we consider the price that our Lord has paid for us as well as the victory that He gives.
Are we careful to ensure that we offer freely and willingly, not out of compulsion?

Memory Verse: 'We have therefore brought an oblation for the LORD, what every man hath gotten, of jewels of gold, chains, and bracelets, rings, earrings, and tablets, to make an atonement for our souls before the LORD', Num. 31. 50
October 6.	Numbers 32. 1-19.
Reuben and Gad Request an Inheritance.
Reuben and Gad look at the land that the children of Israel have taken. They see that it is ideal for them so they ask for an inheritance. They have made a judgement based on their sight not faith. The land is part of the inheritance, but the time has not come for the land to be divided.
The basis of their request is the fact that they have great herds of cattle. The land which they have taken offers good pasture for them. They make a choice on the ground of the  circumstances. They do not wait for the Lord to direct in the division of the land. Perhaps they are thinking that they would not be given a portion here. They may realise that the Lord does not think in the same way as they do. We are not told the reasons for their request. What we do know is that the request comes from what they see. It is not based on faith. They have not learned the lesson that Lot learned so tragically, Gen 19. The warning is repeated in the experience of these two and a half tribes, even if not so drastically. We need to remember that the Lord always knows best. He will always give the best to those who leave the choice with Him. We only see what is visible at the present time. Something that may appear to be ideal may be fatal. It may be, as with Lot, that the danger was hidden just beneath the surface. It may be that the danger only arises at a later day. What is certain is that any time we choose by sight, we expose ourselves to the enemy.
Moses is quick to recognise some of the dangers that such a request poses. He foresees the danger that they would not be willing to fight for their brethren. He also recognises that the Lord might judge in a similar way to the judgement after the spies reported. Already, a whole generation have lost the privilege of enjoying the inheritance of the Lord. Only Joshua and Caleb will enter the land. Moses does not want to see this judgement repeated because of such a request. The consequences of failing to obey could be disastrous for the nation as a whole.  
The two and a half tribes anticipate the objection. They promise that they will ensure that their wives and children are set in a secure place. The men will then go forward with the rest of the people until the whole inheritance is won. They will not return until all the tribes receive their inheritance. As far as this is concerned, the unity of the people is maintained. The men are fully prepared to fulfil their obligation. To the human mind, it may appear that they are showing great dedication to the cause of the people. We need to judge according to the word of God. This form of service can often be repeated today. The world looks on and sees people striving to unite the people of God. They see those who hold the truth as if they are bigoted because they  refuse to compromise what God demands. It appears that what takes place and what is suggested to meet objections is reasonable. In reality, there is never ground for failure to wait for God's time. It may seem to be reasonable. The path of obedience may bring conflict with men. Sadly, history shows the folly of this. A step that appears reasonable in the beginning will often prove fatal to the testimony. It is a path of compromise which gradually calls for more concessions.
Are we careful to remember that the ways of God are perfect?

Memory Verse: 'Wherefore, said they, if we have found grace in thy sight, let this land be given unto thy servants for a possession, and bring us not over Jordan', Num. 32. 5
October 7.	Numbers 32. 20-42.
The Inheritance Granted.
Moses now answers their request. The answer at first may appear to imply that their actions were acceptable to the Lord. We need to remember that the Lord will allow us to go our own way at times. If we are set on a path, He may leave us to suffer the consequences of such actions. Sometimes, this is at a much later date.
Moses makes clear that there is a condition which they must fulfil. They have committed to join with their brethren to fight for the remaining inheritance. They must not go back on their promise. There is an important principle here. When we promise to undertake anything, we  are making a commitment which we cannot set aside. If the demands of what we had undertaken change and become contrary to the word of God, there would be an exception. We ought, however, to ensure as far as we can that this situation would not arise. Solomon warns of the danger of committing to something without understanding all the implications, Prov. 6. 1, 2.
Once they have fulfilled their word, they will be able to return to their inheritance in peace. There will be no guilt. In contrast, if they fail, the consequences will be solemn. It is in this context that the principle, 'Be sure your sin will find you out', is stated. While this is true in every circumstance of life, it has a particular bearing on those who do not fulfil their obligations. There is a solemn warning for those who profess to follow the Lord, but fail at a later date. Peter and Jude both warn of those who came among the saints in this way, 2 Pet. 2. 1, Jude 4. We have a responsibility to make the demands of the gospel clear when we preach. Sadly, there are many who make profession of following our Lord today, but they are not prepared to fight for the inheritance. Often , they have believed an incomplete presentation of the gospel. They have no desire to engage in the conflict in heavenly places with the spiritual powers that oppose the work of God. Because they have never been truly saved, they will often try to use carnal methods to fulfil the work of the Lord. The reason is that they are ignorant of the true nature of the work. While there may be an appearance of fruit for the labours, the victory belongs to the powers of darkness in reality. Those who make profession are soon brought down in a way that often may shame the testimony to the name of the Lord. We can never achieve spiritual victories in the power of the flesh. This sin is particularly in view here. It will be exposed in eternity, if not in time. It is sad that there may be those who are content to continue on a path to destruction because they have followed such teaching.
Joshua and Eleazar are given charge in this matter. If they fail to fulfil, then they cannot claim the inheritance that they have chosen. 
They commit themselves to fulfil their word on this basis. As a result, they are given their cities out of the places which the Lord has given in warfare, Manasseh then takes yet more from the Amorites.
Are we careful to distinguish permission from desire in the ways of the Lord?

Memory Verse: 'We will pass over armed before the LORD into the land of Canaan, that the possession of our inheritance on this side Jordan may be ours', Num. 32. 32
October 8.	Numbers 33. 1-49.
The Journeys Recounted.
These verses list the journeys and wanderings of Israel as they moved from Egypt to Canaan. Most of the record is no more than a list of places. It reflects the grace of God in that He does not record these matters. How sad to read forty years of history compressed into a few verses such as this because there is no good to record apart from these fragments. It is especially sad to consider how much smaller this record would be if the places were removed from the account. 
There is a lesson for us in these verses. The Lord has a record for the whole of our life. Our sins will be blotted out. Our failures will not be seen in glory, but failures will leave gaps in the record. A long life as far as the body is concerned may be compressed into minutes as a result. Equally, a short life in the body may still have a long list of spiritual achievements. We should live our lives in a way which means that we are accomplishing something for our Lord.
The account starts with the record of the Passover. This is the most detailed event in the record. They left in mighty triumph. The description, a high hand, suggests a departure that left the Egyptians powerless to refuse. The Egyptians were burying their dead. All their firstborn had died in one night. The earlier account tells us that their grief was such that they begged Israel to go quickly. The journey started with a clear demonstration of the Lord's power. The people had every reason to go out in triumph. They should have gained enough confidence to press on in complete confidence that the Lord would fulfil His word. Sadly, the silences of the following verses highlight the extent of their failure. Almost nothing is said about their journey apart from the places. Even crossing the sea is reduced to a simple statement. This reflects the fact that they had already begun to murmur. The Lord does record that they went three days through the wilderness of Etham. The name  is different to the original narrative. The name here comes from the place where it started. In Exodus, the name highlights the fact that the Lord was placing a wall between the nation and Egypt. After three days they came to Marah. There is reference to Elim, where there were twelve fountains, and seventy palm trees. Here we see the abundance of the provision of the Lord for His people. There is reference to Rephidim, and the lack of water, but again, the murmuring is removed. There is no mention of any murmurings. 
The only event that is highlighted is when Aaron died.  How good for us to grasp the fact that, once our sins are blotted out, they will never be brought to account again. There is nothing to record of the work of the people. Unbelief has robbed them of the triumphs that the Lord would give to faith. If we do not live by faith we will be the losers when the Lord rewards His servants at the judgement seat of Christ. These verses remind us of the solemn issues of life for the believer. In life, there is always a choice between time and eternity. For the lost, it is a matter of eternal destiny. For the believer, it is a matter of reward. Every believer has the assurance that he will not be lost, but he may lose everything from his life.
How much of our life will be lost in the record of eternity?

Memory Verse: 'And Moses wrote their goings out according to their journeys by the commandment of the LORD: and these are their journeys according to their goings out', Num. 33. 2
October 9.	Numbers 33.  50-56.
The Charge for the People.
The people have now come to the borders of the land in the plains of Moab. They can look across the Jordan to Jericho. The end of the journey is in view. Only a river lies between them and the promised inheritance. The Lord gives them clear instruction about how they must conduct themselves. 
The first instruction is that they must drive out all the inhabitants of the land. The Lord is clear that there can be no ground of compromise between the people and the inhabitants of the land. This emphasises the importance of separation. The Lord pronounced a judgement on the land because of its iniquity, Gen 15. 16. Even after the destruction of the cities of Sodom, Gomorrah and the other cities in the plain, the nations in the land have not been ready to repent and turn to the Lord. They will not heed His voice. The time has now come for judgement to be executed. They must not leave any of their pictures, idols or high places. The Lord is giving them the land but it is to be under His terms. He will help them in the battles as long as they fulfil His Word. There is a solemn warning to Israel that these people will try to deceive. They will do what they can to drag the children of Israel into their evil ways. This is why there is to be no compromise. They must drive out every one of the nations. The same lesson is true for us today. We are in a hostile battleground. It is in the grip of the wicked one, 1 John 5. 19. Behind the visible works of men, the devil is at work to keep them in his power. He will oppose the people of God. We must be prepared  for every form of onslaught that he may use against us. The book of Joshua records the first failure of the people, Josh. 8. 4. The devil will try the same means of attack today. When blatant warfare does not work, he will try to deceive us and to weaken the testimony by tempting us to compromise the word of God. The only answer is complete destruction.  No compromise can be allowed. Certainly, we must never follow any of their idolatrous practices. The land is for the people of the Lord alone, not for the children of Israel to share with their enemies.
Today, there are many practices which take the name of Christian. We need to test everything against the word of God. Many practices have been introduced from heathen idolatry. They appeal to the flesh. They may appear to have little harm in themselves but they lead people to live by sight rather than faith. The practice can be allowed to displace the truth of God. Instead of promoting godliness, it promotes the flesh. We must avoid any practice that is of this nature. Paul makes clear that there are instances where we can use the ways of men to reach them, 1 Cor. 9. 19-23. If we do this without compromise, then there is no issue. If we compromise the truth then we may become guilty of allowing or even introducing idolatry into the testimony of the Lord.
The Lord warns the people that if they fail to destroy the enemy, the enemy will be a thorn in their side. Instead of defeating the enemy, the enemy will defeat them.
Are we alert to the true nature of our warfare against spiritual powers?

Memory Verse: 'And ye shall divide the land by lot for an inheritance among your families: and to the more ye shall give the more inheritance, and to the fewer ye shall give the less inheritance: every man’s inheritance shall be in the place where his lot falleth; according to the tribes of your fathers ye shall inherit', Num. 33. 54
October 10.	Numbers 34. 1-12.
The Borders of the Land.  
The Lord now sets out exactly what land He has allocated for them. The land is Canaan. The word is used on four occasions for merchants. It comes from a root that has the idea of being brought low. There may be a double thought in this. It may be an indication of their character. This would suggest that they are guilty of using whatever means they can to bring down the price of what they buy or to inflate the price that someone pays them. This is a common characteristic in the world today. It is not something that should ever be true in the life of a believer. We should be marked out for fairness and honesty in our dealings. The second idea would be the fact that the Lord has marked them out to be brought down. There is an order in this. If they were guilty of humbling their enemies, they are opening themselves to the prospect that the Lord will humble them. This is a warning for all of us. We cannot ignore the demands of the Lord without facing consequences. He takes no pleasure in those who traffic at the expense of others. 
A further lesson for us from this is that the Lord has divided the world as He chose. We see around us today the results of greed. Men have tried to claim lands for themselves or their country in many parts of the world. The result is unrest. It may be that there have been some benefits to those who originally populated the land. What is certain, however, is that the conqueror has always gained more than he lost. If men would accept the division that the Lord set out, there would be grounds for peace. Sadly, men only wish to make peace  after they have secured any gains that they have made by war.
There is a far more serious challenge for us in these verses. We have been given a heavenly inheritance. The powers of darkness want to hold on to their possessions. We must lay claim to it by warfare against the spiritual powers. We can look at the history of Israel and see their failures. We need to be as careful to look at our lives and set ourselves to lay hold on the inheritance that the Lord offers us.
The south border is the Salt, or Dead, Sea and the river of Egypt. This is probably not the Nile but the river that runs through the desert at the border of the land. The western border is the Great Sea. The eastern border is the river Jordan. The northern border is on a line that passes through mount Hor. The nation had spent the previous thirty-eight years going round the borders of the land. We need to ask ourselves whether we are content to dwell in the borders of our inheritance. It is easy to be content to know that we have escaped the judgement of God. It is a sad possibility that such an attitude may be evidence that we are not truly saved. Where there is life, the Lord tells us that there should be fruit. If this is not present, we must question a profession. Jordan speaks of death to the flesh, not death to the body. If we are prepared to set aside the claims of the flesh, we shall soon find that the enemy will attack and try to overthrow us in our efforts.
The river of Egypt on the south reminds us of the danger of the world. It is the border. We are outside of the world if we are in the good of our inheritance.
Do we want to live a resurrection life in the present?

Memory Verse: 'Command the children of Israel, and say unto them, When ye come into the land of Canaan; (this is the land that shall fall unto you for an inheritance, even the land of Canaan with the coasts thereof:)', Num. 34. 2
October 11.	Numbers 34. 13-29.
The Exceptions and the Officers.
Moses now commands the children of Israel that the inheritance must be divided between the nine and a half tribes. Reuben, Gad and half of Manasseh have already laid claim to an inheritance on this side of the river Jordan. Sadly, this is a testimony that is repeated throughout our Old Testament. The tribes have made a choice. It may appear reasonable. It may not appear  to affect the nation. The reality is that it has left a division that cannot be ignored. The same principle is true for us today. The flesh will always try to convince us that we are doing enough. It will highlight what we have done. It will try to make us forget what we have not done. It suggests that it does not really matter if we live within sight of the inheritance. We are near enough without needing to enter into the fulness.
It is significant that the tribe of Reuben is one of these tribes. He is the one marked by compromise from the beginning. At the time when Joseph was in danger, he tried to deliver him from his brothers but he was not prepared to take a stand in defence of his brother, Gen. 37. 21, 22. Such a person will never be able to inherit in the Promised Land. 
The tribe of Gad is true to the prophecy of Jacob, Gen. 49. 19. He will be overcome but he will overcome in the end. His initial failure stems from the refusal to obey the Lord fully. As the fruit of this is seen, it may be that there will be a reassessment of his position. For the present, he is in the place of weakness and compromise. 
Jacob had foretold that Ephraim would surpass Manasseh, Gen. 48. 19. At least a part of the reason is found here. Manasseh was not prepared for the extra work of claiming the inheritance and of working the land. He was content to take what appeared to be an easy course. As with Reuben, Manasseh was guilty of compromise. The Lord fights for those who trust Him. He does not condone compromise.
The Lord names the officers who would divide the land. He does not leave anything to the ideas of the people. This reminds us that we are called to a path of simple obedience to the word of God. He does not ask us to understand why He asks us to take that path jn faith. He does not ask us to use our own ideas to enhance what He has said. If we are careful to seek His mind, He will given us clear direction for every circumstance of our life.
Eleazar the priest is the first to be named. He takes the first place alongside Joshua. There is a change here. The Lord will no longer direct the people through one man. He has given the law through Moses. This is sufficient for the people. The high priest must take a lead in  teaching the people what the Lord expects. This principle is seen in the New Testament.  At first, the Lord revealed His will through apostles and prophets. Now we have the complete  Scriptures, we  must follow them. The elders and teachers will guide the people from the word of God alone. There is no place for additional revelation. If we are to inherit what is ours in Christ, it will be because we are guided by men of God who maintain communion with our Lord. He is our only source of strength. Without Him, we are easy prey to the enemy.
Are we prepared to compromise our inheritance in Christ?

Memory Verse: 'And Moses commanded the children of Israel, saying, This is the land which ye shall inherit by lot, which the LORD commanded to give unto the nine tribes, and to the half tribe', Num. 34. 13
October 12. 	Numbers 35. 1-8.  
The Cities of the Levites.  
The Lord now sets out the inheritance of the Levites. The twelve tribes were each to have an inheritance that was theirs alone. Levi would not have his own inheritance. He must have a portion of the inheritance from each of the tribes. This shows the true nature of the nation. There is a constant reminder that they have a spiritual call. The Levites had a duty to maintain the service of the Lord. The fact that they were among every tribe is a constant reminder that the nation is only preserved by the strength of the Lord. They are completely dependent on their fellowship with Him to ensure the enemy cannot come in. The Levite should be teaching the people the Law so that they walk in obedience to the Lord. The power of the nation was simply that the Lord was with them. To maintain this, they had to live according to the mind of God. Failure to do this would bring chastisement from the Lord and shame on the people. 
We have the same calling as these, we need the same consistent reminder that we have no power except that which our Lord gives to those who will obey His voice faithfully. We need a constant reminder of the demands of the Lord, or the flesh will deceive us into compromise. This is the background to Peter's epistles, 2 Pet. 3. 1. He knows that his time is short and that the saints need to be reminded of the ways of God constantly. We can never be too careful in bringing the truth of God to the saints. If we are faithful in this, any complaint about repetition is likely to be evidence of a desire to set aside the truth. It does however require wisdom to bring the word of God in the power of the Spirit for the edification of the saints. Sadly, we see around us today evidence of this deception in the attitude of the world. Some will claim that they want to eradicate the evidence of sin, but they refuse to deal with the root. It is only as we are careful to maintain a faithful testimony that we shall be able to show the reality of the folly of these men. 
The inheritance of the Levites included both the city and the fields around the city for two thousand cubits in each direction. The city itself must be in the middle of the inheritance. This suggests that the inheritance would be a place of fruitfulness and safety. The fields   would provide fruit for the people. They would show the evidence of growth and harvest. This is important. It reminds us that those who guide and teach must show the evidence of fruit in their own lives. It is not enough to be faithful in what we say, the truth must change our lives. The city provides a place of safety. It does not matter if we consider a man of war or the man of prayer, both must ensure that they keep what the Lord has given for their inheritance to His praise and glory. No one is expected to depend on others to do what the Lord has given to them.
The Levites were to be given forty-eight cities. Six of these would be the cities of refuge. These were places where someone could find protection if he had killed a man by accident. They must allow a person ready access from every part of the land. This is a reminder that the Levite set an example in his care for the people. They should be the first person to whom the people turn when they are in trouble. The forty-two cities were for the Levites to enjoy as their own possession. 
Do we always give a due portion to the Lord from our inheritance?

Memory Verse: 'Command the children of Israel, that they give unto the Levites of the inheritance of their possession cities to dwell in; and ye shall give also unto the Levites suburbs for the cities round about them', Num. 35. 2
October 13.	Numbers 35.  9-21.
Cities of Refuge and Murder.
The Lord instructs Moses to set aside six cities so that any person who kills someone else accidentally has a place of refuge. The Lord is establishing a principle of mercy for any accidental death. He is careful to ensure that justice is fulfilled and that the severity of death is established. The man must establish that he did not have any intention to murder. He must also accept that he cannot live a normal life. There are consequences for his action even if they are not as severe as murder. The nature of the causes for death suggest that he  is guilty of negligence. The Lord ensures that there is a just recompense without meaning that a man has to die unnecessarily.
The Lord instructs the people to provide three cities on either side of the Jordan. This ensures that every person has an equal opportunity to reach a place of safety. If we had applied human reason, we might have thought that there would be less cities on the east side, where there were less people. This would have meant that the person had further to run. The Lord ensures that there is equality for all the people as far as is possible. He has no pleasure in judgement and death. Although He is holy, He is also merciful. He does not override the actions of men, but He does set a law which governs their conduct. If they follow His statutes, every person would receive a fair trial. It is sad to think that the Lord did not to receive a fair trial Himself. The people were determined to find accusations even if they needed false witnesses. The character of the Jews in the time when our Lord was on the earth did not match the mercy that He shows here. They were quick to condemn. They showed no interest in true justice. They were only interested in promoting their own ideas. They wanted to silence anyone who stood against them.
The Lord continues with a clear statement that no mercy must be shown to any murderer. There is provision for those who are involved in an accident. The tests are clearly laid out. If someone uses an instrument of iron or wood that could kill a person, they are guilty. The same is true if they throw a stone at the person. There may be grounds for self-defence or for an accident, but these do not allow a person to use a murder weapon. This is a clear definition of where the Lord distinguishes between using 'reasonable force' and what is excessive. He does not leave this to any doubt. The reason is that there may be questions raised about a judgement. It is possible that the elders of one city may take a different view from those in another. The Lord cannot allow this. His character is maintained. Judgements must be true to Himself, not the ideas of men. Clearly, someone who tries to defend himself should ensure that he uses something which would not normally kill a person.
The next-of-kin is responsible to avenge his brother. This is not something that can be done by any person. It is only someone who has suffered as a result of the murder.  
The conditions for murder are clearly laid down. They are hatred, lying in wait and enmity. The relative has a duty to slay him whenever they meet. If he fails to do this, the land is stained by the blood. He cannot pass the duty to another and he cannot overlook the crime. The name of the Lord is compromised by either of these actions.
Are we careful to show mercy in our dealings with others?

Memory Verse: 'Then ye shall appoint you cities to be cities of refuge for you; that the slayer may flee thither, which killeth any person at unawares', Num. 35. 11
October 14. 	Numbers 35. 22-34.  
The  Definition of Murder.  
These verses complete the distinction between manslaughter and the murder. The Lord tells how they are distinguished and the appropriate punishment in either case.
If there is no evidence of enmity or intention, the man is only guilty of  manslaughter. There are many ways in which an accident could occur. A man may need an iron tool to finish some work he is doing. If the other person ran into him, he might be killed without any intention.  He may throw stones when he is clearing a path or preparing the foundation for a house. In any of these instances, an accident could occur. The man must then run to the city of refuge. He must not remain where he is to plead his innocence.
The relative may challenge his right to be there. If so, the congregation has to listen to the accusation and defence then they must make a decision based on the evidence that they provide. The description suggests that it is the people who knew him who must judge. They will know the man so they are in a good position to judge if the charges are true. If they decide that there is no charge of murder to be answered, the man is taken back to the city of refuge and he must stay there until the high priest dies. The man cannot live his normal life because he is still guilty of causing a death even if it were not intentional. The severity of the punishment is because man was made in the image of God. He was set over the works of God. In this light, to kill another man is a direct slight against God. 
There is only one place of safety for him. He is not safe until he has reached the city of refuge. Once he is cleared of murder, he is still only safe if he remains in the city. He may not be guilty of murder but he must accept the consequences of his action. Typically, there could be three reasons for the death. The first is that a man was not taking adequate care. He acted in a way that could harm someone even if it was not intentional. One example that is quoted is when he throws a stone that hits another man. There was no evil intention, but he did not take enough care. The second is that  someone may act in self-defence. He Is trying to prevent the man from harming him but he catches him in a way that kills him. This is what happened with Abner and Asahel, 2 Sam. 2. 23, 3. 33.  The third reason is if a man is angry. He may hit someone in his anger and kill him without planning to do so. This is notable because the New Testament warns us against anger, Matt. 5. 22, Eph. 4. 26.
This teaches us about our security in Christ. We are only free from the claims of sin if we lay claim to His merits. If we go in our own strength, we are like the man when he is outside the city, we have no security. Any who have come to the Lord for salvation in true repentance can never be lost. Many only profess conversion and fail to truly repent. They might prove to be outside of Christ and  face the awful judgement of God for sin.
The Lord reiterates that any murder must be avenged. No price can free a man from death if he is guilty of murder or from the city for manslaughter. This gives a clear indication of what men thought of God at the cross. They pleaded for a murderer to take the place of the Son of God.
Are we careful to recognise the value that the Lord sets on the life of a man?

Memory Verse: 'Defile not therefore the land which ye shall inhabit, wherein I dwell: for I the LORD dwell among the children of Israel', Num. 35. 34
October 15.	Numbers 36. 1-13.
The Daughters of Zelophehad.
The family of Gilead question the inheritance. The Lord has promised the inheritance of  Zelophehad to his daughters because he did not have a son. The chief of their family now raise the concern that the inheritance could pass to another tribe if the daughters marry outside their own tribe. The question is perfectly reasonable. It shows genuine spiritual concern. There is a degree of spiritual discernment but they want to be sure that they follow the right path. Without any other guidance, this could become a source of confusion because one tribe would have a just claim to a part of another tribe's inheritance.  
The answer to the question is that the daughters can only receive the inheritance if they marry within the tribe of their own family. The inheritance of the Lord must be guarded carefully. It cannot be passed between the people in a haphazard manner. This is important for us to remember today. We have an inheritance of spiritual things that we need to guard against the attacks of the enemy. We have no justification in trying to determine what part of the inheritance is more important than another. We must ensure that we defend the whole inheritance faithfully. 
It is notable that David records the exploits of Shammah. His claim to a place among the three mighty men of David was because he defended a field of lentils when the Philistines attacked. It may appear to be of no consequence to men. In the eyes of the Lord, it is a part of the inheritance. We must never yield this to the enemy. Sadly, much of the weakness today is the result of yielding ground to the enemy. The Scripture is a single entity. The Lord has revealed His mind to us. If we think that we can set aside one part, we open ourselves to an attack from the enemy that another part is also of no consequence. As soon as we have dismissed one section as unimportant, we cannot then claim to uphold another. This is the spirit that the family of Gilead were guarding against here. 
The daughters of Zelophehad were ready to obey the word of the Lord through Moses. They had set a value on what the Lord had given. They were no more ready to concede this to another than their fathers. This is an important principle for us to follow. It is not the ground for contention among the saints, but it is an important part of obedience to our Lord. We must be equally ready to recognise where others are upholding their part of the inheritance. Many in earlier generations had to suffer hardship and loss of livelihood and even home for the sake of the inheritance that the Lord had given. In many parts of the world, this is still true today. We may not be called to lose our earthly possessions but we should uphold our inheritance in the same spirit as those who do suffer for Christ. 
In today's terms, our inheritance includes all that is ours in the Gospel. It includes those things which we may enjoy of Christ today as well as our eternal blessings. It also includes all those things which the Lord has committed to us in His Word in order to honour Him in a world that has refused His rule. Let us uphold all faithfully in the light of the Coming of the Lord.
Are we careful to guard the Lord’s inheritance in His people?

Memory Verse: 'Neither shall the inheritance remove from one tribe to another tribe; but every one of the tribes of the children of Israel shall keep himself to his own inheritance', Num. 36. 9
October 16. 	Deuteronomy 1. 1-4.  
Moses Begins His Charge.  
Deuteronomy means 'Second Law'. In it, Moses recounts the experiences of the children of Israel as they travelled through the wilderness. He also sets this into the perspective of the law that must govern the people as they go into the land. The opening verses give the reason for this. 
Moses records the precise time when he spoke these words. He also adds the time that it takes to travel from Horeb to Kadeshbarnea. It has taken almost forty years to travel a distance which could have been covered in eleven days. It is almost thirty-nine years since the tabernacle was erected. There is a challenge for us. We need to review how much progress we have made in our Christian life. We cannot mark physical landmarks but there are stages in Christian growth. We need to review how much of our inheritance we have made real in our experience. This is not a question of how many have professed faith. It is not a question of how much truth we have learned in our minds. Either of these are commendable in their place. The primary desire of God for us is that we are conformed to the image of Christ. This is the work of the Holy Spirit as He reveals the Person of Christ and applies the word of God to our hearts.
Moses knows that the time has come for him to die. He must hand over the people to another leader although the Lord is still in control of their movements. They are about to enter the land, so he reminds them of the lessons that the Lord has been teaching them in the wilderness. Moses is particularly concerned with the judgement of the people. He wants to ensure that they are aware of exactly what the Lord expects from them as His people.
The difference between these chapters and the earlier books is that Moses is addressing a redeemed people who are about to enter their inheritance. When we read the details of the law in Exodus, it is given against the background of a Creator God. He sets out His demands against this background.  As we read through Deuteronomy, He is a God Who has made a covenant with His people. He sets out His law in terms of the response of the people to His goodness. The standards are no different. The reason is different. In this respect, the lessons of Deuteronomy have a strong bearing our our lives. We are a redeemed people. Our lives should be a demonstration of our appreciation of our Lord.  He speaks to people who are redeemed. We are not now trying to obtain acceptance on the basis of law. We should still live by the same principles, because they are true to the character of our Lord. He has delivered us from sin.
The book starts with the triumph of the people as they come to the end of the journey. For the first time in nearly forty years, they are now fit to conquer as the Lord intended. We have a spiritual warfare to which our Lord has called us. We should engage in that warfare rather than to spend years wandering with no evidence of our true calling.
What progress can we see in our Christian life?

Memory Verse: 'These be the words which Moses spake unto all Israel on this side Jordan in the wilderness, in the plain over against the Red sea, between Paran, and Tophel, and Laban, and Hazeroth, and Dizahab', Deut. 1. 1
October 17.	Deuteronomy 1. 5-18.
The Judges Appointed.
The first part of the narrative describes the circumstances in which Moses appointed judges to assist in leading the people. It comes when the Lord tells Moses that they have been in the mount long enough. Those who could not enter the land because of their rebellion had all died. The fact that the Lord speaks of the mount suggests the idea that the people have spent nearly forty years going round the mountain of Horeb. They have done nothing from the time that their fathers decided they could not possess the inheritance. It was only in the last year that they had even been called to face an enemy. The time was wasted as far as their testimony for the Lord was concerned. He now decides that they have learned as much as they will from this experience. Sadly, this is often the case with us. We can look back on times when we have seen very similar experiences. We have to confess that we were slow to learn the lessons. The Hebrew writer reminds us that the desire of the Lord is that we are exercised by our trials so that they bring fruit to righteousness, Heb. 12. 11.
The Lord clearly sets out the boundaries of the land for the people. He describes the land at first. It is a varied land. There is every type of ground so the people can enjoy all that the Lord provides in fulness. Different people will have a different preference. This may vary at different times. The Lord gives a possession which accommodates them all. There is no reason for any complaint about the land. This reflects the beginning of God's creation. He gave man everything that was 'pleasant to the sight and good for food', Gen 2. 9. 
Moses takes the people back to when the Lord led them to Horeb. At first, Jethro suggested that Moses should appoint judges. Moses appears to agree that others could share in the  matter of judging the people. Against this background, the Lord gave them the law to guide the judges. They remained there for about a year while they built the tabernacle. Moses now reminds them of the end of this time. The people murmured again and Moses decided that the burden was more than he could carry alone. The time came when Moses felt that the load of the people was too much. He overlooked the fact that no one asked him to bear the load alone. It was the Lord Who would bear them. Moses told the people to find men to share the load with him. Moses himself confesses here that what the Lord said was only the fulfilment of his own desire. There is a warning for us in this. The Lord instructs Moses to do what he desired. At least partly as a result, the people would wander for forty years. Moses should have acted as the intermediary for the Lord. He wanted others to share. As a result, the people could challenge the direction of the Lord. 
At first, the arrangement was simple, as Jethro had suggested. The men acted as judges to ensure that the commandments of the Lord were carried out. Sadly, the flesh will not be content with such an arrangement. The later events show that the arrangement added to the troubles of the people. Instead of easing the burden, it increased it for Moses. 
At first, the judges were only appointed to do what Moses commanded. He met with the Lord and passed on the instructions. The rebellion of Korah, Dathan and Abiram is set against this background. When they received a little leeway, they tried to go beyond the boundary that the Lord had set.
Are we content to wait for the Lord, or do we move in our own way?

Memory Verse: 'I spake unto you at that time, saying, I am not able to bear you myself alone', Deut. 1. 9
October 18. 	Deuteronomy 1. 19-31.  
The Spies.  
The journey from Horeb to Kadeshbarnea is dealt with in a single verse. This was the true wilderness journey. Every other part was a result of the murmuring of the people. Once the tabernacle had been built and erected, the Lord wanted the people to go into the land. It is a sorry reflection on the nation that they were engaged in a journey that could have passed so quickly but they take forty years to fulfil their call. 
The main reason for the delay follows immediately. They came to the land of the Amorites and the Lord told them to go into the promised land. They had a clear command. It is now that we learn that the people asked for the spies to be sent. This is not made clear in the earlier narrative. It is recorded here so that the nation remember the effect of disobedience when they go into the land. They will have the same direction as they had nearly forty years earlier. This time, they must be ready to obey. The details here also highlight the heart of the people. They had no real intention of going up. When the spies return with their report, it confirms the fears of the people. Moses sent the spies because he thought that the confirmation of the good land would encourage the people. The Lord knew that it would confirm their unbelief. This is a clear warning of the difference between faith and sight. Moses moved by faith He saw the fulfilment of the promise. The people moved by sight. They were controlled by fear of what they saw. Moses has shared his charge. When the people question and doubt, their voice is heard. Faith has every reason for confidence. Sadly, they are now under law. The result is that the people face the land on the basis of what they see. They are therefore unable to possess what they could easily have obtained by faith.
All  the spies cam back with the assurance that the land was everything that the Lord had promised. Moses here emphasises the fact that there was unity among the twelve about the fruit of the land. This is usually the case. There are seldom those who suggest that the Lord is not true to His word. The problems arise because we need to overcome the enemies in the land. The flesh sees the problems. It measures the task against its own ability. It sees no hope because the enemy is too great. We need to see the challenge in the light of the cross.     Every enemy has already been destroyed. We are simply waiting for the manifestation of the victory. The error of many is similar to that of which Paul has to warn the Galatians. We see our failure. We view the conflict in this light. We forget that this has been answered at the cross. This is the folly of the flesh.
It is notable that the people claim that they will be delivered into the hand of the Amorites. In reality, they will spend the next thirty eight years going round their land without ever being seriously challenged. They face more problems from their own selves than from the enemy. The same is true for us in many cases. There are those who return to a bondage to the law. They live in fear that they are failing to fulfil the calling. They do not lay hold on the promise that there is a righteous basis for forgiveness available, 1 John 1. 9. Some will  compromise with the truth so that they appease the world. The only safe course is to press forward in the strength of the Lord to overcome the enemy.
Do we fear men, or trust in the Lord?

Memory Verse: 'The LORD your God which goeth before you, he shall fight for you, according to all that he did for you in Egypt before your eyes', Deut. 1. 29
October 19.	Deuteronomy 1. 34-46.
The Judgement of the Lord.
Moses reminds the people that the Lord heard. He knows every detail. He takes note of all that passes through our minds as well as what crosses our lips. The result is that those who murmured would  not inherit the promises of the Lord. They disobeyed His voice because they were afraid of the consequence. As a result, they could not enter into the land that the Lord had promised. This is fundamental to the dealings of God with man. Without faith, no one can enter into any of the blessings that the Lord offers. This is true for us  in respect of eternal life, John 3. 36. It is equally true in our daily experience. If we do not walk with the Lord by faith, we cannot enjoy all that He desires to give us day by day. The flesh will be happy to show us what we can enjoy in this life. The devil will try to persuade us that we do not need to obey in every detail. Both have a common desire to rob us of the enjoyment of our inheritance.
In contrast to the nation, the Lord commends two men who were prepared to put their lives at risk in order to encourage the people. As is often true, the Lord reverses the judgement of men. The people wanted to stone Joshua and Caleb for standing by the promise of God. The Lord intervenes. The people will die in the the wilderness. The only exceptions are the two men whom they thought to kill. If we walk by sight, we will stand down in the face of such hostility. If we walk by faith, we will rest in the assurance that the Lord will vindicate. His way is perfect. Psa. 18. 30.
Moses reminds the people that Caleb received a double promise. The first promise is that he would see the land. This might have been no different to the experience of Moses. He would see the whole land from the top of Pisgah before his death. Sadly, there are many believers today who are content with this. They are happy to go through their life with the assurance of a home in heaven but without entering into all that the Lord desires for them. The Lord wants us to lay hold on the second promise as well. He wants us to enjoy a portion of that inheritance today. When we were saved, the Lord gave us a taste of what He has prepared for us. He wants us to enjoy that by faith even before we enter into it in full. When Joshua divided the inheritance among the people, Caleb claims his inheritance. He is certain that the Lord will not fail him. He lays hold on it for himself. This is true faith. He may have waited for forty-five years but he knows that his strength has not diminished. The only way in which he could ever take possession was in the power of the Lord. It does not matter how old Caleb is, the Lord is the same. The years will not change His power. 
The promise for Joshua is that he will lead the people into their inheritance. We are not told why Joshua was chosen for this. It is the sovereign choice of the Lord. Caleb has no qualm. Joshua does not point to Caleb. Both accept the direction of the Lord without question.
The people decide to make amends in their own strength. They failed to realise that they could never achieve the victory by the arm of the flesh. Instead of triumph, they were left to mourn. It was too late.
Are we moving in obedience to the Lord or according to the flesh?

Memory Verse: 'So I spake unto you; and ye would not hear, but rebelled against the commandment of the LORD, and went presumptuously up into the hill', Deut. 1. 43
October 20. 	Deuteronomy 2. 1-34.  
Esau, Moab and Ammon.  
This chapter starts with the effect of the refusal to take the land. Moses tells how Israel went round Mount Seir. He speaks of 'many days'. He records that this was thirty-eight years, v. 14. This was the time that the Lord had appointed. There were two stipulations before they could enter the land. Firstly, none of those over twenty could enter the land, Num. 14. 29. Secondly, the journey would take forty years, one year for every day that the spies had spent in the land, Num. 14. 33.
The time has now come. The people have been numbered and only Joshua and Caleb are alive, Num. 26. 2. They have now entered the fortieth year of their journey. The Lord commands Moses to move on. The route takes them through the borders of Edom. They are not to inherit any of Esau's possession, so they must not interfere with them in any way. All they were allowed to do was to buy what they needed. There is an  interesting comparison between the actions here and Jacob's action when he meets Easu as he returns from Padan-aram. The same principles apply. Jacob refused anything that Esau offered because he 'had all', Gen. 33. 11 (Newberry margin). The reason is the same at this time although on this occasion it is the Lord Who dictates the terms. He will provide everything that Israel needs. They have to learn to trust Him. The people must never allow their possessions to become an end in themselves. They should be used for the glory of the Lord and to accomplish His will. The history of Israel is marked by the desire for gain. The first words of Jacob in Scripture are 'Sell me', Gen. 26. 31. After years of exile with Laban, he still tries to buy his brother's favour, Gen. 33. Rebekah had sought the mind of the Lord but she still allowed herself to show favouritism, Gen. 25. 22, 28. Isaac allowed himself to be guided by is own reasoning, Gen. 25. 28. Esau was Isaac's favourite and received an inheritance according to the blessing of Isaac, Gen. 28. 
The people move from Seir to the country of Moab. The same instruction is given. Moab is the son of Lot. The Lord has given him a portion because of his association with Abraham. It is sad to see the trouble that comes because of failure to take the Lord at His word. Lot travelled with Abram from Ur of the Chaldees through Haran into the land. As a result, he has an inheritance from the Lord. 
After they cross the brook Zered, the people are given the same instructions regarding the Ammonites, also children of Lot.
All of these would have been avoided if the patriarch had obeyed the Lord implicitly. All of these will prove to be to the detriment of Israel. We will always reap what we sow, Gal. 6. 7. If we sow to the flesh, the result will always be trouble. Even today, the nation of Israel is reaping a harvest that originated with Abraham, Isaac and Jacob.
Esau, Moab and the Ammonites had all fought with giants to obtain their possession. The Anakim preceded Esau in mount Seir, the Emim or terrible ones preceded Moab in Ar and the Zamzummim preceded the Ammmonites. 
Let us never forget that we will always reap what we sow.

Memory Verse: 'For the LORD thy God hath blessed thee in all the works of thy hand: he knoweth thy walking through this great wilderness: these forty years the LORD thy God hath been with thee; thou hast lacked nothing', Deut. 2. 7
October 21. 	Deuteronomy 2. 24-37.  
Sihon.  
The Lord tells Moses to cross the river Arnon and He will give Sihon into his hand. Moses sends a message of peace to Sihon, which at first appears to conflict with what the Lord said. The reason is that this was not a part of the promised inheritance. The law instructed the people to offer terms of peace to those who were outwith the land. They should only join battle if  the terms of peace are refused. This demonstrates the character of our Lord. He has no desire to destroy needlessly. The promised inheritance is a picture of spiritual darkness. It was inhabited by those who refused the claims of the Lord. It is now four hundred and fifty years after the destruction of Sodom and Gomorrah and they have not changed their ways. This is part of the reason why the Lord gives the land to Israel. The other nations have an opportunity to accept the peace that is offered. The lesson that is seen in this is the fact that all men are within the scope of the Gospel message but the powers of darkness are not. This is what Paul emphasises to both the Corinthians, 2 Cor. 9. 3-6, and the Ephesians, Eph. 6. 12.
Moses offers peace but Sihon decides not only to refuse the peace, but also to attack Israel. The Lord knew this would happen which is why He told Moses that Sihon would be defeated. Again, this pictures the spread of the gospel. There is salvation available to all men, 2 Tim. 5. 6, Tit. 2. 11, but most will refuse it. Faith in Christ means acceptance of His Lordship, and therefore a denial of all that we can do for ourselves. While the believer should never engage in physical warfare against those who refuse, there will be consequences. 
Moses offers to go through the land without taking any more than the food and water for which they would pay. Sihon thinks that he can overthrow the people. He is reasoning by human standards. He has a stronger army. Israel are nothing to fear. He does not allow for the Lord. This is the folly of men. They think that they can use carnal methods to destroy the people of God. This will only be effective if we think that we can enter the battle with carnal weapons. The weapons of our warfare are mighty through God, 2 Cor. 10. 4. We can accomplish nothing in our own strength or ability.
The only battle that Israel had fought as a nation before this time was with Amalek. The only men still living from that battle were Joshua and Caleb. Sihon gathers his army to fight at Jahaz and the Lord delivers them into the hand of Israel. To the natural eye, the army of Sihon could not lose. He brought a trained army against a company who had never seen war. What human reason overlooked was the Lord. No foe is too great when He fights for His people.
The battle took place at Jabbok. This is where Jacob met the Lord. The nation follows the path that their father trod. The Lord wants them to recognise that with Him, they are full. They do not need anything else.
Are we careful to remember that our Lord takes pleasure in mercy, not judgement?

Memory Verse: 'From Aroer, which is by the brink of the river of Arnon, and from the city that is by the river, even unto Gilead, there was not one city too strong for us: the LORD our God delivered all unto us', Deut. 2. 36
October 22.	Deuteronomy 3. 1-11.
Og, King of Bashan.
From Sihon king of Heshbon, Israel turn towards Bashan. The Lord is now calling them to fight for their possessions, They are facing opposition from the nations who surround the land rather than merely travelling around the borders. The result is that they find enemies at every turn. If we want to enjoy what the Lord has prepared for us, we will not have an easy path, 2 Tim. 3. 12. The world is full of enemies who will oppose us if we try to make progress into the inheritance that is ours in Christ. If we are content to go round the land without trying to possess, we shall avoid conflict. If we want to possess our inheritance in Christ, we will be opposed on every side. 
Og, the king of Bashan, comes out against the people to Edrei. This was an enemy that men would fear. The Lord immediately reassures the people. However difficult the battle may seem to be, it is His. He will deliver the enemy into their hands as He did with Sihon in Heshbon. We need to realise this simple fact if we are to go forward. Every time we depend on our own resources we shall fail. We are no match for any who oppose us in our own strength. If we wait on the Lord, we shall overcome in every trial, because He is greater than all. John reminds us, 'Greater is He that is in you than He that is in the world', 1 John 4. 4.
Once more, there is a complete victory. The Lord delivers the king into their hands and they completely destroy his army. There is no room for compromise, we must overthrow them totally. If we do not, they will come back against us when we are not prepared and they may overcome us. 
The scale of the victory is seen in that sixty walled cities are taken. This is a feat that might daunt a trained army. With the help of the Lord, people who have had no training succeed. The lesson of forty years of wandering in a wilderness is that the Lord is among them. They are now ready to go forward at His command, trusting Him for the outcome. The same is true for us. If we go forward in the assurance that the Lord is with us, we shall accomplish far more than the world can ever hope. We shall bring glory to His Name as we prove that we are His people going in His strength.
Og was one of the giants. His bed was nine cubits by four cubits. This is over thirteen feet long and six feet broad. By the same scale, Goliath would have been less than ten feet tall. Clearly, the giants that faced Israel in these days were greater than those of the later day. We can understand why the spies were afraid, but there is no real excuse. The people here knew that they had no choice but to trust. They had no strength against these people from within themselves. The danger often comes because we think that we can overcome in our own strength. Today, there is the added danger that we can forget the real nature of the conflict in which we are engaged. We are often occupied with reaching men. We may be occupied with obeying the Lord. Either of these are good, but not the full story. We are primarily maintaining the honour of the Lord against spiritual powers. 
Are we living by faith or by sight?

Memory Verse: 'And we took at that time out of the hand of the two kings of the Amorites the land that was on this side Jordan, from the river of Arnon unto mount Hermon', Deut. 3. 8
October 23. 	Deuteronomy 3. 12-29.  
The Inheritance.  
At this time, Moses gives an inheritance to the tribes of Reuben and Gad and half of the tribe of Manasseh. It is notable that Moses gave them the inheritance. In Numbers, we read that they asked for it. On neither occasion do we read that the Lord gave. While we may see the logic of the arrangement, it is something which we need to view with caution. The Lord never associates Himself directly with this. There are circumstances where the Lord may allow us to have something on which we set our hearts, It is never a confirmation of His approval. The Psalmist recognises that it is often accompanied by leanness in the soul, Psa. 106. 15. These people were only to receive their portion here if they fulfilled their obligation to help their brethren to enter into their inheritance on the other side of Jordan. They must leave their wives, their children and their cattle. There is a clear measure of faith in this. It cannot be easy for them to go across the Jordan and leave their dependants without any visible support. It is easy to see their failure but we must never overlook what is to be commended. The assurance that they had is the same for us. If we are prepared to serve the Lord as He calls, we can leave all the issues of life in His hand. He will never ask us to do something that will jeopardise those who depend on us.
Moses now gives Joshua a charge now in view of what has happened. He has seen the way in which the Lord has fought for the people against Sihon and Og. This is the assurance for Joshua and for all the people that they will accomplish the same in the land. The armies that they face will not be mightier than these. This is a picture of the true nature of our warfare. If we grasp the reality of what we have received from the Lord in our salvation, we would appreciate that there is nothing greater that we will ever be asked to accomplish. All that we do after that time is to enter into the triumph that was achieved at the cross. If we were to learn this lesson in truth, we would approach our lives in a far more dedicated fashion. Sadly, we often take our salvation for granted. We lose sight of the immense issues that were  involved in it. As a result, we allow the trials of the present to turn our eyes from the Lord.
Moses once again pleads to be allowed to enter into the land. He never lost the desire to see the inheritance, but he could never enjoy it. He is linked with the law. As such he could never inherit that which is offered to faith.
The Lord gives an answer to Moses. He will be allowed to go up to the top of Pisgah. From there he will be able to look across the whole inheritance, but he cannot enter in. This is the tragedy of Israel under the law. They could see all that is promised to Abraham, Isaac and Jacob. They have never yet been able to enter into the inheritance because they would not relinquish their dependence upon law. It is only by faith that we receive the promises of God. The same can be true for us. While we may be saved, if we allow ourselves to become bound to legal observances instead of the obedience of faith, we will miss the enjoyment of all the Lord has brought to us. 
How much do we lose because of a lack of faith?

Memory Verse: 'But the LORD was wroth with me for your sakes, and would not hear me: and the LORD said unto me, Let it suffice thee; speak no more unto me of this matter', Deut. 3. 26
 October 24.	Deuteronomy 4. 1-13.
The Need for Obedience.
Moses has outlined the background to their journey. He has highlighted the Lord's faithfulness and power. In view of this, he calls for them to take notice of the statutes and judgements that the Lord has given. These are the basis on which the Lord has made the covenant with the nation. They chose to accept the terms. Now they are obliged to fulfil it. The promise is that if they do, they will live and will take possession of what the Lord has promised. 
Moses gives a clear command that they cannot add to the word or take from it. In view of their history, we can see the force of this order. By the time that our Lord walked on the earth, they were guilty of adding many charges which had no basis in what the Lord had commanded. The rabbis would reason that they were clarifications of the law. The truth is that any such action is dangerous. As soon as we make changes, however slight, we find ourselves open to challenge. There may be situations which are not wise but we cannot  be dogmatic unless we have the full authority of Scripture. Sadly, the result is seen with the Pharisees in the days of our Lord. Their commandments meant that they were unable to fulfil the law in the way that the Lord intended. In particular, their legislation for details meant they could not show the love and mercy that the Lord required. We need to be careful to avoid the same charge today. The Gospel is preached for the obedience of faith, Rom. 1. 5, 16. 26. True faith will implicitly obey all that the Lord asks without question. 
Moses reminds the people of what the Lord did at Baal-peor. This demonstrates the folly of failure to obey the word of the Lord implicitly. All the men who were deceived, and therefore fell into sin in this matter were condemned to die before the Lord. Only those who were clear of guilt survived to hear this charge. These men are all fully aware of the consequences of failure in these matters. They have every reason to understand the real significance of the charge to cleave to the Lord.
There is a threefold promise for obedience. They shall possess the land. Their enemies will recognise the wisdom and power that sustains them. Everyone who looks on will testify to the presence of the Lord with His people. The same is true for us today. We have possessions to take by faith from the powers of darkness, Eph. 6. 10-20. The Jews recognised that they were powerless against these people, Acts 4. 14-16. Paul reminds the Corinthians that the order of a local company under the control of the Spirit will cause men to worship because God is among them, 1 Cor. 14. 25. 
In view of this the people are given a charge to take heed to themselves diligently. They must ensure that they do not forget what they have seen and heard, instead they must teach their children who must pass on the warning. Paul instructs Timothy in the same way. He must teach what he had received from Paul to those who would be able to teach others, 2 Tim 2. 2. Sadly, whether we consider Israel or the present day, there has been a failure in this respect. It is often teachers who lead the saints into error.
Do we recognise the privilege of fellowship with God?

Memory Verse: 'And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?', Deut. 4. 8
October 25. 	Deuteronomy 4. 14-28.  
Idolatry.  
Moses tells the people that the Lord told him to teach them His commandments. The first statement is that the people did not see any image when the Lord spoke from the mount.  This emphasises the lesson that they must avoid any form of idolatry. If the people had been able to copy what they saw, they might have been tempted to create an idol. The Lord reveals Himself in a way that eliminates this. The wisdom is clearly seen in that the people created a golden calf and brought themselves into judgement for idolatry. We need to be careful to maintain the true character of our God and of our Lord Jesus Christ.
The Lord forbids any form of image. He does not want anything to lower His glory in their eyes. As soon as we use imagery to picture God, we are taking away from His glory. We must never try to compare. We can only contrast what we see with what He is like. This is true for our Lord as well. Although He became a man, He was never the same as other people. He always stood in contrast even to men like John the Baptist. He is far above all that our minds can take in. If we try to understand the greatness of His Person, we are effectively breaking this commandment. There are many countries where there is no idolatry in its original form. Sadly, even the language of  the world clearly shows that there are still idols of a different form. When men speak of music or sporting idols, they show the reality of idolatry in their actions. We may be guilty of idolatry if we raise individuals, possessions or rituals to a higher level than the word of God warrants. Any possession that we have is on loan from the Lord for us to use. Any individual who serves is raised up and empowered by the Lord for His work. Paul writes the early chapters of 1 Corinthians in order to ensure that we do not promote men but the Lord Who sends them. We must be true to Him in all our ways. Nothing can be allowed to displace Him in our thoughts.
Moses warns the people about the character of God. They must never afford to treat Him lightly. Moses will not come into the land because he failed to give all the glory to the Lord. The Lord was angry with him because he spoke in a way that vindicated himself rather than the Lord. This is always a danger for us. The natural tendency is to promote the individual. We are all prone to receive praise and to consider that we have achieved something. The reality is that this will only rob us of the enjoyment of what the Lord has proved for us. Moses assures the people that they are going into the land. They need to be careful to maintain their distinction from the people around them. 
Moses warns the people of the consequences of disobedience. The first  is that they are in a covenant with the Lord. They must not break it because they leave themselves out of the scope of His promise. The result of this is that they will face the Lord as a consuming fire rather than a Protector and Guide. The consequence is that they will be a prey for their enemies. Instead of defending them, the Lord will hand them over to the nations. They will face captivity and dispersion. We look at the history of the people and we find how true this is. Sadly, they refused to accept it and claimed that they were never in bondage to any, John 8. 33.
Do we give God the glory in our lives?

Memory Verse: 'Take heed unto yourselves, lest ye forget the covenant of the LORD your God, which he made with you, and make you a graven image, or the likeness of any thing , which the LORD thy God hath forbidden thee', Deut. 4. 23
October 26.	Deuteronomy 4. 29-38.
Encouragement and Promises.
Moses now gives an assurance that the Lord will be waiting for His people to repent. It may be that they have failed to fulfil their side of the covenant but His promises to the fathers were not based on law. He cannot deny His promises. The tribulation that comes on the people is designed to bring them to repentance. This is always His desire. It is a basic principle of Scripture that any discipline from the Lord is intended to bring repentance. He is not willing that any should perish, 2 Pet. 3. 9. He cannot compromise, but He is always merciful. We need to recognise this in two respects. Firstly, if we bemoan the weakness of  the testimony, we need to turn to the Lord with our whole heart. His promise is as true for us as it was for Israel. It is also something that should govern the way in which we deal with those who fall. We are all prone to sin. If we cannot see the possibility of failure in ourselves, then we are not fit to deal with those who have fallen. This is the principle laid out in the opening verses of Galatians chapter 6.
This highlights the distinction between the Lord and idols. We know and serve a God Who takes a personal interest in each of us. He is waiting for us to speak with Him. We have the assurance  that if we seek Him, we shall find Him. We must never lose sight of the fact that our Lord is always more interested in maintaining contact with us than we are with Him. He is always listening. If He may appear to be far away, it is only because He wants to draw our hearts after Him. It is when we seek Him with the whole heart that we will enjoy to the full all that He intends for us. Seeking the Lord in truth demands obedience from the heart. It is not enough for us to put on a show of obedience. He is alive. He can read our thoughts as well as see what we do and hear what we say. If we seek the Lord from the heart, we shall prove that He is merciful. He will not hold our failings against us forever. He wants to forgive but He can only do so when we confess our sin, I John 1. 9. We rejoice in the assurance that God can never forget, but He will readily put away every sin such that it is never brought into view again if we repent. For the lost sinner, this is a fearful truth. It means that every detail of life will be called to account. We look to the cross and see a righteous basis on which He can forgive. We can receive this when we confess, but we must be ready to forgive others in the same way,. If we hold a grudge against others, we will not enjoy the forgiveness of the Lord ourselves.
Moses assures Israel that the Lord is a God unlike all others. He will fight for His people. He will remain in the midst of them in person. He is not an image made by the hands of men. He has spoken out of heaven to the people. Our hearts rejoice in this assurance, but more because we know that He has come, in Christ, as a man amongst men. The basis of His dealings is love for His own. Any chastisement is because He loves us. He will deal in a way which is designed to draw us back to Him. He does not cast away those who fail. No one is worthy of His attention in their own right. We can only be accepted on the ground of His grace.
Are we going forward in the strength of the Lord?

Memory Verse: 'And because he loved thy fathers, therefore he chose their seed after them, and brought thee out in his sight with his mighty power out of Egypt', Deut. 4. 37
October 27.             Deuteronomy 4. 39-49.
Summary of the Charge
Moses emphasises the certainty that the Lord is God. There is no one to be compared with Him. The people are able to go into the land knowing that they cannot be defied. This also brings a second obligation. If the Lord is God, then they cannot ignore His claims. If He makes a demand, it must be kept. He will enforce it. He will know if they try to cover their failure. The same is true for us today. If we profess the name of the Lord, we cannot act in a way that tells the world we do not believe what we say.
The Lord promises the blessing of a long life on the earth if the people obey His word. There is no eternal security under the law. It could only bring an extension to a life in which they were bound by these commandments. As soon as a commandment was broken, they placed themselves outside of the promise. We rejoice today in the assurance that we have eternal life through our Lord Jesus Christ. Our obedience is the outworking of the faith by which we first entered into blessing. It is a response to the love that we have received through our Lord.
Moses sets apart the three cities of refuge from the inheritance of the two and a half tribes. This is another indication of the bondage of the people. Even when the Lord prescribed mercy, the offender was under bondage. He was tied to a city until the high priest died. This may be several miles from his family. There is, however, another way of looking at this. We have been linked with a High Priest Who never dies but only because we have come to Him for refuge. There is a very real sense in which we have received mercy on the basis that we can never return to what we have left. In many places today, we do not understand the full import of this in our experience. There are however many believers who know exactly what it means to forsake family and homes for the sake of Christ. Even if we do not suffer ourselves, we must uphold those who do. 
The result of obedience is personal. They may prolong their lives in the land. The promise of the inheritance to the people is never revoked. Even if individuals may fail to enjoy the lands, the Lord assures them that the nation will possess it for ever. His word cannot fail.
The narrative that follows the words of Moses here emphasises the solemn issues. There are three words for the commandments of the Lord. Testimonies remind us that the Lord wants His people to show His character in the world. He gives His word so that we live in a way that is consistent with His Person. Any deviation undermines this testimony. The  idea of statutes reminds us that the demands of the law are not optional. We cannot choose if we obey or what we obey. Every word of God must be taken and obeyed. Judgements remind us that the demands of the law are right and demand a just recompense when they are broken. The believer today can look to the cross and recognise that this has been paid in full on our account. This should motivate us to maintain a faithful testimony to the One Who has done so much not only for us but for the world, 1 John 2. 2.
Are we living in the liberty of Christ?

Memory Verse: 'And they possessed his land, and the land of Og king of Bashan, two kings of the Amorites, which were on this side Jordan toward the sunrising',	Deut. 4. 47
October 28.             	Deuteronomy 5. 1-5.
              A Charge to Obey the Commandments. 
Moses calls on Israel to take heed to the commandments which he is to reiterate. These are the foundation of the covenant which the Lord has made with them. They must learn the commandments, keep them and do them. 
There is no excuse for failure to know the law. They have the demands of the Lord set out for them. They must take time to ensure that they have learned them. He will not excuse them if they have failed to take the time to learn. This is true for us today. We must all take the time to read and learn what the Lord says in His word. Certainly the elders and teachers are responsible to ensure that the truth is taught but there is a limit to what they can achieve. It is as true today that the Lord will not excuse any individuals who do not know the truth because they have never tried to learn the Scriptures for themselves.
From this, comes the requirement to keep them. It is not enough that they should know what the Lord wants, they must take care to ensure that these are guarded. This has two aspects. They are guarded by parents who pass the truth down to their children. They fulfil the duty of ensuring that the next generation know the commandments. Beyond this, the people must also ensure that the demands are not corrupted. Sadly, this is a place where the nation had failed badly by the time of our Lord. They had many traditions which they had allowed to come alongside and even displace the commandments of the Lord. The result was that the original commandments were lost to the people generally. Even the teachers were not able to distinguish between the commandments of the Lord and their traditions. We read the example of the Bereans in Acts chapter 17. They 'searched the Scriptures daily whether those things were so', Acts 17. 11. This should characterise every child of God.
The final requirement is that they do them. This is an obvious requirement. It is often the case, however, that knowing something does not translate into action. James has to warn about this when he writes to the early believers, Jas. 1. 22. It is easy to hear the truth. It is also easy to accept it as fact. It is more difficult to put it into practice. The elders and teachers need to ensure that the truth is taught in a way that can be applied to the lives of the saints. The saints need to be equally careful to ensure that the truth is applied to our lives. Even if the teaching fails to highlight where this is needed, the Holy Spirit will do this for those who want to please the Lord.
Moses is careful to stress the personal nature of this demand. The Lord made a covenant with those who were listening to him speak. The fact that some of them may not have been born when the people first agreed to obey the commandments does not mean they are not included. The same principle applies to us. The Lord is looking for saints who are prepared to accept their personal responsibility to obey His word. He speaks with us face to face. Israel heard His voice from the mount. We have a far more intimate revelation as the Holy Spirit indwells us. We must never try to hide behind a mediator as Israel did. We must listen to His voice and obey it.
Are we always listening for the voice of the Lord?

Memory Verse: 'The LORD talked with you face to face in the mount out of the midst of the fire',  Deut. 5. 4
 October 29.	Deuteronomy 5. 6-21.
              The Ten Commandments Repeated. 
Moses now starts by reiterating the Ten Commandments. He recalls the words of the Lord as He spoke face to face with the people in Horeb. There is an important issue here. This is not a law that has been passed on through a lawgiver such as Moses. It is the word of the Lord which He spoke directly to the people. As such, it is something which is so basic that it can never be set aside. Some of the other commandments are specific to the nation. The sentence for failure to keep the commandments cannot be applied in a society which does not recognise them. There is no excuse however for failure to obey what the Lord has clearly spoken. All except the commandment regarding the Sabbath day are reiterated in the New Testament. It contains additional teaching which has come directly from the Lord through His apostles. This is as much the commandment of the Lord. Paul states this when the Corinthians challenged his teaching, 1 Cor. 14. 37. Anyone who denies this is exposing their lack of spirituality. 
The ten commandments are the basis from which all the other commandments are derived. We need to recognise the basis because the principle still applies today. Obedience to the commandments is not the basis of our salvation but it is evidence that we have been saved. If the Spirit of God is active in our lives, He will ensure that we are true to the character of God revealed here. 
The first three commandments relate to the person of Lord their God. They must not permit other gods or graven images. These deny the uniqueness of the Lord. He cannot be displaced nor can He be likened to any creature. Blasphemy clearly belittles His Name. As such, it is forbidden. In the present day, reason, wisdom and material possessions can all displace the Lord in our hearts. We must refuse anything that prevents Him from having the first place at all times in all our ways.
The Sabbath observance served to remind the people of their covenant with their God. It is a reminder to us that the basis of our salvation is faith. The Lord gave the Sabbath as a reminder that they were in bondage in Egypt. As a result, they ought to show mercy in a way that reflects the mercy which the Lord showed when they called on Him. The Hebrew writer makes clear that the Sabbath anticipated a time when the people would cease from their own efforts and rest in the Lord. This is where we have come in Christ. As such, it is the only one of the ten commandments which is not reiterated in the New Testament  
The remaining six commandments are related to our conduct with our fellow-men. The summary of these commandments is that we ought to love our neighbour as ourselves. This is taught by the Lord Jesus, Matt, 22. 39, 40.  Paul, Rom. 13. 9,  and James, Jas. 2. 8, all repeat this. If we fulfil this, we shall fulfil all six of these commandments.  Indeed it takes us far beyond a rigid obedience to the letter of the law. In particular, true love will always be content with what it has from the Lord. It will never despise others, nor be jealous of those who may have received more than we have ourselves. The New does not conflict but rather lifts us to a far higher plane than the law.
Is the motivation for our lives love for the Lord, His people and those around us?

Memory Verse: 'I am the LORD thy God, which brought thee out of the land of Egypt, from the house of bondage', Deut. 5. 6
October 30.             Deuteronomy 5. 22-33.
The Fear of the People.
Moses reminds Israel that these were the first commandments that the Lord gave. The people heard Him speak from the mount. Nothing more was added at first. They were written on tables of stone to remind the people of the character that they must maintain. This is the first great contrast between the law and grace. The tables of stone symbolised a  rigid standard that must be obeyed. It could not be altered but it did not offer any power to fulfil these demands. In contrast, when God deals with us in grace, the Holy Spirit writes the demands and the desires of God on the heart of the believer. He enables us to fulfil the demands as well as to know the heart of the Lord. If believers find it difficult to accept the claims of the word of God, it shows that the heart is not in touch with the Lord. This may be an evidence of empty profession. It may be a warning that someone has turned away from the Lord for a time. 
When Israel heard the voice out of the darkness, they were afraid. There was good reason for this. The darkness suggests that if they fail to obey the word of the Lord, they would be cut off from Him. The mount burned with fire to show the people the consequences of failure. The fire would also suggest a God Who can remove every facade to reveal the true nature of those who stand before it. It also spells out the judgement for disobedience. The people are forced to realise that the great privilege that God is among them, is also a reason for fear because He could devour those who refused His Word. The people saw their great privilege rather as an awesome thing.  His voice typified, the certainty of death for those who could not fulfil His demands and they were afraid. They plead for Moses to act as an intermediary. They want him to hear the word and to pass it on to them. They are afraid to listen to the voice again. This is the character of the flesh speaking in at least two ways. Firstly, they are afraid of the bondage in which they find themselves because of sin. The flesh will never own that this is the case. The Jews refused the word of the Lord when He told them this, John 8. 34. Secondly, the flesh thinks that a mediator would in some way lessen the demands of God. This is seen in the present day when men try to dismiss the truth of God as being the ideas of man. The spiritual man will never do this. If there is a work of grace, the true believer will show this by taking whatever God has said as truth that must be obeyed. 
The Lord grants the request with sadness. He understands the significance of their request. They were afraid of seeing His awesome power and holiness displayed. He knew that it was a  recognition of their sinful character. They choose to hide from the Lord as Adam did in the garden, Gen 3. 10, rather than to allow Him to expose their sin. The law can only bring fear because it offers no answer to sin. We are in a privileged position because we know the grace of God. We have no reason to hide in fear because we are certain that forgiveness and cleansing is available at any time, 1 John 1. 9. If the love of God has truly touched our heart, we should seek to hear His voice every day. Like the blessed man of Psalm 1, we will take delight in all that He says because it points us to Christ and strengthens us in our walk. 
Do we enjoy the presence of the Lord?

Memory Verse: 'O that there were such an heart in them, that they would fear me, and keep all my commandments always, that it might be well with them, and with their children for ever!', Deut. 5. 29
October 31.	Deuteronomy 6. 1-9
The Remembrance of the Law.
Moses tells the people the purpose of the commandments. They are the only foundation on which the nation can prosper.   They are going to possess a land that is full of enemies who are stronger than them. The only source of confidence is if they are prepared to commit their way to the Lord. This is not a temporary thing. It is something that every generation must do for their whole life. There is no time after which they do not need to be observed. If they fulfil the demands, they have the assurance that they will know the blessing of long life and prosperity in the land. The opposite is true although it is not stated here. If they fail to obey the word at any time, they will bring judgement on the nation. Moses makes this  clear as he concludes the narrative, Ch. 28-30.
The foundation on which every commandment rests is that the Lord their God is one Lord. These words have a wealth of truth in them. The idea of Lord is that He is the Eternal One. It speaks to us of a God Who fills the whole of time and space. The idea of God is that He is the mighty One. There is no power that can defy Him. The words of Paul at the end of Romans chapter 8 are effectively a commentary on this title. The word 'our' brings the wonder that such a God takes a personal interest in the children of men. As far as Israel are concerned, the Old Testament generally views this in a national way. When we come to the New Testament, we have the glorious revelation that we can each claim this on a personal level. The fact that He is 'one Lord' teaches us that He cannot change. It implies the truth of the Godhead that is revealed in the New Testament in that the language hints at the fact that there may be reason to question His unity. It also refutes any suggestion that He may act to a different standard at different times. He will always act in a way that is consistent with His character. Against this background, we are encouraged to love Him with every part of our being. There was every reason for Israel to do this when they thought of what He had done and what He now promised to do for them. We have even more reason to love when we look to the cross and see the wonder of His love to us, 2 Cor. 5. 13.
The people are encouraged to remember these things by speaking about them at all times. They should be taught to the children. They should form the basis of every conversation in the home day or night, the people should call them to mind. Every part of our life should be taken up with the word of God. To remind the people, the words should be written on the hand or wrist, and before the eyes, and even on the posts of their doors. This was the idea of the phylactery and the borders of the garments. It was intended as a reminder of the demands of the law. It became a substitute for obedience. The same is true today if we learn and quote the Scriptures without allowing them to work in our hearts and lives. We can go through the motions of what appears to be acceptable. The Lord looks on our heart to see if we are motivated by love.
Do we constantly remind ourselves of the truths of the word of God?

Memory Verse: 'Hear therefore, O Israel, and observe to do it; that it may be well with thee, and that ye may increase mightily, as the LORD God of thy fathers hath promised thee, in the land that floweth with milk and honey', Deut. 6. 3

November 1.	Deuteronomy 6. 10-25.
 Obedience in the Land.
Moses warns that the people will need to take special care when they are in the land and begin to prosper. We are usually alert to the danger that arise from enmity. Sadly, the flesh will deceive us into thinking that there is no danger when things go well. It is easy to forget that we need the help of our Lord just as much at these times. It is only the grace of God that keeps us at any time. The particular danger for Israel is that they will inherit possessions and fruit for which they have not laboured. If they had to build houses and cities, they might recognise the danger and the need for strength. If they had to plant fields and wait for the fruit to come, they would realise their dependence on the Lord. The issue here is that the Lord has provided them with an abundance for which they do not need to labour. He anticipates the discouragement that may come from facing too much adversity at one time. He graciously provides them with houses, cities and fields that are planted. They need to recognise His goodness and trust Him.
Moses gives a special warning that they must remember the Lord. He will not allow His glory to be shared with others. They will see the idols of the nations who are already in the land. It may well be that they will see impressive images and groves that have been made for them. They must not allow other gods to displace the Lord. This has a solemn warning for us today. We may easily see the danger of physical idolatry. We may recognise it in the way in which men speak about those who achieve greatness in music or sport as idols. The dangers that face us are the underlying idea that we must be able to see in order to believe.  This may be seen as the Gospel is identified with the preacher rather than the Lord. It may be seen in exalting signs or oratory above the truth of God. The devil is preparing the world for the day when he will reveal the one who will claim to be a god, 2 Thes. 2. 4.
Moses tells the people that they must be especially careful for the children. Parents should live in a way which causes the children to ask questions about the things that they do. They must then be ready with an answer as to their conduct. It is essential that they can justify what they do from the word of God. This was seen in relation to the Passover and unleavened bread, Ex. 12. 26. Now it is reiterated as a general principle. Peter reminds us that our conduct should not only impress our children, but it should cause others to ask questions as well, 1. Pet. 3. 15. We should be ready to explain why we behave as we do in every sphere of life. If we cannot answer, it will give a reason for others to question the reality of what we profess. 
The people must be able to recount how the Lord delivered them from Egypt. They will explain that He has promised to help them in the same way in every detail of life as long as they obey. The demands here are based on law. The people are obliged to fulfil the law in order to know the help of the Lord. We are living in the sphere of grace but there is a similar principle. We should obey because we recognise what the Lord has done for us. As a result, we have the motivation as well as the power to fulfil His desires in our lives.  We should then become a living testimony to all around us.
Are our lives testimonies to our Lord in every detail?

Memory Verse: 'And when thy son asketh thee in time to come, saying, What mean the testimonies, and the statutes, and the judgments, which the LORD our God hath commanded you', Deut. 6. 20
November 2.	Deuteronomy 7. 1-8.
The Destruction of the Nations.
Moses passes on the command of the Lord as to how Israel must deal with the seven nations in the land.  It is the Lord Who will bring Israel into the land. He will cast out the other nations. He does however require that Israel prove their faithfulness by destroying them completely. There is no room for compromise. They must not make a covenant with them and they must show no mercy. These nations are a picture for us of the world in the grip of the devil. The Lord told Abraham that He was waiting for them to fulfil their iniquity. The time has now come. There is hostility to our Lord from every aspect of this world. It is true that the Lord desires that all men should come to repentance individually. This is not the same as the system which is controlled by the devil, 1 John 5. 19. If we have fellowship with it, we will find ourselves coming under the sway of the devil. This is the reason for the comment, 'God loves the sinner, not the sin'. While this is not a scriptural quotation, it is true to the teaching of the word of God. He is ready to receive any, but He can only receive those who have been cleansed from their sin
The only answer is complete separation. The people must not allow their sons or daughters to marry any of the nations. The same principle is taught clearly in the New Testament, 2 Cor. 6. 14-16. It is followed by a glorious promise. If we fulfil the desire of God in this, we will enjoy the fulness of our relationship with Him as Father, 2 Cor. 6. 18. We must still show the love of God to our fellow men. We must live in a way that commends the gospel. The reason for our separation is so that we are in a fit state to help them when they recognise their true need. It is more necessary in many ways today because the dangers that we face are spiritual. As such, they are far more difficult to see. If an Israelite built an altar, everyone could see that he was guilty of idolatry. If our thoughts turn away from the Lord, others cannot see it. We can make a show of obedience that will satisfy most, if not all, of those who watch us.
Two reasons are given for the call. Israel is a holy people to the Lord and they are the undeserving objects of His love. The second reason only serves to magnify the first. We, like Israel, are a holy people for the Lord. He has separated us to Himself. If we have any appreciation of the holiness of the Lord, we would understand that the best of men would be amazed by this. The gulf between the Lord and men is so great that no one could ever do anything which would deserve His mercy.
The reality is far greater. The Lord did not choose us because we were better than others. He did not choose us because we would prove ourselves once we repented. He chose us because He set His love on us unconditionally. The picture of Israel shows us that He chose the smallest by number. Indeed, He chose a single man from the multitude in the city. He promised that this man would become the father of many nations and that he would be the source of blessing to all nations, Gen. 12. 3, 17. 5. The only requirement for Abraham, as for us, was faith, Heb. 11. 6.
Are we living as a holy people for the Lord?

Memory Verse: 'For thou art an holy people unto the LORD thy God: the LORD thy God hath chosen thee to be a special people unto himself, above all people that are upon the face of the earth', Deut. 7. 6
November 3. 	Deuteronomy 7. 9-16.
The Promise for Obedience.
Moses reminds the people that the Lord is a faithful God. He will keep His word. Our hearts should rejoice in the faithfulness of our God. Paul reminds the Corinthians that He is the One Who called us into the fellowship of His Son, 1 Cor. 1. 9. We have no reason to fear because He has called us, knowing fully all our weakness. He will not discard us if we fail through the weakness of the flesh. Paul reminds the same believers that He is faithful in respect of the trials which He causes us to meet, 1 Cor. 10. 13. He will not lead us into a temptation that we cannot face. He will always provide us with a way to escape when we need deliverance. Paul reminds Timothy that unfaithfulness on the part of our God would be a denial of Himself, 2 Tim. 2. 13. It is this that brings us the greatest assurance. If our security depended at all on us, we would have reason to be afraid of failure. We can rest in the assurance that it depends entirely on Him.
Moses has to be faithful. There is a certain judgement if we rebel against His demands. We must be prepared to leave all matters in His hands. We must not try to take revenge on any who may upset us.
In view of this, Moses calls on the people to keep the commandments, statutes and judgements. These emphasise different aspects of the law. Some may suggest that only certain commandments need to be obeyed. This cannot be entertained. The lesson is equally true for us today. We must be prepared to obey whatever the Lord asks of us.
Moses assures the people of the blessing of obedience. If the people are careful to obey the Lord, He will love them, bless them and multiply them. Love speaks of His concern for the good of others. While we know He shows unconditional love, this emphasises that He takes special pleasure in those who are prepared to seek Him with the whole heart. Blessing tells of the many benefits that He will shower on the people. He is a God Who delights to give. We do not need to fear when we bring requests to Him. If our heart is right, He will take pleasure in granting them for His glory. Multiply teaches us that He is looking for growth among His people. This may be in terms of fruit in our lives. It may be in terms of souls being saved and built up. If there is no progress we need to search our hearts to determine what is hindering the blessing. Moses details the extent of the blessing. It is in the family and in the harvest. We could see this in terms of growth in the saints and in the testimony in the world. We should have a desire to see progress in the work of the Lord both in the building up of the saints and in the salvation of others. We must never give place to the suggestion that the Lord has determined not to bless. This is a denial of our Lord. He has no desire that any should perish, rather that all might be saved, 2 Pet. 3. 9. The absence of barrenness reminds us of the word of our Lord, 'By their fruits ye shall know them', Matt. 7. 20. The absence of disease speaks of deliverance from the ravages of sin. Our Lord is looking for a people who are given to spiritual health and vitality, growing more into the image of Christ continually.
Finally, Moses assures the people that no enemy will be able to withstand them. Once again, we need to consider this. There is no reason to accept defeat in our witness.
Let us never forget that our Lord has already triumphed over all His foes.

Memory Verse: 'Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the LORD thy God shall keep unto thee the covenant and the mercy which he sware unto thy fathers', Deut. 7. 12
November 4.	Deuteronomy 7. 17-26.
Assurance of Victory.
The Lord anticipates that the people will question the power of the armies that oppose them. These armies are more in number and more powerful than the nation of Israel. There is every reason to fear when men face such an enemy. The answer is that the Lord will fight for them.
This assurance is equally true for us today. We are faced with enemies who are far greater in power than the nations of the promised land. They are invisible to the natural eye as well. We cannot see them without the help of the Lord. The answer is to grasp the same simple fact that Israel were encouraged to recognise. The power that has saved us already is greater than any power that we need to keep us. Israel have been delivered from Egypt, the greatest power of the day. We have been delivered from sin, death and the devil. Both are far greater triumphs than any that would arise later. We need to understand the significance of the fact that our Lord has already broken the power of sin and the devil. Once we grasp this, we will see that any opposition from the powers of darkness is of little significance as long as we allow our Lord to fight for us
The Lord warns Israel that victory will not come quickly. He foresees the dangers that will arise if the inhabitants are overthrown without being replaced. There would not be any to grow the crops necessary to support the people. Each battle and each victory in our life will come in the order that the Lord appoints. It will ensure that we grow steadily. As we overcome one enemy, we will be fitted to overcome the next. If someone is pushed too quickly they can easily be overcome. It may be that they face an enemy before they are fitted to do so. It may be that they are overcome with pride because they think that they are in some way better than others. In the physical sphere, gains often need to be consolidated. The same is true in spiritual warfare. We need to lay claim to the land and then to secure it before we take the next possession. It may be that sometimes we seem to progress quickly. At other times, we seem to make little progress. What we do need to ensure is that we are always faithful to what our Lord asks from us. The parable of the sower reminds us that seed needs to grow in good ground. Some seed fell on stony ground and withered as soon as the sun came. Some fell on thorny ground and started to bear fruit but then was choked.    We need to ensure that we are always open to the word of God and allow it to change our lives. 
The Lord warns the people that they must destroy the enemy. Paul uses similar language when he tells us to mortify the 'members which are upon the earth', Col. 3. 5. We cannot compromise. We cannot rest in occasional victories. We need total destruction.
The Lord warns that failure to destroy the enemy will lead to idolatry. Most of us will not face the temptation to physical idolatry but we can easily make idols of such things as money, possessions and family if we give place to the desires that arise from the flesh. There is not one of us who is free from the danger of temptation until we are safely home in glory. 
Are we careful to remember the true nature of our enemies?

Memory Verse: 'But the LORD thy God shall deliver them unto thee, and shall destroy them with a mighty destruction, until they be destroyed', Deut. 7. 23
November 5.	Deuteronomy 8. 1-9.
The Faithfulness of the Lord.
Moses reminds the people of the intense demands of the law. They need to remember all the commandments. There is no excuse for failure to remember a part of what the Lord has said. The principle of the law is that we are responsible to learn and to obey it. It can only  bring fear for the consequences of failure to obey every detail. James tells us that to fail in one point is to break the whole law, Jas. 2. 10. Sadly, there are many today who teach a form of bondage to the law but they choose what parts they obey.
The Lord does give a promise which is a good incentive to do this. There is the prospect of life, increase and prosperity. None of this will ever be sufficient to enable man in the flesh to please God. Paul is clear that there is a constant enmity, Rom. 8. 7, Gal. 5. 17. The Hebrew writer is equally clear that we cannot please God without faith, Heb. 11. 6. 
Moses reminds the people that the Lord has already proved His faithfulness. For forty years, they have travelled through the wilderness and He has been faithful in every detail of their lives. He used that time to prove them, He wanted to show what they are really like. There is a fear in this because we are all ashamed to admit to every detail of our past. Also, we know that the Lord is aware of many failures which we may forget or not even see in that light. As such, the people can be certain that the Lord wants them to rest in His faithfulness to keep them. He has provided an answer to sins of ignorance and to sins that do not bring a final condemnation. What the law could not do was provide power to overcome sin or to escape from the sentence that the law demanded. We can rejoice that by the Spirit we have been set free from the bondage of sin. We must never allow the flesh and the devil to deceive us into thinking that the Lord is asking too much of us.
Moses reminds the people that the Lord has been faithful although they suffered hunger when He wanted to prove them, they never starved and their clothes never aged. The Lord has taught them the lesson that bread alone is not adequate food for the people of God. The word of God must be their first priority.
The Lord has chastened His people in this time. He has treated them in the same way as a father would chasten a son. The purpose is that He will develop their character. It is clear in Hebrews chapter 12 verses 5-10 that the Lord treats us in the same way today. 
The Lord assures Israel that His faithfulness will continue. The Lord preserved the people in the wilderness because He has something far better in view for His people. He wants them to enjoy the inheritance that He has prepared for them. The same is true for us today. We think of heaven as something to follow this life. The purpose of the Lord is that we should enjoy the blessings in this life. He gives them an assurance that there will be an abundant supply for the people in the land. Whatever our experience, we can be certain that we have an abundant provision and all that we might desire in Christ today. We have no reason to go back to the world. 
Are we enjoying the fulness of Christ every day?

Memory Verse: 'For the LORD thy God bringeth thee into a good land, a land of brooks of water, of fountains and depths that spring out of valleys and hills', Deut. 8. 7
November 6. 	Deuteronomy 8. 10-20.
The Danger of Abundance.
Moses warns Israel to remain thankful for the goodness of the Lord. They will have such  an abundance that there will be a constant reason to bless Him. They must never take this for granted. The heart is deceitful and there will always be the danger that they will start to trust in their own power or wisdom. All the ways of the Lord were intended to teach them the lesson of faith. The same is true for us. There is not one of us who is any better than any other. We are all prone to fail and capable of failing in the worst ways we can imagine. The Lord brings us through many different circumstances. They are all a part of our training. It may be that they teach us how to engage in spiritual warfare. It may be that they teach us to depend on the Lord. It may be that they show us the power of the Lord. In every way, our Lord plans our pathway with our good and His glory in view.
The Lord reminds the people of the power that delivered them from Egypt. It was a house of bondage, but He brought them out. We need to remember the bondage of sin and the law and rejoice in our deliverance. They came through a hostile desert where there was  every form of difficulty that they could conceive but the Lord delivered them. This is true in our experience. Our Lord wants us to trust Him. The difficulties are all designed to prove that He is worthy of our trust. He fed them in a place where there was no food available. We, too, feed on Christ and find Him sufficient in every trial of life. Everything was designed to humble them so that they would trust in the Lord. We cannot tell what would have happened if they had responded. Sadly, the law only served to highlight their rebellion. They did not come in humility to concede their failure. While we should rejoice in our Lord and His salvation, we should also learn humility. He wants to see us come in total surrender because we see that we are helpless without Him. The devil has two common lies. He will suggest that we will lose out if we follow the Lord and he will suggest that we can make progress in our own strength. The first of these is fatal because it discourages us so that we turn away from the path of the Lord. The second is equally dangerous because it encourages us to rest in our own ability and lose all effective power for our witness.
Sadly, the history of Israel shows that they failed to heed the warning. They ignored the claims of God. They forgot all that He had done. They turned aside to the idols around. The same story is repeated spiritually among the believers of the present age. Sadly, often we not only fail to remember what the Lord has warned, but we fail to recognise what has happened. We are often like Elimelech, Ruth 1. 1. We try to answer to spiritual dearth by appealing to the flesh for help. The famine comes because we have taken the supply of the Lord for granted. We then become lax in our thoughts and the Lord has to chasten us so that we turn back to Him. At times like these, we will take the smallest token of blessing as a vindication of our efforts. Often, they are really an encouragement from the Lord to keep to the right paths. Only then will we secure any recovery which has begun. The warning is clear. The Lord will not allow any of us to trifle in any way with idols of any description.
Are we careful not to mistake material prosperity for spiritual blessings?

Memory Verse: 'But thou shalt remember the LORD thy God: for it is he that giveth thee power to get wealth, that he may establish his covenant which he sware unto thy fathers, as it is this day', Deut. 8. 18
November 7.	Deuteronomy 9. 1-12
The True State of Israel.
Moses now tells the people exactly what they are facing, They must cross the river Jordan. This is a daunting task of itself. We learn from the book of Joshua that the river was flooding its banks. This would be enough to raise fears for their safety without the question of enemies on the other side. As far as we are concerned, this is picture for us of the need to mortify the flesh. Although many hymns use Jordan as a picture of death to the body, it really speaks of death to the flesh. It is true that we will not enjoy the fulness of our inheritance until after death, but our Lord wants us to begin to enjoy it now.
The task awaiting Israel is outlined in detail now. The enemies are both more in number and power than Israel and they have fenced cities. There is a common cry that no one can stand alongside Israel. Any one of these would have been a daunting task. To face all three would be more than most would ever consider. There is every reason to be afraid. If this was so for them, it is far more true for us. We face spiritual powers in heavenly places. Our enemies are the hosts of darkness, the power of sin and the powers that control the world in which we live, Eph. 6. 12. They cannot be tamed by the mightiest rulers of this world. Sadly, men fail to recognise the reality of these powers. Even more sad is that believers generally fail to realise this. If we were to grasp the reality of the enemy that we face, we would approach the conflict in a right way. We would understand why mere preaching, however powerful, will not achieve the result without Divine intervention. 
Moses reminds Israel of the promise that the Lord will drive out the enemies. They have no reason to fear. The Lord is a consuming fire. There is no power that can stand against Him. He can bring the mightiest of the armies of men to bow before the face of His people. We can lay claim to the same promise. It does not matter how many powers array themselves against us. We trust in One Who will destroy the armies of the world with the sword that goes out of His mouth. He will take the devil and the man of sin at the same time. If only we could grasp this, we would appreciate how little we have to fear.
Moses reminds Israel that they were not chosen because of any thing which commends them to the Lord. He has set his love upon them and called them for Himself. He has made the promises to their fathers Abraham, Isaac and Jacob. This is the only real reason for their place. In reality, the true character of Israel is one of rebellion against the Lord. They did not follow Him faithfully, instead they often murmured and rebelled. The same is true for us. If we analyse our lives in the light of the word of God, we would see no reason for the Lord to save us. We would also recognise that even after our conversion, we give no reason for Him to continue His love. We should rejoice in a love which is unconditional.
Moses describes the extent of Israel’s sin. They heard the Lord speak from the mount. They saw Moses go up to receive the remaining commandments. Still, the people neglected what they had been told. They broke the first two commandments and made an idol.
How long do spiritual impressions last in our hearts?

Memory Verse: 'Speak not thou in thine heart, after that the LORD thy God hath cast them out from before thee, saying, For my righteousness the LORD hath brought me in to possess this land: but for the wickedness of these nations the LORD doth drive them out from before thee', Deut. 9. 4
November 8.	Deuteronomy 9. 13-21.
The Wrath of the Lord.
Moses recalls the wrath of the Lord when Israel had made the idol. The nature of the law means that it can only bring judgement. Moses stands between the people and the Lord. He has to intercede for them to turn away the judgement that is threatened.
The Lord told Moses that the people were stiff-necked. They were guilty of doing what their hearts pleased without any reference to the Lord. They were not afraid to go in direct opposition to His commandment even though they were afraid of His voice. The wrath of the Lord is so great that He offers to take Moses in place of Israel in order to make him into a greater nation. There is no doubt that the sin deserves utter destruction. Moses is now left to face the prospect of being left alone.
Moses came down to see the sin of the people. When he realises all that has happened, he breaks the stones before the eyes of the people. He sees that the law would demand death. There is no way for the people to escape from the demands that the Lord has set out. His act is a symbol that the law has been broken. The people had proved themselves unable to obey the demands of a holy God. The language of Moses emphasises the reality of all that took place. Both the Lord, v. 12, and Moses, v. 16, state that they had turned aside quickly. This highlights the weakness of the flesh. They did not want to hear the Lord speak to them personally. When Moses goes into the mount at their request, they turn from what the Lord has already said to them.
Moses had to spend another forty days in the mount. He could not eat because of the severity of their sins. We do not know how he survived. The Lord clearly had His hand on him so that he lives. He pleaded for the people. Moses does not recount the details of his prayer on this occasion. We learn from Exodus chapter 32 that he was ready to sacrifice himself for the people. The apostle Paul shows the same character. His love for his fellow-countrymen was so great that he says that he could wish himself accursed from Christ for their sake, Rom. 9. 3. This is an example of the love of God being displayed in the heart of His people. We should have the same love in our hearts for those around us. The cross is a far greater reason than Moses ever had. Thousands of our fellow-countrymen are going on to eternal judgement. We need to search our hearts so that He may give us the same love and desire to reach them for our Lord.
Moses went in fear. He knew that the Lord was angry. He knew that he had no reason to claim any mercy from the Lord. The only escape from destruction is if the Lord shows mercy without any reason. The Lord chooses to hear the cry of Moses. He grants a stay of execution. The fate of Aaron is sealed at this time. It is not immediately apparent that he is to die from the original account but the Lord holds Aaron as guilty. He should have reminded the people of their duty rather than to allow their request. The same is true in principle for us. We may not face eternal judgement, but the Lord expects us to uphold His glory. If we fail to uphold the word of God, He will call us to account. We must be ready to take a lone stand for the truth.
Are we prepared to stand for the truth in every circumstance?

Memory Verse: 'And I fell down before the LORD, as at the first, forty days and forty nights: I did neither eat bread, nor drink water, because of all your sins which ye sinned, in doing wickedly in the sight of the LORD, to provoke him to anger', Deut. 9. 18
November 9.	Deuteronomy 9. 22-29.
The Rebellion of Israel.
Moses recalls how the same character was seen later in their journeys. The result of all their murmuring against the Lord was that the men of the nation would not be permitted to enter into the land of promise. It was only the children who would inherit the land. This is a reminder that we cannot obtain the promises of God by any merit of our own. It is only in the good of the life of the Spirit that we will enter into the blessing of the promises of God.
He reminds the people about what happened at Taberah, Massah, Kibrothhattaavah. They were all places where the people would provoke the Lord in different ways. The events only occurred after Moses had interceded, but the Lord knew what would happen. Their character meant that they would not change. This is true of each of us. There is nothing good in any one of us. We cannot change ourselves. We need a completely new life. We cannot live in our strength. We need to lay hold on the power of God through faith and the working of the Holy Spirit. Moses had to intercede in respect of what would come as well as what he had seen.
The complaint at Taberah appears to be when the people despised the manna. They wanted flesh to eat. They recalled the fish and vegetables which they had eaten in Egypt. Manna speaks of Christ. It tells us of the need to spend time in meditation and appropriation of Himself. The Spirit of God uses the word of God to transform us into His image, 2 Cor. 3. 18. If we fail to appreciate this, we are losing all that the Lord intends for us. Sadly, we can be just as guilty of turning back to those things which we left behind. When we allow the attractions of the world to distract us from the glories of Christ, we are following the failure  of Taberah. We can enjoy the wonders of God's handiwork. It may lift our hearts in praise and worship for His greatness. What we must never do is allow it to distract us from His person. 
At Massah, there was strife because there was no water for the people. Moses struck the rock and the water came out of it. The error here is looking for satisfaction outside of Christ. This occurred before the time of the golden calf. 
At Kibrothhattaavah, the Lord answered the murmurs of the people with such a quantity of quails that they could not eat them. As they showed their greed and lust, He judges them for their greed. He smites them with a plague while the meat is still in their mouths.
Moses spends forty days and nights on his face before the Lord. He pleads for the Lord to turn away His judgement from the people. The basis of Moses' plea is seen in these verses. He pleads the power and the promise of the Lord. This was the answer to the stubbornness, sin and wickedness of the people. The people of the land of promise will see whatever may happen to the people as an indication of how the Lord thinks of His people. Rather than remember the greatness of His power that was seen at the Red Sea particularly, they will judge that He could not bring them into the land of promise. Rather than recall the love that kept them for four hundred years, they will see judgement that destroys in the end. The only plea now is that the Lord has seen fit to call the people His own. He will be judged by what happens to them.
How often do we intercede for others before the Lord?

Memory Verse: 'Thus I fell down before the LORD forty days and forty nights, as I fell down at the first; because the LORD had said he would destroy you', Deut. 9. 25
November 10.	Deuteronomy 10. 1-11.
 The Second Law.
Moses recalls how the Lord told him to return into the mount with two tables of stone. The Lord will give the same law a second time. Moses must also make an the ark of wood and he must place these tables in the ark. It is clear from other scriptures that this is the ark of the covenant which was placed in the tabernacle. The primary function of the ark is to keep the tables. This is necessary because the law was the basis of the covenant that the people had agreed. In the mercy of the Lord, He had also provided a covering for the ark. The demands of the law were answered, in picture, by the mercy seat and specifically by the blood being sprinkled on the mercy seat. On this basis, the Lord would journey with the people.
Moses fulfilled the command of the Lord. He made the ark and he took the two tables into the mount. This gives us a fresh insight into the sequence of events. If we had only read the account in Exodus, we might have thought that Moses went up immediately. It appears that he actually went up to intercede and then a second time to receive the commandments. This underlines for us the importance of a right relationship. It is only after the intercession of Moses that the Lord could give the law again. The relationship had to be re-established. The basis of his intercession was on the ground of promise rather than law. The people are still unwilling to accept that they cannot fulfil the demands of God. This is why Moses goes up for the third time and receives the commandments again. 
The Lord then writes the commandments which He had previously given on the tables. The original tables had been broken because of Israel's sin. The second set of tables are covered by the mercy seat so judgement is deferred. Sadly, the nation has never, to this day, recognised the reality of this truth.
Moses returns to put the tables in the ark that he had made. They had remained there until the day when Moses spoke. The later history records that they were still in the ark when it was placed in the temple in the days of Solomon. The demands of God cannot be violated. They stand for ever. We rejoice in the assurance that the time will come when we reach our home and we will not need provision for our journey. The time will come when the hope of resurrection is realised so we do not need the assurance of its promise. Whatever else may pass, the character of God stands unchanged. The righteous demands and the love of God will never fail. 
Moses now reminds the people that Aaron had to die for his part in their idolatry. We move through nearly forty years from the giving of the law to the death of Moses. The only other significant event is the call of Levi to the service of the sanctuary. They heeded the call of Moses to separate and the prophecy of Jacob that they would be scattered among the tribes was fulfilled. A sentence of judgement became a privileged call because they repented and proved themselves to be faithful to the call of the Lord.
Moses is sent down from the mount to lead the people on their journeys into the inheritance that the Lord has promised. The Lord still intended that the people should inherit the land. 
How much of the Lord’s mercy is seen in our dealings?

Memory Verse: 'And the LORD said unto me, Arise, take thy journey before the people, that they may go in and possess the land, which I sware unto their fathers to give unto them', Deut. 10. 11
November 11.	Deuteronomy 10. 12-22. 
The Desire of the Lord.
Moses now gives the children of Israel a statement of what the Lord desires from them. Although it was said to Israel at first, the principles are unchanged for us today. If we fail to meet these, we are failing to fulfil what the Lord desires irrespective of what else we do.
The fear of the Lord is basic to every true desire to please God. We must have a right appreciation of Who He is and what He expects from us. If we are genuine in our reverence for the Lord, everything else will fall into place. If we are not, then every other action will be nothing more than outward show.
The evidence of true reverence will be that we walk in all his ways. We cannot choose what we obey. It is easy to become satisfied with our walk. We list the things that we do as if this is enough. The Lord is looking for a steadfast walk that recognises our failings and seeks to correct where we do not walk in His ways. We must walk according to every principle that is laid down in His Word without question. 
The root of true obedience is love. If the heart is right, we will find it easy to fulfil what the Lord expects. If the heart is wrong, we will find that it becomes a chore to be endured. The testimony to the Lord has often been marred because the world looks at the saints and sees the evidence that we are not truly committed to our Lord from the heart.
When the heart is right, our service will be whole-hearted. We can go through the motions of obedience but we will never know the blessing that should be ours unless we follow these steps. If we emphasise the service that should be undertaken, we will generate a form of legalism. We will open ourselves to the charge that we have a form of godliness without the power.
If our appreciation of the Lord is right, we will fear Him. This will lead to a right walk before Him and a love for Him which will motivate our service. We will then be ready to give heart and soul to His service..
Moses reminds Israel that their position of privilege comes from what the Lord has done out of love for their fathers. They may be under law, the only basis of blessing is what the Lord has done. The heart must be put right before the Lord. If the heart is right, actions will follow. If the heart is not right, actions are of no value in the sight of the Lord.
The Lord is looking for His people to show mercy. The account in Exodus may suggest that the Lord makes rigid demands on His people. It is clear here that He demands acts of mercy. The people in the days of the Lord had forgotten this. This is why He condemned them so clearly. The Lord used three quotations from this book to resist the devil, whereas the people in general neglected its message. We have the same duty to care for the fatherless, widows and stranger today. This shows the heart that is right with the Lord. Mere conformity to an outward form of practice counts for little as it can easily be imitated.
Are we careful to live in a right spirit before the Lord?

Memory Verse: 'And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul', Deut. 10. 12
November 12.	Deuteronomy 11. 1-12.
The Remembrance of the Lord.
Moses emphasises the importance of love for the Lord. This lies at the basis of every other command. The Lord Himself pointed this out when a lawyer asked for the greatest commandment, Matt. 22. 36. The evidence of love is that they keep the charge of the Lord. He has set out a covenant which will ensure that the people enjoy the blessing of the Lord. The only way in which they will ever achieve this is when they rest in His strength. The flesh will never do this. The law therefore exposes their failure. We have the advantage today that we are indwelt by the Spirit of God so we have His presence to help us as well as the life of God in us. This was never true under the law because the law offered no basis on which it could be obtained. Once again, the charge is broken down into statutes, judgements and commandments. There is no scope for failure. The people must fulfil every demand of God in every part of every day. The law is a harsh master because it teaches the lesson that God cannot compromise His character.
If the Lord sets out a charge, He also ensures that the people have good reason to accept it. He has proved Himself in the many tests of the wilderness journey. Moses is speaking to people who have seen the power of the Lord. It is possible that there may be an excuse if the message came to those who only knew the Lord in a second-hand way. The fathers must ensure that the children are aware of His character but they have learned it directly.      They have seen the Lord instruct and correct the people when it was needed. They have all the evidence that they could want of His greatness and power. There is no reason not to trust Him. 
Moses reminds them about the way in which the Lord dealt with Egypt. He brought the country to its knees by sending plagues because Pharaoh refused to obey the Lord. When Pharaoh tried to go back on his word, the Lord destroyed both him and his army at the Red Sea. Both in terms of the signs that He gave to warn, and in terms of the overthrow of the army in the Red Sea. It is good to see the power of the Lord at work on behalf of His own people, it is clear that Egypt had not recovered from the effect at the time when Moses spoke to the people.
Israel was not exempt from the demands of God. Dathan and Abiram were swallowed up because they tried to oppose the authority of God in Moses.
The warning is that the people must ensure that they fulfil the word of the Lord carefully. The character of the land is vastly different to Egypt. These people have only known the land of Egypt where the crops were watered by the efforts of men. In the land of promise, the crops are watered by the rain. They will not need the river to supply the water for the land to produce its fruit. The lesson for us is simple. Egypt speaks of a world that is self-sufficient. Men use their own ingenuity to achieve their desires. The people of God can do nothing to create fertility. We depend upon the showers of rain that the Lord sends down. We must not fall into the temptation of trying to create fruit by our own efforts. Only the Lord can give the increase.
Are we resting in the faithfulness of the Lord?

Memory Verse: 'Therefore shall ye keep all the commandments which I command you this day, that ye may be strong, and go in and possess the land, whither ye go to possess it', Deut. 11. 8
November 13.	 Deuteronomy 11. 13-32.
The Blessing and the Curse.
Moses now assures the people that the Lord will give them all the rain that they need if they obey Him. He wants to bless them. He wants them to enjoy the provision that He makes. The flesh  is always at enmity with God, so it will tell us that He is making harsh demands. It will try to persuade us that partial obedience is enough. In reality, we are only cutting ourselves off from the blessing that the Lord wants to give us. He asks for complete obedience from every party of our being. There is no value in putting in a show. There is no blessing if our heart is not in what we do. 
The Lord promises early and later rain. The early rain waters the ground so that the seed germinates and starts to grow as it should. The latter rain ensures that the growth continues  to a full harvest. We are living in days when there can be professions which start to show signs of life but fail to come to a full harvest. Very often this may be because there is no real work of God The evidence is an outward form of obedience. It may also be because the cares of the world overtake the true saint. This is often because older saints set an example which encourages the younger saints to live at a lower level than the Lord expects. The Lord is looking for a harvest of fruit for His glory. He warns that there will be many traps into which the people can fall. For Israel, the danger was idolatry. For us, it is not the blatant idolatry of Canaan but it is the idolatrous practice of giving a place that belongs to our Lord alone to anything of this world.
These commandments must control the motives of the people. The Lord tells them that the heart and soul comes first. The Jews lost sight of this. They followed a form of teaching that diluted the commandments into suit those who set out the demands. This happens on many occasions among those who profess the name of Christ today. It may be genuine believers who set one set of principles above others. It may be those who are  interested in no more than a form of obedience. We can be certain that the Lord will not be deceived. It may be that we lose reward. Sadly, there will be many who are never truly saved and lose an eternal destiny. The commandments are so important that the people must have a constant reminder of them. Peter shows this principle as he writes his epistles, 2 Pet. 3. 1. The Jews made an outward show by enlarging their borders and phylacteries. The Lord exposes their folly because they failed to act on what they professed. 
If they are prepared to obey, the Lord promises to bless and to expand their borders. He has set out the full scope of the inheritance. It must appear utterly impossible when they listen. Under David, they nearly saw a fulfilment of this, which was maintained under Solomon. The disobedience of Solomon and the later kings led to a divided kingdom. They fought among themselves instead of overcoming their common enemies. They even called on their enemies to help in battle against their brethren.
The charge is left for Israel to digest. They must choose between a blessing and a curse. The blessing is to be proclaimed from mount Gerazim, the curse from mount Ebal. Here is the choice. Gerazim means cutting down. They can only be blessed if their enemies are  destroyed, Ebal, stony, speaks of barrenness if they disobey.
Do we really believe that our Lord desires to bless us?

Memory Verse: 'A blessing, if ye obey the commandments of the LORD your God, which I command you this day', Deut. 11. 27
November 14.	Deuteronomy 12. 1-14.
The Place of Sacrifice.
Moses emphasises the need to remove every trace of idolatry from the land. There are two reasons for this. Firstly, the nation is holy to the Lord so they must not allow any form of idolatry among them. Secondly, even the  evidence of places where idolatry was practised in the past might be sufficient to tempt the people back into some form of idolatry. The later history shows the wisdom of this advice. The people did not remove the evidence of idolatry and soon they were ensnared in the practices of their predecessors. The places of idol worship show the character of the devil. Mountains and hills reflect the idea that the people can approach God. The idea is that the higher the place, the nearer they are to God. The altars under green trees suggests those who hide their idolatry. This reflects the fact that there are some who realise that their idolatry is wrong, but they still want to follow it.    We can see how this is reflected in today's society. There are many who make the exact claim that the open spaces draw them closer to God. While this can be true,  it becomes an idolatrous practice when this displaces obedience to the word of God. The second type of location reflects many things which we can practice in the home and think they will not affect the company of the saints. The teaching of 1 Corinthians shows us clearly that every aspect of our personal life affects the gatherings of the saints. This is why there is so much teaching about our home and social conduct in the first ten chapters before we are told about the gatherings as such from chapter 11 onwards.
It is against the same background that we find the first reference in the book to the place that the Lord chooses. This is a subject that is mentioned on eight distinct occasions in the book. There are six repetitions of the idea within this chapter and twenty-two references to this within the book as a whole. This highlights how much importance the Lord sets on the subject. The Lord will determine the place where He will have the people to gather. They must come to that place for their sacrifices in order to avoid the dangers of idolatry,.
This is significant for us today. The Lord expects us to gather in a place where He has set His Name. Israel only had one place to gather throughout their land. Today it is a place where the believers meet with the Lord in obedience to His word without any man-made organisation to control the gathering. He should be given absolute authority although there will be elders who guide the saints into the truth of God's word.
This is the distinctive feature of a New Testament church.  today. We must not make proud claims in terms of Scriptural pattern or order. We should gather to the Person of our Lord and reject any man-made division.
The place is seen here in relation to the burnt offering. This is the basis their of acceptance in the sight of God. The simple test of truth is seen to be the Person of our Lord. We are at liberty to gather with any who meet in a place where He is given His place. We should be ready to receive any on the same basis. There is no place for denominational distinction but we should recognise the reality and sincerity of those who may not be directly associated with companies that are known to us.
Are we careful to recognise that the Lord alone is Sovereign among His people?

Memory Verse: 'But unto the place which the LORD your God shall choose out of all your tribes to put his name there, even unto his habitation shall ye seek, and thither thou shalt come', Deut. 12. 5
November 15.	Deuteronomy 12. 15-25.
Further Provision for Killing.
Moses outlines the provision that the Lord makes for eating meat. Both clean and unclean people may eat meat as long as they obey the instructions that the Lord gives. The lesson is that the Lord desires that we should feed on Christ at all times. We must not limit communion with Christ to times when we meet with the saints. If we do this, we shall rob ourselves, the Lord and the saints of what we ought to offer.
There are two sets of instructions to ensure that this is done in an appropriate way. The first requirements must be observed from the time when the nation first enters the land. The later ones provide for a time when the borders increase. At that time, the requirement to go up to the place of gathering may not be feasible for every occasion. This shows the mercy of the Lord in making allowance for physical limitations. It is a lesson which was lost by the time that our Lord walked on the earth.
The first commandment is that they must pour out the blood on the earth. This cannot change, The people are not allowed to eat blood. It is agreed by the apostles and elders when they meet with Paul and Barnabas, Acts 15. 20. The reason is that blood is the price that God requires for sin. The lesson that He is teaching points on to the ultimate price that would be paid. We are redeemed 'with the precious blood of Christ', 1 Pet. 1. 19. The Lord is ensuring that the value of that sacrifice is honoured by the people. We must ensure that we are equally careful to uphold the honour and the holiness of our God in all that we do and teach
The second requirement is that they must eat the tithes in the place that the Lord appoints. The lesson here for us is that we must be careful to give priority to the gatherings of the saints. The first reason for this is that it shows our desire to honour our Lord. In addition, we join with others to bring a united appreciation of Christ which honours Him, enriches the saints and bears witness to the world. It is noteworthy that Paul expects unbelievers to observe what is happening and worship God as a result, 1 Cor 14. 25. An additional benefit is that we will receive guidance and help from the ministry of others which will enhance our own personal testimony.
The third requirement is that the people take care of the Levites. These are men who are occupied in the service of the Lord. They may serve directly in the sanctuary. They may move among the people to teach the word of God. The people must support them in whatever capacity they serve. The lesson is taken up by Paul in 1 Corinthians chapter 9 in respect of the apostles. He explains that the saints have a duty to support those who serve. Just as the Israelites were responsible for ensuring that the Levites did no suffer in Israel, so the saints are responsible for ensuring that none suffer as a result of service which they perform within the assembly. This is true in respect of expenses for the speakers who are invited to visit. There are other aspects in the New Testament. Paul raises the question of elders who spend themselves for the benefit of the saints, 1 Tim. 5. 17. There may be other circumstances where saints incur expense for the benefit of the saints or the testimony. We should be alert to such situations and ensure that no one suffers hardship for their service.
Are we careful to support those who are involved in the service of the Lord?

Memory Verse: 'Take heed to thyself that thou forsake not the Levite as long as thou livest upon the earth', Deut. 12. 19
November 16.	Deuteronomy 12. 23-32.
The Importance of the Blood.
The importance of the blood is stressed again. The reason given here is that the life is in the blood. This has two aspects. Firstly, the Lord is emphasising the sanctity of life. He sets a value on it which means that He will not allow men to eat it. The underlying reason is that the sacrifices in general required blood to be shed. Sin had brought death. The only answer is that a substitute dies in the place of the sinner. The Lord forbids blood because He wants the people to understand the lesson that they will never merit acceptance under law. They will be under a sentence of death apart from the blood of sacrifice. The reference to the later generations only serves to underline that there will never be any other basis for a  man to be accepted. It is not that this generation are any worse than another. Every man is under the same sentence in the sight of God.
There is a further requirement. If any one wants to dedicate anything to the Lord or to make any form of vow or offering, it must be done at the appointed place. The holy things are those items which a man may dedicate to the Lord for any reason. There are a number of reasons for this. Some of these are prescribed. The law made demands which a man must fulfil. Any first-born had to be redeemed or offered to the Lord as a recognition that the Lord had delivered the first-born of Israel when He judged Egypt. Every man had to bring a tenth of his increase. No exceptions were allowed. These remind us that a true believer will always be marked by gratitude for salvation and for the goodness of the Lord. Beyond the demands of the law, a man might bring a peace offering as thanks for some evidence of the goodness of the Lord. The vow would also be accompanied by a peace offering. This would be when someone chooses to go beyond the demands of the law in his devotion to the Lord. Our Lord clearly teaches that a true appreciation of what He has done  means that we would understand that we can never give enough in gratitude. Sadly, we can often take His goodness for granted. The burnt offerings must be laid on the altar in full. The flesh and the blood are given to the Lord. The man who brings the sacrifice, or peace offering, is allowed to eat it but it must be in the place that the Lord chooses. 
Moses explains the reason for this. The Lord is not making an onerous demand. He knows the tendency of the human heart. He is making a law which will remove the danger of falling into the idolatry of the earlier nations. Sadly, the history of Israel only proves that the Lord was right in His assessment. They began to build altars in places that they chose and the worship of the Lord deteriorated into idolatry. It is sad to notice how often the people raised high places and groves even when there was a good king on the throne. Even a good king like Solomon went to a high place at Gibeon. Some acted to remove the places where idolatry was practised. Most of the prophecy of Isaiah was during the reign of good kings yet the people were still following their idolatrous practices seemingly even when the kings were trying to restore the worship of the Lord. The Lord knows our heart and offers safeguards if we are ready to listen to Him and obey.  Everything that He asks is for a good reason and the only safe course is complete obedience.
Let us take heed that we maintain a faithful adherence to the Word of God without adding or taking from it.

Memory Verse: 'Only be sure that thou eat not the blood: for the blood is the life; and thou mayest not eat the life with the flesh', Deut. 12. 23
November 17.	Deuteronomy 13. 1-11.
False Prophets.
Moses now gives clear warning about dangers from idolatry. The people know that this is wrong but the Lord knows that we may be swayed by specific arguments. He directs Moses to address the two most common reasons why a person may be tempted to go against the law of God. 
The first concern is when someone claims to be a prophet and works a sign to confirm it. Clearly, if the sign does not happen, the people would not be tempted. The danger is that the sign is fulfilled. At this stage, the true nature of the man is exposed because he tells the people to go after other gods. This may appear to be a simple issue but the deception of the flesh is such that it immediately assumes that the Lord must be at work. In addition, it is likely that the nature of the deception will be more subtle than the simple statement. The previous verses have warned the people to remove every evidence of idolatry. They must not think that they can use the ways of idol worshippers in true worship of the Lord. We are often faced with a similar test today. There are many practices which imitate the signs that the Lord gave. It may be that the Lord allows a person to be healed in a miraculous way. We cannot dismiss every miracle as false. What we must do is to reject any teaching that contradicts the Scripture. If a man uses the evidence of miracles as a credential to promote  any one other than the Person of Christ, we must refuse it. The word of God is clear that the work of the Holy Spirit is to glorify Christ. If someone claims to promote the Holy Spirit rather than Christ, we must refuse their claim as contrary to the word of God. 
Moses explains that the Lord will test the obedience of Israel. He may allow these things to occur so that He can prove the reality of their obedience. If they only obey in an outward form, they will be tempted to follow this. The flesh will use the sign to justify its desires even when it contradicts the word of God. We must never make excuses for any failure to follow the Scripture faithfully. The Lord does not allow us to compromise with the truth for any reason. In III John, Diotrophes was trying to prevent the saints from obeying the word of God. In this case, some were put away from the company for their obedience, 3 John 9,10.  In such a case, we need to ensure that our heart is right with the Lord and to obey Him in whatever way He leads us.
Any one who acts in this way must be put to death. No compromise can be permitted. We are not in a position to put someone to death today and the Scripture does not expect this. Such a person must be put away by the saints from their company. Titus makes it clear that the elders will teach in a way that exposes the true character of such men. When this is made clear, the saints must act on what they have learned. It is not the prerogative of any individual or group within the company to act independently of the whole body of saints.
The next verses apply the same teaching when the evil arises within the family. The other members of the family should take a lead in exposing the error and ensuring that anyone who does this is put away. Obedience to the Lord must take precedence over family ties.
Are we watching for the wiles of the devil?

Memory Verse: 'Ye shall walk after the LORD your God, and fear him, and keep his commandments, and obey his voice, and ye shall serve him, and cleave unto him', Deut. 13. 4
November 18.	Deuteronomy 13. 12-18.
Searching Out the Idolatry.
Moses now reminds the people that idolatry is so serious that if a city is guilty, the other cities must take action. It is not enough for that the purity of their own city is maintained, the people must protect the whole land. 
As a general principle, it is important that any rumour must be verified first. There are two dangers which we need to avoid in this context. It is possible that we hear a rumour and ignore it completely. This may be because we do not think it would happen in such a place or with the person who is accused. This is not acceptable because the name of the Lord is shamed by sin. If sin has taken place, it must be dealt with in a proper manner so that the Lord is honoured. Equally, we may hear a rumour and immediately decide that it must be true. Again, this may be because the person who reports the issue is normally reliable. This  could result in a hasty action which needs to be retracted. It could result in a rift that should never have happened. In either case, the Lord is shamed by the action.
In the specific instance quoted, the people had to investigate thoroughly. They must ask the right questions to determine what is happening. They must search to see if there is any evidence that the answers are not true. They must then ask diligently to ensure that they have a complete and accurate picture. The language here makes it clear that this will not be a quick action. They must neither dismiss the accusation nor accept the answers at face value without good reason. This will involve finding the origin of any accusation. It will involve checking all the evidence and coming to a balanced conclusion.
If the allegation is established and the city is found to be guilty of idolatry, even the cattle must be destroyed. This shows the evil of idolatry in the eyes of the Lord. It is this serious because the devil himself is behind the idolatry. Historically, many idolatrous practices have come among those who profess the name of Christ. The devil will use this as a basis from which he may introduce the man of sin into the affairs of men. Israel were asked to act in a way that appears harsh. We can see the reason for such a demand. We need to be alert to its dangers for us today. 
The judgement is further extended to include the spoil of the city. There must be nothing which has been associated with idolatry left. The idolatrous practices have brought the judgement of God upon the place. It must never be rebuilt. The actions warn us today of the danger of compromise with that which is contrary to the word of God. 
The danger is that if this is not carried out is that the rest of the nation will become associated with the sin of the city. They are likely to fall under the chastening hand of the Lord because they failed to remove the idolatry. We need to avoid such associations. They will lead us into the same dangers. The principle of Scripture is always that more light brings more responsibility, so we cannot excuse failure in this way. We do however need to recognise that this is not the way in which we treat other true believers. We must distinguish between idolatrous acts and sincere obedience to the word of God which does not follow what we practice.
Are we careful to avoid every form of idolatrous association?

Memory Verse: 'When thou shalt hearken to the voice of the LORD thy God, to keep all his commandments which I command thee this day, to do that which is right in the eyes of the LORD thy God', Deut. 13. 18
November 19.	Deuteronomy 14. 1-20.
Demands of Holiness.
Moses now reminds the people that they belong to the Lord. This has implications for their conduct. The first is that they must not cut themselves. This is illustrated in 1 Kings chapter 18 when the priests of Baal cut themselves in a frenzy because Baal did not answer. It is an evidence that they are praying to a god who is not real and living. Israel can be certain that the Lord hears their cry as Elijah proves at that time.  They must not shave between their eyes for the dead. This is another illustration of the limitations of idols. They are powerless in the face of death. We trust the living God Who can raise the dead. They must not make any mark of despair because it denies their God. The reality of this is even more true for us today,. We trust in a Saviour Who has conquered death so we should not sorrow in the same way as those who have no hope. Our sorrow is the sorrow of temporary separation. The way in which we conduct ourselves at these times shows the reality of our appreciation of our Lord. Like Israel, we are in a privileged position as the children of God. We need to recognise that what we do can undermine what we profess.
The next subject is food to be eaten. This may appear to be unrelated, but the lessons for us are closely linked. The Lord tells them not to eat anything which is an abomination to Him. He then defines what is and what is not acceptable. There may have been sound reasons for these limitations as far as Israel was concerned. The picture for us is certainly instructive. They can only eat animals which have a cleft hoof and chew the cud. The first requirement suggests the need for discernment and separation. We cannot feed on anything that the world offers. We need to ensure that it is consistent with the character of God. If there is no separation from evil, then we will be drawn into sin. This may often happen subtly, but  the standards that God sets are intended to keep us from danger. We cannot expect the Lord to  keep us from evil if we go as close to the boundary as we can. The idea of chewing the cud suggests the thought of meditation. We must not simply read what the Lord says, we must take time to think on it until it becomes a part of us. This is 'feeding on Christ'.
As far as the sea is concerned, only fish with fins may be eaten. The picture here is that these creatures are fitted for the sea. There are a number of mammals such as whales which live in the sea but still have to rise to the surface in order to breathe. These are unclean in the eyes of the Lord because they are not specifically fitted for the sea. The lesson here is that we are called to live in a different scene to this world. We must live as the citizens of heaven. This must be seen in our conduct as well as by our profession. We can only fulfil this when we walk by faith after the Spirit and not after the flesh in our own strength.
As far as fowls are concerned, the requirement is that they must not eat flesh. This is similar to the requirement that an animal must chew the cud as these are vegetarian. Originally, the Lord made provision in the herbs and fruit to feed the whole creation. It is only because of sin that any eat flesh. The Lord never takes pleasure in any who promote themselves at the expense of others. He is looking for us to live at peace with all men. This is not a reason to be vegetarian because, in this context, a vegetarian diet is a denial of the corruption of sin.
Are we careful to maintain a consistent walk before the Lord?

Memory Verse: 'For thou art an holy people unto the LORD thy God, and the LORD hath chosen thee to be a peculiar people unto himself, above all the nations that are upon the earth', Deut. 14. 2
November 20.	Deuteronomy 14. 21-29.
Tithes and Payments.
There is one final warning about eating food. They cannot eat anything which dies of itself. This has an obvious explanation in terms of hygiene. The Lord was avoiding the danger that they people might pick up a disease from the dead body. There is a significance for us today. It teaches us that we are in a world that is dead in sins. The course of this world, directed by the devil, leads to death, Eph. 2. 1, 2. We need to avoid taking part in things which may corrupt us. This may be blatant evil, but there are many subtle ways in which the ways of the world can corrupt our thinking. These are more dangerous in the sense that we can fail to recognise their effect.
Moses follows with the commandment to ensure that they tithe accurately. It is clear from the later books of the Old Testament that they failed to do this. The Lord warns through Malachi that the people were was robbing him. Their offerings consisted of animals which were of no value to themselves. Instead of showing their appreciation of the Lord, they effectively showed that He was of no consequence to them. We have a number of clear messages in the New Testament to indicate how we should show our appreciation. The foundation for every other offering is that we present our bodies as a living sacrifice, Rom. 12. 1. This is in view of all that the Lord has brought to us in the gospel. We need to be careful to show our appreciation in the way that our Lord desires. Every act of service must be done out of a true appreciation of Christ. This includes our public worship and thanksgiving, any public speaking, any acts of kindness and good that we may have opportunity to do. If we do any of these things out of duty or for any other reason, we are failing in our calling. They must bring the tithes to the place that the Lord chooses. They are showing that the Lord has the first place in their lives. They will not enjoy anything of what He has provided until they have returned to give thanks for His goodness in giving it. This has a lesson for us. All our service is linked to the place where we meet with the Lord and His people. This does not mean that we cannot work for the Lord at any other place. It does mean that any work we do will reflect on the Lord and on the company of saints with whom we meet. We may undertake service in another sphere. Our employment and our social life must all be under His control and performed as service for Him. If we fail to do this in a way which is for His glory, we are denying any profession we may make when we meet with His people. This is the reason for the sequence in 1 Corinthians. There are four chapters that deal with our relationships with each other. This is of prime importance. These are followed by six chapters that deal with social issues. It is only after all of these matters have been put right that Paul, by the Spirit of God, deals with the gatherings of the saints. Even then, he starts with a statement of the headship of Christ which is key to every other truth.
Moses reminds the people again that they must provide for the Levites. We are responsible to ensure that those who serve the Lord do not lose as a result of this. He includes the fatherless and widows at this time. It is sad when some are left to suffer while others live in prosperity. The Lord does not expect the saints to give so that others prosper while we are in need, but He does look for us to ensure that we are not living in excess while others suffer want..
Are we careful to give to the Lord all that we ought in our lives?

Memory Verse: 'Thou shalt truly tithe all the increase of thy seed, that the field bringeth forth year by year', Deut. 14. 22
November 21.	Deuteronomy 15. 1-11.
Provision for the Poor.
Moses now outlines the law that the Lord has decreed so that the poor receive mercy. The previous chapter ended by reminding the people of their duty to the Levite, the widows and the fatherless. Now we find instruction for the poor so that they are not oppressed.
The basic principle is that there is to be a release at the end of every seven years. This must be allowed for any of the people. This highlights the principle that we must view each other as members of the same family. It was true for Israel in a physical sense. Even as the nation grew, they were united by the common parentage and by the fact that they all depended on the same God. The unity of the nation must be maintained. There will always be poverty but it must never force one of the people to go to a stranger. They are promised enough to satisfy their need and to provide for others as well. The Lord makes clear that this principle is equally true for us today, John 13. 35. The way in which we show our love for each other is a testimony to the fact that we are truly His disciples. We need to recognise that the Lord gives to us for the mutual blessing of all. 
There is no obligation to provide the same for a stranger. Israel faced some who were enemies and only wanted to destroy them. We should be ready to help where we can, but we must also recognise the need for wisdom. There are unscrupulous people who will try to take advantage for their own ends. We should not ignore a genuine plea, but we should do what we can to ensure that a request is genuine before we act. 
The Lord assures the people that they will not suffer for this. If they obey His word, He  will ensure that they are recompensed. He will never be in debt to any. As far as Israel were concerned, this was a material promise in view. They depended on the Lord to provide for their needs. If the harvest failed, they might suffer if they gave to those in need. As far as we are concerned, the promise is spiritual. We may not see material prosperity, but we will certainly lay up treasure in heaven if we fulfil this request of our Lord. 
The Lord warns about the danger that they may be tempted to hold back because the seven years is nearly complete. There will be occasions when it is certain that someone will never repay the debt. There will be other times when the person will be certain to fulfil his obligation. These considerations must not affect our judgement when we deal with our brethren in the Lord. We must not refuse neither must we be guilty of not giving all that we can. John takes this up in his first epistle. He points us to the cross and tells us that our action must reflect the love of God. If God gave us unconditionally, then we must be prepared to do the same for our brother. If an Israelite failed to fulfil this, he faced the prospect that the Lord would judge him for his action. Instead of an abundance, he faced the prospect of poverty. As far as we are concerned, a similar principle is true. We will lose the power of our testimony if we fail to fulfil what the Lord expects from us. We certainly cannot expect others to listen to what we say if we fail to practice such a fundamental principle of the Scriptures.
Are we careful to remember the poor?

Memory Verse: 'For the poor shall never cease out of the land: therefore I command thee, saying, Thou shalt open thine hand wide unto thy brother, to thy poor, and to thy needy, in thy land', Deut. 15. 11
November 22.	Deuteronomy 15. 12-23.
The Hebrew Servant. 
Moses now reminds the people how they should treat another Hebrew who agrees to serve because they are in debt. They may be sold to one of their own people for a period of up to seven years. At the end of the seventh year, they are free to go out. The master is also responsible to ensure that they are provided for at that time. They must have meat, grain and wine. The reason for this is that the people should remember that they were all in a far greater bondage until the Lord intervened.
There is an obvious challenge for every true believer. We were in bondage to sin. We had a debt that we could never pay. A price was exacted and our Lord has willingly paid that price on our behalf. If the Hebrew was willing to give another man six years service in order to pay his debt, how much more should we be ready to give for our Lord. The idea of seven is a complete cycle. The lesson for us is that our Lord has a claim on the whole of our life. We are not in a legal bondage, but true faith will willingly give Him this. Where  there is no such yielding to Him, we must question the reality of a profession. The provision that the master makes reminds us of the wonder that any service that we may yield to our Lord will be far more than recompensed in all that He gives for eternity. 
At the end of seven years, the servant is free to go out but he cannot take anything that has come to him in those years. If he has a wife and children, these must be left in the master's house. The master has a duty to provide for his nerds liberally, but the servant has to accept  that everything he takes will be on the ground of grace. If he wants to retain his family, he must accept the authority of the master forever. He cannot work to earn family. Once again, we can see the lesson for us. We have a choice to make. There are many who make a profession but they only serve under bondage. They do not accept the claims of Christ. They are looking for a time when they can return to the old ways. These were the false teachers who brought trouble to the Galatian believers. They tried to bring them back into bondage to the law. When they did this, they undermined the gospel of the grace of God. In contrast, everyone who is born again becomes a child of God. We are  brought into the family of God. Like children, we are willing to live in the house, not out of duty but out of love for the One Who has made us His own. 
There is a sense in which we can apply this to our Lord. Psalm 40 tells us how He willingly submitted to the demands of service so that He could bring us to God. He became a servant in every respect, going further than the law demanded out of love for His bride. 
The final verses deal with the firstlings. These belong to the Lord in view of the Passover. They cannot be used in any form of servile work. They must be brought to the place that the Lord has chosen. They cannot be eaten in their homes. If any blemish is found, it will make the offering worthless. It must be perfect because it speaks of the perfection of our Lord Jesus Christ. Anything less than this was robbing God. The lesson for us today is that we must bring our best to our Lord in devotion or we are robbing Him.
Do we serve out of duty or out of willing love for our Lord?

Memory Verse: 'And thou shalt remember that thou wast a bondman in the land of Egypt, and the LORD thy God redeemed thee: therefore I command thee this thing to day', Deut. 15. 15
November 23.	Deuteronomy 16. 1-12.
The Early Feasts.
Moses now reminds the people that they must observe the month Abib. This is the month in which the Lord brought them out of Egypt. He made it the first month of the year at that time. The way in which the instruction is given indicates that the people are expected to remember this. It is a reminder for us that we must never forget the day when our Lord made a new start with us. It is easy to become so accustomed to being saved that we forget the real meaning. We need to remember constantly what was accomplished for us. We must especially remember that we began a new life at that time. We must live in such a way that we show this clearly to all who see us. We cannot accept a profession which is not matched by the life that we live. Only the Lord knows the reality, but He does warn us to look for fruit in the life, Matt. 7. 20
The people have to keep the Passover in the place that the Lord has chosen for Himself. It is not enough for the people to eat the Passover in their own homes. They must go to meet with the Lord in the place that He appoints. This is the principle that the Hebrew writer alludes to when he warns the saints not to forget to assemble together, Heb. 10. 25. There are many important aspects of the Christian life. He emphasises faith and love, but he takes care to tell the saints that the gatherings must not be overlooked.
The people must ensure that there is no leaven. This is a reminder of the need for sin to be put away. It is true in the personal life of every believer. One of the clearest evidence of true conversion is when the person turns away from the sins of the past. It is also true for the saints collectively. We cannot allow sin to remain among the people of God. Clearly, we all fail. There is no thought that the Lord demands sinless perfection. It is notable that when Paul gives instruction about the breaking of bread, he tells the saints to examine themselves and so eat, 1 Cor. 11. 28. John tells us that we have immediate forgiveness if we confess our sins, 1 John 1. 9. There is no indication of a need for any prolonged period in which we may make amends for failure as long as our confession is genuine. It is interesting that Paul appears to be more concerned that someone who has fallen may be discouraged if they are not restored to the fellowship in a timely fashion. The idea of bread of affliction reminds us that we must take care to examine ourselves. This is not a casual matter.
The people must eat roast lamb, speaking of Christ in His sacrifice. They must start and end with a sabbath to remind the people that it is a work of God. They cannot fulfil this in their own strength. 
The next feast comes seven weeks later. This is the feast of weeks or Pentecost. Passover points us to the cross and the start of our spiritual life. Pentecost points us to the beginning of the Church, the first-fruits of the harvest that will be gathered in. Israel were the first to be called, but they will not be first to be gathered. Failure to believe robbed them of their privilege. The Lord starts a new Body, the Church, composed of Jew and Gentile. It is a time of rejoicing before the Lord. Servants join with their masters to recall how the Lord delivered them from the bondage of Egypt. It is all a work of grace with no distinctions.
Are we rejoicing in all that our Lord has done for us?

Memory Verse: 'Thou shalt therefore sacrifice the passover unto the LORD thy God, of the flock and the herd, in the place which the LORD shall choose to place his name there', Deut. 16. 2
November 24.	Deuteronomy 16. 13-22.
The Last Feast.
The last feast to be observed is the feast of tabernacles. This is the celebration of the full harvest. It is a practical reminder to the people that they depend on the Lord to give them a harvest. The Lord taught His disciples that they should be thankful for their food every day. The nation of Israel had promises of material blessing for obedience to the Lord. We have the promise of spiritual blessing but we do not have the same correlation between obedience and harvest. The feast also pictures the assurance that there will be a time of gathering in the future when the Lord has finished His work. He may have set Israel aside for a time but He will fulfil His promise to them. We should rejoice in the assurance that the purpose of God for this earth will be fulfilled. In that day, our Lord will 'see of the travail of His soul and be satisfied', Isa. 53. 11. Let us anticipate that glorious day with gladness of heart.
It will be a time of rejoicing among all the people. They will bear witness to the goodness of the Lord in providing for them. It is a picture of a time when all creation will rejoice as the bondage of corruption is lifted, Rom. 8. 21.
The men must be careful to come to the Lord on these three occasions each year. They are a picture of the dealing of the Lord with them. Passover looks back to the start of His dealings. Pentecost looks at His present work. Tabernacles anticipates the fulfilment of His work. In this way, the feasts picture the three aspects of God's salvation. These are three aspects of one work. If there is a profession without a change of life, we have reason to doubt that a work of God has started. The assurance that the Lord must fulfil His Word gives an impetus to any service that we perform. There will be times of discouragement but the prospect of the completed work will lift our eyes beyond the difficulties of the present, Rom. 8. 18-25.
The final instruction is that they must not come empty-handed. We are not asked to make a journey in the same way as the nation of Israel. We should certainly expect to see fruit in our lives. This may be the fruit of our lips in thanksgiving. It may be the fruit of the Spirit in a changed life. The Lord is looking for both. 
Judges and officers must be appointed throughout the land in order that matters may be dealt with in a right manner. There cannot be any favour. All judgement must be according to the commandment of the Lord. The reason is that this is the basis on which the people will continue to live and inherit the land of promise. The lesson for us today is simple. We must live in a way that is right before our Lord. We must deal with one another in a right way. Only then can we expect to enjoy the fulness of life that our Lord desires for us.
They must not plant groves near to the altar nor set up an image. There is no place for any link with the idolatrous practices of the Canaanites. The Lord knows the heart of man. He sees that as soon as they compromise with these practices, they will start on a path that leads to idolatry. We must be as careful to avoid wrong associations which lead us astray.
Are we living in the joy of the Coming of our Lord?

Memory Verse: 'Three times in a year shall all thy males appear before the LORD thy God in the place which he shall choose; in the feast of unleavened bread, and in the feast of weeks, and in the feast of tabernacles: and they shall not appear before the LORD empty', Deut. 16. 16
November 25.	Deuteronomy 17. 1-11.
Judgement in the Land.
Moses now reiterates the requirement for an offering. Any offering that has any form of blemish is an abomination to the Lord. There are two reasons for this. Anyone who brings a faulty beast is showing a lack of appreciation of the Lord in their offering. Moses has outlined all that the Lord has done for the people. Without Him, they would still be slaves in Egypt. They would have no possibility of escape. It is only the power of the Lord that has delivered them and preserved them. It is only the power of the Lord that will sustain them in the land. If He has done so much, it is an insult to give Him less than the best that they can manage. The same is true for us. We owe a far greater debt to our Lord. He has done far more for us than He has done for Israel. This is why Paul begs the Roman saints to present their bodies to Him. Nothing less will do. In addition to this, they are anticipating the work of Christ. Any blemish in the beast is a slight on the perfection of His character. It is only a picture, but the picture must be accurate. The lesson for us is equally important. We may be guilty of presenting an offering that belittles our Lord in at least two ways. Firstly, we may say things about Him which deny His Person. We could deny any of the many aspects of His person, Anything of this nature is an abomination. Also, we can bring an offering to the Lord which we deny by our actions. We may speak well of our Lord. We may exalt Him in the words that we use. If we act in a way that undermines what we say, we are guilty of bringing a false offering. This is the idea that our Lord taught when He  spoke of worshipping in spirit and in truth. His glory is fundamental to every aspect of our service and witness. 
The serious nature of idolatry is emphasised. If any person is guilty of any form of idolatry, they must be punished. This is true for a man or a woman. There is no option to show any leniency for a woman. Idolatry is a denial of the covenant of the Lord. The person who is guilty has rebelled against the source of every blessing. The language and the thinking here is carried over into the New Testament when both Peter and the Hebrew writer tell of some who made a profession and went back on it. These have openly denied the foundation of the faith. There is no ground for repentance for such. 
The principle of justice is clear. They must take time to ensure that the accusation is correct. They cannot accept a rumour. There is certainly no place for any judgement that is based on suspicions alone. The language here makes it clear that the matter must be proven before action is taken. If there is only one person to substantiate the accusation, the person cannot be put to death. There must be at least two witnesses. We should follow the same principles in any form of discipline.
There may be occasions when the judge is unable to pass sentence. They must bring these matters to the place that the Lord chooses. They are a theocracy. The Lord is the ultimate Judge. The priests act as His representatives. For us, this is a reminder that any such matter must be dealt with by the whole company in the presence of the Lord. If there is not a clear answer, we need to wait for the Lord to provide the answer. We can be certain that He will show us His will if we genuinely wait on Him for direction.
Are we careful to give the Lord His rightful place in our dealings?

Memory Verse: 'Thou shalt not sacrifice unto the LORD thy God any bullock, or sheep, wherein is blemish, or any evilfavouredness: for that is an abomination unto the LORD thy God', Deut. 17. 1
 November 26.	Deuteronomy 17. 12-20
The King.
Moses now warns about men who refuse to accept the authority of the priest or the judge. This cannot be allowed to stand. The Lord rules over the nation so any act of rebellion is against the Lord Himself. The man must die. There is no ground for mercy in such a case. The people must understand that the Lord is to be honoured in all that is done. The action is a warning to everyone else that they cannot set aside Divine order without facing severe  consequences. Clearly, this action is on the basis that the law of the Lord is being upheld. Sadly, the Jews of the Lord’s time would probably claim this as their authority for putting Him to death. They had usurped the rule of God.  John warns at a later day that Diotrophes was setting himself up, 3 John 9, 10. Paul explains how to deal with this when he writes to Titus, Tit. 1. 9, 3. 10. We do not have any authority within the New Testament for any individual or group of individuals to set themselves up as judges. The elders must teach the truth and set an example for the saints. They will act as guides and the saints should follow their lead. They must however show the error clearly so that the saints are convinced.
The next subject follows from this. The Lord gives instruction regarding a king. This was not what the Lord desired for the people. It is interesting that the Lord does accommodate the demand of the people. It reminds us that He may allow certain situations which are not according to His will expressly. He still expects us to follow principles that He lays down.    
The reason for wanting a king is that they want to be like the nations round about. There is a degree of appeal to the human mind in seeing a leader rather than following the law of an unseen God. The first requirement is that the king must be chosen by the Lord, not by the people. In the case of Saul, the Lord allowed them the man of their choice so that they understood the danger of their request. This is a principle that we must note carefully. The Lord may allow us a request that we make so that we learn the folly of our choice. 
The king must not be from outside of the nation. This might appear to be an obvious requirement. We can hardly imagine an Israelite asking for a king from another country. We only have to look at the time of our Lord to see that they had an Edomite ruling as king. The Herodians particularly accepted this without any apparent qualms. There is an obvious lesson for us. We cannot accept the rule of an unbeliever among the saints. We must submit to those in authority, Tit. 3. 1. This does not mean that we allow them to dictate a path that is contrary to the word of God. It does not mean that we accept them as teachers for the saints. Sadly there are many today who have no qualms with such an arrangement. We must avoid this, even if it means conflict with the powers of men.
The king must not seek wealth or horses, the evidence of natural power. He must not take many wives. He must be marked by a knowledge of the law of the Lord which is put into practice as he rules. Sadly, as we read the description of what he must not do, we see a clear picture of where Solomon failed. Solomon failed to fulfil what was asked of the king. He used the wisdom that the Lord gave him to search out natural, not spiritual knowledge.
Are we careful to bow to all in authority over us?

Memory Verse: 'And the man that will do presumptuously, and will not hearken unto the priest that standeth to minister there before the LORD thy God, or unto the judge, even that man shall die: and thou shalt put away the evil from Israel', Deut. 17. 12
November 27.	Deuteronomy 18. 1-22.
Priesthood and Prophets.
Moses reminds the priests and Levites that they will not haw their own portion in the land. They will have a place among the other tribes. They have the responsibility of teaching the people the law of the Lord. They will be supported from the offerings and the tithes that the people bring to the Lord. There is a similar principle today in that Paul explains that those who serve the saints should be supported. This applied to the apostles, 1 Cor. 9. 1-14. It can be applied to elders who sacrifice income to serve the saints, 1 Tim. 5. 17. It also applies today to any who serve especially in teaching and preaching. 
The Levite could chose to leave his own place and serve the Lord where the Lord sets His name. Samuel would be an example of this although it was his mother who made the choice at first. If he does this, it must be something that he chooses to do wholeheartedly. There is no place for someone who is not committed to the Lord from the heart. This is a picture for us of our service. We are called to serve the Lord from the moment of our conversion. He is looking for a commitment that comes from the heart. It is not enough that we are doing what is right. We must do it from a right heart. The example of Hezekiah indicates that the Lord will make allowance for someone who is wholehearted even if they fall short, 2 Chr. 30. 18-20. The word of the Lord to Ephesus shows that He does not take any pleasure if we are right in our action but the heart is not right, Rev. 2. 4, 5. 
The Lord ensures that those who sacrifice for His sake will never lose out. The Levite has a right to fulfil the work of the sanctuary. He should be received to work alongside the other Levites in the service of the Lord. Clearly, his sphere of service is controlled by the commandment of the Lord. Only the sons of Aaron could exercise priesthood. We should always be ready to recognise an exercise to serve the Lord and encourage it.
Moses warns the people that they must not follow the example of the nations of the land. Their practices led to the judgement of the Lord on them. They bring the same judgement against Israel as well. The Lord is not partial although He does allow time to repent.
Moses now points us forward to the Prophet of the Lord. There is One to come Who will reveal the Lord fully. John shows that our Lord is the One Who fulfils this. He introduces Him as the One Who brought grace and truth in contrast to Moses who gave the law. Moses was only a mouthpiece. Our Lord is the embodiment of all that He teaches. He is the final word from God. He carries absolute authority. Nothing can be added to what He has said.
If another prophet comes and speaks against the word of God, the sentence is death. This is true for any who claim to speak in the Lord's name without His authority. It is especially true if someone makes a prophecy and it fails. This is seen with the prophets in the Old Testament. Jeremiah  vindicated himself and exposed Hananiah by giving precise details of his death, Jer. 28. 16. In contrast, the prophecy of Hananiah failed because he spoke against the revelation of God.
Do we recognise the excellence of our Lord over all who went before Him?

Memory Verse: 'I will raise them up a Prophet from among their brethren, like unto thee, and will put my words in his mouth; and he shall speak unto them all that I shall command him', Deut. 18. 18
November 28.	Deuteronomy 19. 1-21.
Judgement in the Land.
Moses now reminds the people of their duty to provide cities of refuge for manslaughter. There are some additional details provided here. The first is that they people must make very careful preparation when they divide the land. This is to be a priority in all the arrangements. They have to separate three cities in the land and ensure that there is a carefully prepared route to the cities. They must take every precaution that they can to ensure that no one dies without receiving justice. The cities will each be in a separate third of the land. This means that every one has a reasonable opportunity to escape and be heard. The picture for us is clear. All men stand as guilty of sin in the sight of God. The wages of sin is death. The picture reminds us that everyone who is condemned will be left without excuse. 
The details of what constitutes manslaughter are repeated. This is to ensure that there is no mistake. A second new detail is included. A relative of the man who was killed has the right to avenge his death. The preparations are made so that he has little opportunity to catch the man before he reaches the city. This would avoid a situation where a second man might be killed and the one who takes vengeance has regrets later. When a close relative is killed, we can understand the immediate response is to catch the person who killed him. After a time, we may recognise that it was an accident. The Lord has no pleasure in death. He wants mercy whenever possible. He makes sure that the people understand this when He sets out the requirements here. The same is true for us. We may have to deal with sin among the saints. We need to ensure that it is done in a way that shows mercy and honours the Lord.
Moses now commands the people to ensure that no landmark is moved after the land is allocated. The Lord gives the land in a way that is just. He wants every person to enjoy the fulness of the land that he has provided. Once it has been allocated, it remains in the family for ever. The land should not be traded. Some will try to lay claim to a portion that is not theirs. This must not be allowed. It denies the provision of the Lord. Even when the land is sold to pay a debt, it must be returned at the jubilee according to the principles set out in the law. We may be guilty of this when we lay claim  to something that is not ours. It could be when someone uses another believer’s work as their own.
The final verses relate to the question of witness. The first principle is that there must be at least two witnesses. If a person makes an accusation but cannot find anyone else to confirm his statement, it cannot be accepted. The second principle is that if a man is found guilty of bearing false witness, he becomes guilty of the charge which he made. It is easy to see why this is a just sentence. The man has intended to make someone suffer for something that they never did. He receives exactly what he designed for his enemy. These principles can readily be applied today when action is needed among the saints. There is great harm to the testimony from those who pass on gossip without checking the truth. If they understood that they would be treated in the way that they expect the other person to be treated, they would be more careful in what they said. In this way, the testimony would be preserved from the heartache that results from unfounded rumours being passed on.
Are we careful to maintain purity in all our dealings?

Memory Verse: 'That innocent blood be not shed in thy land, which the LORD thy God giveth thee for an inheritance, and so blood be upon thee', Deut. 19. 10
November 29.	Deuteronomy 20. 1-9.
Preparation for War.
Moses now teaches the people the principles that must apply to any conflict. They will not inherit the land without a battle. As the enemy approaches, there is reason to fear. The enemy will often have more people as well as horses and chariots to help them. They must not allow the size of the enemy to put them off. The battle belongs to the Lord. He brought them out of Egypt. He has shown that the greatest army of men cannot overcome Him. This is a warning for us that we have to engage in warfare. Our enemy is invisible. They have such power that nations are governed by them. For all this, the cross and the resurrection of Christ assures us that they are powerless. He has defeated every enemy. They are simply waiting for the time when His victory will be seen in its fulness. We may lose sight of this if we fail to consider the reality of the resurrection. This is not something for the future alone. Our Lord wants us to engage in the conflict today. We need to yield wholeheartedly to Him if we are to win the conflict and lay claim to our inheritance in Christ.
The priest takes a lead when Israel go out to war. He confirms the promise of the Lord to fight for them. The officers will then send back any who may be distracted. The lesson here is that the battle is only won by faith. We think of Israel under the law but they had to learn the lessons of faith. The lesson is equally important for us. Even if we are not engaged in a public capacity, we have an important part in the work. The most important aspect of any work is the prayer that accompanies it. The Lord can and will ensure that the rest is in order if we leave everything in His hands. We need to learn His will for what we are doing so that He is glorified. If it comes to us, we are sure to fail.
There are three completely legitimate reasons given for people to go away from the battle. This is important. We can sometimes place so much emphasis on the  public aspect of the work that we lose sight of the work that is done in the background which lays a foundation for the public witness.
The first reason is if they have built a new house and have not dedicated it. This is another example of the importance of the inheritance. The Lord expects them to lay claim to what they have before they go forward to take more possessions. This is important for us to recognise today. We can only benefit others when we are in the good of what we are doing. If we are not building a home that is for His glory, we shall never build a church.
The second legitimate reason is that the man has planted a vineyard. He has been working to produce fruit. He needs to see the fulfilment of that work. Again, there is a principle for us in that we can only be effective in the front-line of service when we are bearing fruit for the glory of God. If we need to see the fruit established, we cannot engage the enemy. 
The third reason is that he has married a wife. This is another example of the importance of the family in the ways of God. This is the basis of the future of the nation. There is little value in trying to claim an inheritance if we do not ensure that others will benefit from it.
The final reason is fear. This is not a legitimate reason, but it is a hindrance to the work. The lesson for us is that we must be careful to go forward in full assurance of faith.
Is there any hindrance in our life that stops us from engaging in spiritual warfare?

Memory Verse: 'For the LORD your God is he that goeth with you, to fight for you against your enemies, to save you', Deut 20. 4
November 30.	Deuteronomy 20. 10-20.
Conduct in Warfare.
Moses now explains how they should approach a city which is near the land but not in it. If they faced an enemy in the land, the instructions were clear. They must destroy them. This is because the nations have chosen a path of iniquity and rebellion against God. The nations in the land are a picture of the spiritual powers in heavenly places. The cities around are a picture of the world. This turns our thoughts to the matter of gospel testimony, rather than conflict with spiritual powers.
The first step is to proclaim the conditions of peace. This is the message of the Gospel. We are in a hostile scene. The world is under the control of the devil, 1 John 5. 19. His agents are moving behind the scenes in every aspect of the world. The Lord still desire to call out a people for Himself from such a place. We have been sent with the message of peace but only on the terms that the Lord sets out. Paul takes up this theme in Acts chapter 17. He points out to the men of Athens that God now commands all men everywhere to repent, v. 30. There is peace and life, but only for those who turn away from sin and yield to the claims of Christ on them. We rejoice to tell of the God who so loved the world, John 3. 16. We must do all in our power to ensure that the message is clearly told out but we need to point to the cross to warn that sin must be recognised and put away.
If the conditions of peace were refused, the army went against the city. There are solemn issues relating to the Gospel. Today, the call of peace is proclaimed, but we have the responsibility to warn of the consequences of rejecting the offer of peace. There can be no escape for any who refuse the invitation of the Gospel, Heb. 2. 3. In addition, we need to recognise that anyone who refuses the gospel is an enemy of God. We do not engage in conflict with them, but we cannot befriend them in a full sense either. There is a danger that we may be tempted to compromise with them to gain their ear. If we do this, we are putting ourselves into the enemy's territory. We can only do this if the Lord directs us to engage in a conflict. Any other reason comes from ourselves and exposes our weakness rather than manifesting His strength.
The execution of judgement against the city shows clearly that the Lord holds the men responsible. No man can go free. They are the ones who have made the choice. The women and children are not to be put to death. They are under the authority of the men. This is an important principle in the ways of God. It shows that the Lord will always be righteous in His judgements. He will only judge those who have chosen to refuse Him. He will not judge any for ignorance unless it is wilful.
The cities of the inheritance are excluded. They have refused the word of God and must pay the price in full. There is mercy for them as they will become a snare to the people.
They must not cut down any tree which provides food. This is the provision of the Lord for the people. Only trees which do not provide meat can be used in the siege.
Do we distinguish between those who might be saved and enemies of the Gospel?

Memory Verse: 'But thou shalt utterly destroy them; namely, the Hittites, and the Amorites, the Canaanites, and the Perizzites, the Hivites, and the Jebusites; as the LORD thy God hath commanded thee', Deut. 20. 17

December 1.	Deuteronomy 21. 1-14.
Dead Bodies and Captive Women.
Moses now instructs the people about what they must do when a dead body is found in the fields. There is no way in which the cause of death could be established. On this basis, the judges will determine which city is closest to the body. This city must then make an offering so that the stain of blood is removed. This highlights the value that the Lord sets on a life. It is possible that no sin has occurred. Even if a sin occurred, it is not recognised until later. The Lord cannot allow the possibility that a man has been killed and no price has been paid. As we come to the New Testament, we learn even more forcibly that this is true for any sin. There will be situations that arise and the origin is unclear. We must never ignore this. An action has taken place and the Lord has been dishonoured. It must be put right. There is a similar idea in the prayer of Daniel. He recognises that the judgement of the Lord is complete. He confesses the sin of the nation in a way that places the responsibility on his shoulders as much as anyone else. We can easily see that he had no part in the sins that had brought the judgement of the Lord. This is irrelevant. He is a part of the nation so he confesses the sin. We need to understand the implications of this today. We may look around at a weak testimony. We may think that look at what others are doing and think that this might justify such weakness. The Lord is looking for us to see that we are a part of the testimony. We have to identify ourselves with the failures when we confess the sins. Only then can we expect the Lord to hear our pleas.
The first action is to bring a heifer. The fact that it has never sowed nor reaped indicates that it has never been under the yoke of bondage. This is the truth that the Lord is teaching in John chapter 8. He is the Son, the only One Who has never been in bondage to sin. He alone has the right and power to deliver the people from that bondage, vv. 31-36. The assurance that He gives is that when He delivers, it is a complete deliverance. 
The elders have to affirm that they cannot identify the murderer. They have no ground to accuse anyone of the murder. Because of this, the guilt cannot be removed in the way that the Lord has prescribed. The elders have to call on the Lord to show mercy because sin has been committed but it cannot be judged. Such an action would be hypocrisy if they knew the murderer. It is also sad to consider the cross in view of this. The law demanded that blood must be put away even where there is ignorance. The Jews cried, 'His blood be on us, and on our children', Matt. 27. 25. They deliberately placed themselves under the  judgement of God for murder.
The closing verses deal with a woman who is taken captive. One of the men might decide that he wants her as his wife. He has to bring her into his house, shave her head and cut her nails. This is a sign of her humiliation. She must change her garment and mourn for her family for a month. She must recognise that anything she receives is only on the ground of mercy. She needs to change her lifestyle although she does not forget her past entirely. She is then a wife forever. She cannot be treated as a servant. The lesson for us is that when any are brought into the family of God, they must show that they recognise the shame of sin, they must show the fruits of repentance. The assurance is that we can never be lost.
Are we careful to recognise the need for holiness in all our dealings?

Memory Verse: 'So shalt thou put away the guilt of innocent blood from among you, when thou shalt do that which is right in the sight of the LORD', Deut. 21. 9
December 2.	Deuteronomy 21. 15-23.
Wives and Sons.
Moses now raises the question of a man who has more than one wife. This is an example of the way in which the Lord makes allowances for the weakness of men. This is necessary today because we have been born again. The life that we have received means that the Lord may expect us to fulfil what He desires. He still wants them to be just. The folly of more than one wife is clear. The instruction anticipates that one will be beloved and the other will be hated. Sadly, this is to be expected. It is very hard for us to be completely impartial. 
When a man divides his inheritance, he must not overlook the ages of his sons. The natural inclination is that the son of his favourite wife will be favoured. He might then become his first heir. This is not permitted under the law. It violates the principle of birth. The elder son must receive the portion even if his mother is despised by the father. The reason is that the inheritance is the Lord's. It cannot be divided according to personal fancy. 
We cannot allow our judgement to be guided by what we favour. This is true in respect of how we treat other people. We cannot show any form of favouritism. It can also be true in terms of our practices. There is a temptation to set aside the word of God because it is in conflict with the ideas of men. It is easy to think of reasons why we do not need to obey implicitly. In reality, obedience is the only path that is open to faith. The danger is that we follow the ways of men unless it is in conflict with the word of God. In reality, it is a compromise that highlights the character of Laodicea. The testimony is marred When we set aside what the Lord desires from His people. 
The next verses deal with a rebellious or a stubborn son. He will not listen to his parents. He goes his own way irrespective of what they try. At this point, the parents must bring the son before the judges and he must be stoned to death for his rebellion. This is an example of how a son must honour his parents. It reaches much further than a child obeying parents. It is clear from the Lord's teaching in the New Testament that He expects a son to provide for the parents as they grow older, Mark 7. 10, 11. Paul teaches that this is the case for any widows, 1 Tim. 5. 3, 4. The saints have a duty to support them when there is no family, but the family must fulfil their responsibility first. This must also be encouraged with children who are still at home. They ought to submit as far as possible even if their parents are not believers. The principle is also seen in a wider aspect in the New Testament. A heretic is a man who divides the saints. If he will not listen to those who teach the truth, he must be rejected, Tit. 3. 10.
The closing verses tell the people what they must do when someone is hung upon a tree. This was a sign of a particularly evil criminal. It was intended as an open shame so that others will take note and fear. They must never be left on the tree overnight. This shows the hatred of the Jews as they demanded that the Lord be crucified. They wanted him to be a public spectacle. More than this, it appears the Jews only kept this because the Lord was crucified on the day before a sabbath.  They were not willing to show him the mercy that the law demanded.
Are we careful to obey the word of God in all our ways?

Memory Verse: 'But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he hath: for he is the beginning of his strength; the right of the firstborn is his', Deut. 21. 17
December 3.	Deuteronomy 22. 1-11.
The Desired Conduct.
Moses now deals with ways in which the people may show the character of the Lord. 
If something is found that belongs to another person, they must make every effort to restore it. If this is not possible, they must keep it until the owner claims his property. Stealing is wrong, but this highlights that claiming property without the owner's consent is stealing. No exception can be made for this. It is no excuse to say that we could not find the owner. The principle applies to every form of loss. The ox or sheep would be clean beasts. These may be brought as an offering to the Lord. The same principle applies to a donkey, which is unclean. It is also true when a person loses an item of clothing. 
An extension of this is that they cannot ignore an animal that has fallen down. There could be two ideas here. Firstly, it could be that the animal has escaped and then met with an accident. The one who finds it would need to care for the animal so that it could be restored. Secondly, it could be that the owner is with the animal. In this case, the man must help even if the owner is an enemy. There is no excuse for any form of hostility among the people. This is a lesson which we need to apply. Enmity among the saints will ruin the testimony to the Lord.
The next matter deals with the distinction between the man and the woman. The principle here relates to clothing. In the New Testament, we are given clear guidelines with a wider scope. The Lord never intended men and women to perform identical functions. There is no inequality because there are different spheres of work. Just as in the Godhead, there can be  equality without identical work. Sadly, because so much emphasis is placed on the public service, women may feel belittled.
The Lord extends the evidence of kindness to birds. If there is a nest on the ground and the  mother is hatching eggs or caring for the young, they must not take the mother. In this way, they are preserving the later generations. The comment suggests that the Lord will see the action as evidence of love for the mother. The result is that He will honour the family that does this. It may also be that they are preserving food for later generations. The reason is not given specifically, however it does highlight the need to show concern for nature. 
The roof of any house must have battlements around it to protect those on the roof. The people would often go onto the roof to sit. The builder is responsible to protect the people. This is a reminder for us that we should take care of all who are under our protection.
The section ends with three forms of separation. The first states that the farmer must sow the same seed in any one field. The second states that a plough must not be drawn by an ox and an ass. The third states that garments should not be made of mixed materials. These are illustrations of three areas where separation is vital. We cannot sow the seed of the gospel with any who are not true to the word of God. We  must labour with those who are of the same mind. The material may suggest that some will shrink from the conflict before others, it may also suggest the thought of character. We need to be of the same mind in this respect as well.
Are we careful to maintain the Divine order in all that we do?

Memory Verse: 'Thou shalt make thee fringes upon the four quarters of thy vesture, wherewith thou coverest thyself', Deut. 22. 12
December 4.	Deuteronomy 22. 12-30.
Moral Standards.
Moses now instructs the people to hem their garments. This avoids fraying edges that may  pull the garment apart. The garment suggests character so the idea suggests that we need to be careful to maintain our conduct and not leave ourselves open to reproach. It is easy for a slip in our conduct to bring an evil report on the whole testimony. 
The serious nature of marriage is seen next. If a man marries and then suggests that his wife has been unfaithful in the past, the matter must be resolved. There is no place for any slanderous accusations to be permitted. The father has a duty to defend his daughter. If he is able to prove that the allegations are false, then the husband must be taken and beaten. He cannot escape from the consequences of such an allegation. He must then pay a fine of one hundred shekels to compensate for the false charge. Finally, he is not allowed to put away his wife in future. This emphasises the serious nature of making accusation without evidence. It is easy to hear something and to pass it on. It is possible that something is said by someone whom we trust. This is not enough. We must be careful to check the truth of the allegation. While it is right to uphold the truth and character of testimony, we must be equally careful not to act in haste on hearsay. 
If the father cannot confirm his daughter's purity, she must be put to death. She has been unfaithful in eyes of the Lord, she cannot live among the people who maintain His name in the world. 
If a man is found to take another man's wife, then both must be put to death. The same is true if the woman is promised in marriage to another man. It is important to see the way in which the Lord sets a standard whereby even a word of promise is to be considered as binding. This only emphasises the evil of those who accused the woman in John chapter 8. They said she should be stoned but they failed to provide the man who was guilty with her. It could be these words that the Lord wrote on the ground.
If the man and woman were in a place where she might call for help and not be heard, only the man is guilty. The mercy of the Lord insists that the woman should be seen to be innocent of sin. It is the same as when a man murders someone. This implies that the Lord views such an act to be as serious as if it were murder.
If a man who forces a woman who is not promised in marriage, he must take her as his wife. As with the case of someone who brought a false accusation, there is no possibility of divorce in any circumstance. The Lord is emphasising the importance of purity in all our dealings. The woman cannot be treated as if she were of no consequence. It is implied that the man must treat her as a wife in every way. He cannot make an outward show alone.
The son cannot take a step-mother as his wife at any time. It is clear that this must be after the death of the father, or they would be guilty of adultery and guilty of death
Let us never belittle sin which is always first against the Lord.

Memory Verse: 'Then ye shall bring them both out unto the gate of that city, and ye shall stone them with stones that they die; the damsel, because she cried not, being in the city; and the man, because he hath humbled his neighbour’s wife: so thou shalt put away evil from among you', Deut. 22. 24
December 5.	Deuteronomy 23. 1-14.
Acceptance or Rejection.
These verses deal with conditions to be accepted in the congregation of the Lord. The Lord sets a standard which must be met. For Israel, this would prevent a lessons which reminds us that the Lord demands a consistent life in order to approach in truth. 
The first restriction relates to physical problems which mean that the man cannot father children. The spiritual picture is someone who cannot maintain a true witness to the Lord. The Lord expects all true believers to be a witness to Him. Some may be better fitted than others for wider service, but we must all fulfil our basic responsibility. 
A man who is born as a result of immorality is excluded. This is a picture of someone who has never been born of God. It does not matter what profession a man may make. It does not matter how sound he may appear in the truth. If there is no evidence of new birth, he is excluded. The mention of the tenth generation suggests that this is a permanent restriction. 
The Moabites and the Ammonites cannot come for the same time. They are  enemies of the Lord. They come from a nation which was the product of gross immorality. They refused to provide for the people when they travelled through the wilderness. They tried to bring a curse on the nation. On every occasion, they proved that they were children of the flesh, at enmity with God, Gal. 5. 17. Ten reminds us of human responsibility and the Law of God. A person can only be accepted once the demands of God have been met and they have proved themselves faithful. Even if the Lord turned the curse of Balaam into a blessing, it does not excuse the people. This is an important principle. There are occasions when we do something that the Lord uses. There is no benefit to ourselves if we are not right. This is the lesson of the opening verses of 1 Corinthians chapter 13. Unless our service is motivated by true love for the Lord, we shall not receive any reward for our labour.
The Lord makes a distinction for Edom and Egypt. They only have to wait until the third generation. Edom, or Esau, was a brother to Jacob. He is a picture of those who fall into the ways of the flesh without showing hostility. Egypt is a picture of the world from which we were redeemed. As such, we can all look on men of the world and acknowledge that, but for the grace of God, we would be among them. We need to show the love of God to such. We also need to recognise the distinction between different attitudes among men. In this case, the thirs generation indicates that they must come on the ground of resurrection and new life. The Lord accomplishes what the flesh cannot achieve but only on the basis of resurrection.
In times of war, all uncleanness must be avoided. In the case of accidental contamination, the person must go outside the camp for the rest of the day. He cannot return until the night. All bodily function must be performed away from the camp and covered. This shows the purity of the Lord. He is in the midst so no uncleanness can be permitted if we are going to triumph in His power. Let us never forget that we need to maintain our calling before the Lord.
Let us never forget the importance of purity.

Memory Verse: 'Lay hands suddenly on no man, neither be partaker of other men’s sins: keep thyself pure', 1 Tim. 5. 22

December 6.	Deuteronomy 23. 15-25.
Further Instruction.
The Lord now sets out some standards for matters that may be open to question. He lays down some clear principles in this passage.
The first matter relates to a slave that runs away from his master. He is to be allowed to choose a place to stay among the people rather than to be returned to his master. This is a reminder to the people of what happened in Egypt. The slave has good reason to leave his master so the people must show kindness to him, The Lord heard them when they were in bondage in Egypt. This must be reflected in how they deal with others. It is easy to see how this applies to us. When we see men who are in bondage to sin and want to escape, we should show the same love that we have enjoyed from our Lord. We must act in a way that is consistent with what we learned at the cross.
The people must not condone immorality. The reference to the sons and daughters is an indication that this is the most likely reason for compromise. Something which we would  condemn in others can often be excused because it is our own family that is affected.  The demand of the Lord is such that they must not even bring the price of such sin to the Lord. The Lord is teaching clearly that He is holy and He cannot be associated with any form of immorality. The same principle would be true today in other respects. While we are to earn our living, we must also ensure that we do not do so in a way that compromises our witness to our Lord. 
If of of the people is in need and someone offers a loan, he must not charge any interest. It is the Lord Who provides for the people. Whatever they have belongs to Him. Without price, this is an example of fellowship among the people. As such, it is a principle that we ought to apply today. All that the Lord gives us is for the benefit of all the saints, not just ourselves. As such, we ought never to begrudge our brother if he is in need and we can offer help. This principle does not apply outside the nation. The lesson for us is that our first obligation is to the saints. In light of the cross, we should be ready to give to any whom we can help.
The next matter is a vow. There is no need to make a vow, but if it is made, it is binding on the person who makes it. The price must be paid in full at the set time. If a person fails to pay, it is a sin before the Lord. If someone decides that the price is too great so he does not make the vow, it is not a sin. There are two clear lessons here for us. Firstly, we must be open in all our dealings. We do not need to make a vow. If we say we will do something, it should be enough, Matt. 5. 37. Secondly, there are many things which we are not obliged to do, but if we commit to a work, we must fulfil our commitment. Equally, are not under an obligation to follow We must not judge others by a personal exercise. 
The final matter in this chapter deals with satisfying a need. Someone may eat from their neighbour to satisfy hunger, but not to set in store for later. This shows the distinction between need and desire. Mercy will meet the need of others, but satisfying desires is an evidence of greed.
Are we careful to fulfil all that we promise to the Lord?

Memory Verse: 'That which is gone out of thy lips thou shalt keep and perform; even a freewill offering, according as thou hast vowed unto the LORD thy God, which thou hast promised with thy mouth', Deut. 23. 23
December 7.	Deuteronomy 24. 1-9.
Divorce and Other Matters.
The Lord now deals with the matter of divorce. This is interesting as it is an example of where the standard set by the Lord today is higher than the law demanded. The reason is that the law took account of the weakness of man. The flesh cannot satisfy the demands of God, but on occasions, He set a standard which allowed for weakness. In the new covenant, the Lord gives life and the Holy Spirit to answer the weakness of the flesh. For this reason, He does not make allowances.
The law only allows for divorce when he then finds his wife is defiled. When this situation occurs, the man has three choices if he is to maintain the righteous demands of the law. He does not have to expose her at all. If he decides that he cannot keep her, he may either accuse the woman or he may divorce her. If he divorces her, she is free to marry anyone who will accept her. It is clear from Matthew chapter 1 that the divorce could be done in a way that does not expose her. If he accuses her openly and she is guilty, then she must be stoned to death according to the law. Numbers chapter 5 deals with the question of how guilt could be established if necessary.
If the divorced woman marries and her second husband divorces her or dies, the first husband cannot marry her. He has exposed her as impure so it is an abomination for him to take her again. It shows that he does not really appreciate the demands of holiness.
For the first year of a marriage, the man must not go out to war. This is probably because he could be distracted so he could be a danger to others in the battle. He must not be placed under an obligation that takes him from his wife. He has committed himself to his wife. This must be his first priority  The Lord shows clearly the importance that He sets on the family. We can apply this in many ways. The basic principle is that we should avoid any work that may harm the family unity or jeopardise others because our affections are divided. 
If someone requires a loan, the lender must not take a millstone as a pledge. This is needed to grind flour. It would be the same as taking the man's life. The principle is one which we ought to consider carefully. It reminds us that there are ways in which we can act in a way that is lawful, but detrimental to others, Phil. 2. 4. The prohibition here is negative. Grace teaches us to act in a positive way.
The next subject is kidnapping. Here, the sentence is death for any such man. The wording here would cover such activities as the slave trade and demands for ransom. While we may never consider such activities, we ought to think carefully about how we treat others. We can still take advantage of others in a way that is effectively making merchandise of them.
The final subject in these verses is leprosy. The people must follow the lead of the priests in this. They have the responsibility of teaching the people. They will recognise where there is true leprosy. They will also recognise when it is cured. The lesson for us is that the whole company will deal with sin. We must be careful to put away when sin occurs that detracts from the testimony. We must be equally ready to receive back those who repent. 
Do we always show consideration to the circumstances of others?

Memory Verse: 'When a man hath taken a new wife, he shall not go out to war, neither shall he be charged with any business: but he shall be free at home one year, and shall cheer up his wife which he hath taken', Deut. 24. 5 
December 8.	Deuteronomy 24. 10-22.
Consideration for Others.
These verses show a variety of ways in which someone can show consideration for others in their conduct. They may appear to be little things, but they would prevent a person from feeling oppressed. The lesson is that Lord does not expect us to act in a way that makes another person feel that they are forced to do something or that they are not trusted.
The first matter relates to the question of a pledge when someone lends to another person. The lender must wait outside. He must not go into the house to collect it. If the borrower is poor, he must return it before the evening to avoid unnecessary hardship. The result is that the person has reason to give thanks to the Lord for the one who returns it. He could have been embarrassed at receiving a loan. He could have suffered because he had lost what was given as a pledge for the loan. The lender shows that he respects and trusts the borrower.
The next matter relates to a hired servant. They must be treated fairly. They need the wage as soon as possible. The master must pay immediately. They must not let the sun go down. It is sad to learn how often a business today which should be prosperous fails because of outstanding debts. The law of the Lord prevents such cases. The payment must be made at once. We cannot deal with every circumstance but we can ensure that we fulfil this in our dealings.
The Lord now outlines His demand for a just sentence. The father must not be put to death for something that his son does. The son must not suffer for his father. It is easy to think that this is simple and just. It is sadly something where we often fail. A man is often respected or dishonoured because of his father. We blame the father for the son. We do not allow for the possibility that the son may see his father's error and avoid it. Ezekiel deals with this in a very clear way. In chapter 18, he exposes how the Jews denied this principle in their dealings. Demands for revenge were extended to make the son pay for what his  father did or to make the father pay for the son. While it is clearly unjust that any should profit out of the sins of another, it is equally true that none should be punished for what another does. It is easy to criticise them. What we must do is review our lives to ensure that we do not follow their example. Every man must take their own sentence. 
We must be careful not to allow circumstances to colour the decision. It is easy to allow a stranger to suffer because of his nationality. It is easy to have pity on an orphan because of their need. The Lord is clear that no such considerations should enter into our judgements. We should do all that we can to ensure that they do not suffer. We should be ready to help where we can. If we do this, we will remove some of the temptation to sin. What we must not do is to ignore their sins. We should ensure that they cannot suggest that we have failed them by our actions.
When the fields are harvested, the people should allow some to be left. The needy will be  able to follow and to obtain a little food for themselves. This is one very clear example of how the needs of those like the orphans can be met. It may not apply directly in the present but we can still look at ways in which the principle may be applied.
Are we marked by consideration for others in all our dealings?

Memory Verse: 'But thou shalt remember that thou wast a bondman in Egypt, and the LORD thy God redeemed thee thence: therefore I command thee to do this thing', Deut. 24. 18
December 9.	Deuteronomy 25. 1-10.
Further Judgements.
The Lord now deals with contentions between the men of Israel. The first requirement is the same as the preceding verses. The judgement must be just. They cannot allow the judgement to be coloured by personalities. They exact a price but it must not be more than forty stripes for any reason. The reason for this is that, if a higher price is demanded, the offender might have reason to hate the accuser. When Paul refers to having received thirty-nine stripes on three occasions, he is alluding to this. The Jews always chose to stop at one stripe less than the maximum. This may be in case they had miscounted. It may also be so that they always had an additional penalty to exact. In effect, their actions implied that Paul was guilty of the most severe sentence that they would exact in these circumstances.
The next verse is clearly explained in the New Testament. The people had to ensure that an ox that was treading out the corn could eat freely. This is the verse that Paul uses to show the Corinthians that every servant of the Lord has a right to be maintained by His people, 1 Cor. 9. 8-11. As it stands, the principle reminds the people that their beasts will only give their best to their master if they are given proper care. There are clear lessons for us in both of these pictures. We should take proper care of our possessions so that they can be used for the Lord. We should also take care of the Lord's servants so that they can fulfil their work.
The remaining verses of the section deal with a wife whose husband dies before they have   a son. If there are any brothers in the house, they must do what they can to provide a son. The reference to the house suggests that those who are already married would be exempt from this. This is in keeping with the desire of God for monogamy. Although He permitted more than one wife under the law, it is not His desire and, as such, it should not be seen today after a person is saved. If the brother refuses to do the duty, then the wife takes him to the elders of the city, and tells of his refusal. If he will not relent, she must remove his shoe, spit in his face, and his family is named 'The house of him that hath the shoe loosed'.
This is the basis of the appeal of Boaz when he challenges the relative to redeem the property of Elimelech, Ruth 4. 3, 4. they did not follow the exact procedure that is described here. It might be that the circumstances were different because Ruth was a Moabitess, not an Israelite. In such a case, they might claim a legitimate reason not to marry. It might be that the people did not think that the refusal required the shame that the law demanded. There is no provision in the law for either case. The first has a degree of merit. The second would be a warning that we must never allow the thoughts of society to govern how we act.
It may appear at first that this is a harsh sentence. The case of Ruth and Boaz emphasises the importance which the Lord attaches to this. They are honoured in that the Lord chooses them as part of the line of Christ. It is a picture of the redemption that our Lord would fulfil. He must take part of flesh and blood to accomplish the work. Only a relative could redeem the inheritance. In the case of mankind, only a man could redeem mankind. The Lord sets out His law and He then ensures that it is fulfilled in the smallest detail. There is no ground for any accusation to be brought regarding the work of Christ.
Are we careful always to temper judgement with mercy?

Memory Verse: 'Thou shalt not muzzle the ox when he treadeth out the corn', Deut. 25. 4
December 10.	Deuteronomy 25. 11-19.
Further Commandments.
The Lord now deals with a variety of situations where His righteousness must be respected. 
The first matter is the case of a woman who takes hold on the private part of another man to defend her husband. The penalty that the law demands is that she must lose her hand. We might think that she was justified in her action. The Lord does not. He makes clear that His standard of decency must be maintained. Private parts should be precisely that. Men think that they can expose themselves. The Lord demands discretion. Any denial of this is an act of rebellion against the Lord.
The next matter is that the people must always use accurate weights. Some people would try to deceive by using different weights for buying or selling. If they were buying, they would use weights to make the object appear to weigh less. If they were selling the same item, they would use different weights to make it appear heavier. This is something which we would think to be obvious as it stands. Where we may fail to recognise the lesson is when we consider how it may apply in different ways in our lives. When we work, are we careful to ensure that we do what is expected from us. On occasions, two clocks may show a different time in the office. Some use this to their advantage when they record the time that they arrive or leave. Solomon illustrates another aspect when he speaks of the person who is buying something. He says, 'It is nothing'. As soon as the transaction is complete, he is ready to boast about what he has bought, Prov. 20. 14. We need to ensure that we do not apply a different standard when we buy to the one we use when we sell. If we highlight a fault when we buy something, we should be as careful to highlight it when we sell. If we do not think it is of any consequence, then we should not act as though it were.
In the final verses, the Lord tells Israel how they must deal with Amalek. It is a picture of the flesh in its most despicable aspect. It will attack at the weakest point. It will identify the weakness and use this to destroy the nation. This is how the flesh always works. It is a clear warning for our lives. The flesh will always attack us in our weakest point or when we are at our weakest. Both are seen here. The feeble speaks of those who are generally weak, the faint and weary of those who are weakened by their current circumstances. The Scripture only gives one answer. Just as Israel were told to blot the memory of Amalek out, so we must mortify the deeds of the body, Rom. 8. 13, and our members, Col. 3. 5. We need to be alert for the attacks ourselves. We also need to keep a careful watch on others, especially those who are in either of these circumstances. The enemy will always try to attack. We must prevent him from gaining the advantage in such situations.
The charge is given to Israel to overthrow Amalek as soon as they have rest from their enemies. Samuel tells Saul directly to do this. He fails to fulfil it and loses his kingdom. In the end, it is an Amalekite who claims to have killed him because he could not live, 2 Sam. 1. 10. Whether this is true, we cannot be certain. What is certain is that his failure to destroy Amalek is the reason why his family lost the throne.
Are we careful to recognise the many deceptions of the flesh?

Memory Verse: 'Therefore it shall be, when the LORD thy God hath given thee rest from all thine enemies round about, in the land which the LORD thy God giveth thee for an inheritance to possess it, that thou shalt blot out the remembrance of Amalek from under heaven; thou shalt not forget it', Deut. 25. 19
December 11.	Deuteronomy 26. 1-11.
The First-fruits.
Moses now teaches Israel how they are to present their first-fruits. They will only be able to bring them when they come into the land. The Lord has an inheritance for them to enjoy and he wants them to appreciate what He has given. While they are in the wilderness, they are a picture of the believer who is saved but does not appreciate all that the Lord is doing. As such, there is nothing for them to bring. They are living on what the Lord gives to them. Once they are in the land, they will grow their own food and maintain their inheritance. The wilderness journey should have taught them that they need the Lord to provide for them, but now they must fulfil their responsibility. This is the idea at the end of Hebrews chapter 5. Those who should have been feeding the people were still depending on others to feed them. The lesson here is that before we can fulfil any work of feeding the people, we must have an offering that we can bring to the Lord.
The people bring their first-fruits to the priest. They must confess that they recognise that the Lord has brought them to the place that He has chosen. They are not only telling that the Lord has been good to them for one year. They are acknowledging His goodness in all their ways.
As the priest takes the basket of first-fruits, they must make a further confession that they depend on the Lord. They are only where they are because of the grace of God. He took a man  who was a Syrian, ready to perish. He did not deserve the grace of God any more than any other man. This is, no doubt, a reference to Jacob. He received the promise before he was born. It is only the Lord Who kept them when they were in bondage in Egypt. Pharaoh did all that he could with afflictions that were designed to destroy the nation. When they called on the Lord in distress, He delivered them out of bondage. He has brought them through the wilderness into the liberty of the inheritance that He has prepared for them. As they come with their first-fruits, they are confessing that they have nothing without the Lord. We need to remember the same lesson. It does not matter how long we have walked on the Christian pathway, we have never achieved anything by ourselves. Everything that we have comes to us from Him. The fact that the last section dealt with Amalek is a reminder to us that we could not have even started for our inheritance while we were in the flesh.
It is sad to reflect on the history of Israel. We have to assume that they went through the form of words that is set out here every year. Despite this, they never acted in a way that reflected it. This should make us search our hearts. We have received much from the hand of the Lord that we could never deserve. We gather week by week in His presence. We take the bread and cup as a reminder of the triumph of His death. It is still easy for us to take for granted all that He gives. We need to come with thanksgiving in our hearts for all His grace towards us. Israel needed a constant reminder of their weakness in respect of the things of earth. We need the same constant reminder of our spiritual blessings in Christ. We should never lose the wonder of all that He has done for us. If we can think of the cross without being brought to worship, our heart is not right.
Are we marked by a thankful spirit even in trying circumstances?

Memory Verse: 'And the LORD brought us forth out of Egypt with a mighty hand, and with an outstretched arm, and with great terribleness, and with signs, and with wonders', Deut. 26. 8
December 12.	Deuteronomy 26. 12-19.
The Bringing of Tithes.
Moses now moves the first-fruits to the tithes. These were intended to provide for the needs of those around the people. The Lord is setting out the principle that love for Himself will always manifest itself in love for His people. John emphasises this in his first epistle. He reminds us that we cannot claim to love God Whom we cannot see if we do not show love for His people whom we can see, 1 John 4. 20. The Lord identifies four classes who will benefit from the tithes. There are clear parallels with those whom we may meet today. The Levites were engaged in the service of the Lord. These would correspond to any who may sacrifice for the sake of the Lord's work. This could be teaching and preaching. It includes caring for the saints in practical ways as well. The stranger could suggest needs among those who are not the Lord's. It could also remind us that we need to include those servants of the Lord whom we do not know personally in our giving. The fatherless and widows are still with us and will always be so. We need to remember such. James writes of them, Jas. 1. 27. Paul gives very clear instruction about how to identify the needs of widows. It is the duty of the believer to show the love of God to others. This may be our brethren when they are in times of need or our neighbours as the circumstances arise. This is not a duty in the sense of a legal obligation. It is a reflection of the love that God has shown to us.
The tithes are brought in after the third year. The reason for this is that the first year would be the time of sowing in preparation for the harvest. The harvest would be gathered in the second year and used in the third. It is only after the third year that the true profit can be calculated. The Lord is not demanding a tithe in a way that brings hardship. It is easy to be rigid in our demands. Here, as in all cases, the Lord shows that He is merciful. The same principle is seen in 2 Corinthians chapter 8 verses 12-14. Paul urges the Corinthians to fulfil their promise to give to the need in Jerusalem. He does not expect them to give in a way that puts them in need when they relieve the need of others. The Lord only asks us to give 'as the Lord hath prospered', 1 Cor. 16. 1.
When the Israelite brings his tithes, he makes a similar confession of the goodness of the Lord. Jacob offered to give tithes in recognition of his thankfulness to the Lord for doing as He had promised. Now Israel are expected to fulfil the vow of Jacob because the Lord has fulfilled His Word in a far greater way than Jacob ever saw. The Lord expects us to give thanks at all times. What our Lord has done for us, far exceeds either of these examples. As a result, our thankfulness should exceed that of Jacob or Israel. Paul reminds the Thessalonians that we need to learn to give thanks in all things, 1 Thes. 5. 18. We may not see the reason, but the Lord is always working for our good, Rom. 8. 28.
The closing verses show how the covenant is confirmed in respect of the tithes. The Lord promises that the people will be honoured if they honour the Lord with their substance. The principle, 'Them that honour Me, I will honour', 1 Sam. 2. 30, is seen here. As Israel brings in honour of the Lord's goodness to them, He will give more honour to them. The same is true for us
Are we marked by a sacrificial spirit in thankfulness to the Lord?

Memory Verse: 'And the LORD hath avouched thee this day to be his peculiar people, as he hath promised thee, and that thou shouldest keep all his commandments', Deut. 26. 18
December 13.	Deuteronomy 27. 1-10
The Testimony in the Land.
The people are warned that they must keep the commandments when they enter the land.  As soon as they go into the land, they are to set up stones and plaster them. The words of the law must be written on the stones. The people have entered into a covenant. The character of the Lord means that they must fulfil their duty to Him. There is no excuse for disobedience. The law must be set in front of the people constantly so that they cannot forget. We are not in bondage in the same way that Israel were, but Peter takes up the same thought when he writes. He states that he is stirring up the minds of the saints by way of remembrance, 2 Pet. 3. 1. We can never be too careful about reminding the saints of the truth. We need wisdom so that we do not cause animosity. We do not need to be dictatorial in setting the demands of God before the people. We need to do it with love and concern. Our hearts should be in such a condition before the Lord that we will be more than ready to do as He wishes. We should always be careful to avoid all that might displease Him. Sadly, this is not always true today. There are two common characteristics among the saints. There are many cases where there is no clear Scripture. In such situations, something may not contrary to a clear teaching or principle, but it may be detrimental to our spiritual life.  Sadly, this is not always taken into consideration. Our concerns should be, 'Will it glorify the Lord?' and 'Will it build up the saints?' On other occasions, where the Scriptures clearly teach something should be done, it is being set aside. The most common argument for this is that we are under grace, so we ought not to think that the teaching of Scripture requires absolute obedience at all times. A careful reading of the Scripture makes clear that the requirement today is higher today than under the law. The teaching of the Lord in  makes this clear, Matt. 5. 17-48. We have already seen that exceptions that the law made to allow for the frailty of the flesh are not permitted today. We haver the renewing power of the Holy Spirit and the grace of God to sustain us. We cannot turn away from the Scripture because we have no more strength in ourselves to claim our inheritance than Israel. We can grieve the Spirit, Eph. 4. 30. We can quench the Spirit, 1 Thes. 5. 19. We can give place to the devil, Eph. 4. 27. All of these arise from ignoring the demands of the word of God on our lives.
The stones are set up on mount Ebal. This has the idea of a barren place. It is a constant reminder to the people that they have nothing apart from the word of God. This is a lesson which we need to understand in our lives. They must build an altar as well. This is a clear reminder to Israel that it is only the merits of the offerings which give acceptance before the Lord. Man under the law can never satisfy God. The offerings point forward to the Lord and His one offering. He would fulfil everything that is pictured in the offerings under the Law. The Lord is trying to show the people that they cannot meet His demands. He wants them to confess their failure and call on Him in faith. Sadly, in their pride, they refuse. They try to meet the demands of God in their own strength. They boast in the offerings. In all this, they fail to understand what the Lord is really teaching. The same can be true for us. We can turn to the external. We can make a boast in the things that we do. We need to allow the Lord to search our hearts to show the failure and to turn us back to Him for mercy. It is only them that we shall see His hand in blessing on us. 
Are we living in the power of the Holy Spirit?

Memory Verse: 'Thou shalt therefore obey the voice of the LORD thy God, and do his commandments and his statutes, which I command thee this day', Deut. 27. 10
December 14.	Deuteronomy 27. 11-26.
The Curse of Disobedience.
Moses instructs the people that they must pronounce the blessings and the curses of the covenant once they are established in the land. He divides them into their tribes. Six will stand on mount Gerizim while the blessings for obedience are proclaimed. The other six stand on mount Ebal while the curses for disobedience are announced. Four of the six who pronounce the blessings on mount Gerizim would easily have been anticipated. The priests come from the family of Levi. As such, the blessings are clearly associated with them. Judah is the kingly family so they can readily be understood. Joseph is the faithful son and Benjamin was the son who was loved because he was born in his father's old age. Simeon and Issachar are added to these. Simeon shares his inheritance with Judah. Only Issachar had no external border so he was not tempted by what he saw in the same way. These have a privileged place among the people. They are seen to be those in the place of blessing. 
The remaining six tribes will stand in the place of cursing on mount Ebal. The Levites will then remind the people of all the demands of God with the blessing which the Lord wants to give for obedience and the curse which the Lord will send if they disobey.
The Levites will announce the curses first. This may be because the Lord wants to be sure the people understand the consequences of disobedience. It may also be that the Lord knows the heart. He realises that the people will disobey. The simple principle seen in this is that the Lord cannot live where sin is practised. The holiness of our Lord demands that sin must be put away first. Some suggest that good can be set in the balances against evil. This is a denial of the truth of God. The word of God is clear that evil cannot be tolerated in His presence. He will not dwell where sin is permitted.
The first sin to bring a curse is idolatry. The Lord must have the first place in our thoughts. We cannot permit any rival. Responsibility to parents follows. This is because Lord has set the family as the place of instruction and development. If we do not respect parents, we will never honour God or men. The next matters may surprise us. The people must maintain the landmarks and they must not give wrong directions. These teach the people that the Lord sees the inheritance to be of prime importance. He also expects consideration for those in need of help. They teach us ways in which we can maintain a faithful testimony to the truth of God and the mercy of God by our actions. We cannot set aside His Word or ignore the needs of others. Next is the question of justice, especially for those who cannot look after themselves. Strangers, widows and orphans must all receive a just sentence. The next matters are those that we would have expected sooner. They relate to  various forms of immorality that would appal us. It may be that these come here because they are not the sins which will be seen most often. There should be no secret attacks on another person . We are expected to live at peace with all men if we can. Finally, there must be no question of bribery. The lessons of these curses are instructive if we will take them to heart. They show us a breadth in the character of our God that we do not always recognise. There are matters which are given prominence which we might overlook. Some matters which we would highlight are not mentioned until later. 
Are we careful to avoid all that dishonours our Lord?

Memory Verse: 'These shall stand upon mount Gerizim to bless the people, when ye are come over Jordan; Simeon, and Levi, and Judah, and Issachar, and Joseph, and Benjamin', Deut. 27. 12
December 15.	Deuteronomy 28. 1-14.
The Blessings of Obedience.
Moses now details the promises for Israel if they obey the commandments. He will make them to be the head of the nations rather than the tail. Israel stood to gain if they obeyed the Lord. There were material blessings which they would receive. In general, our blessings are spiritual in nature. We do not have promises of material prosperity in the present life. The promises for obedience for us relate to the future rather than present blessings. The Lord is still looking for us to live in the light of eternal realities. This will be a witness to the world that we are certain that the Lord will give us something better than they will obtain by their own efforts.
Moses speaks of an abundance of blessing. They will overtake the people so that they cannot grasp them all. The same is true for us. We have received every spiritual blessing in heavenly places in Christ, Eph. 1. 3. Paul cannot find words to describe the abundance as he speaks of the One Who is able to do far more exceeding abundantly above all that we could ask or even think, Eph. 3. 20. We can rejoice in Him as we contemplate this.
The verses describe a blessing which reaches every area of their life. It does not matter whether they are living in the city or in the villages, He will bless them. There is blessing in the field. There is blessing in the family. There is blessing in the harvest and the flocks. There is blessing in the present and in giving a store for the future. There is blessing in every circumstance of life. Israel have the assurance of the blessing in all details of their life and inheritance. We can lay claim to a similar blessing. Even times of difficulty are the Lord's way of proving us. He will reveal Himself to us if we trust Him. The more we trust, the greater will be the outpouring that He will give.
Once again, Moses emphasises that the hand of the Lord is seen in all this. He will fight the enemy. They may come in unity against the people. They will be scattered in disarray. He will give abundance in the storehouses. They will prosper in everything to which they set their hand. He will establish them as a holy people. He will show the world that they are set apart for Him. The Lord will prove that He has chosen them to be His own people. In this way, the enemy will fear because of the assurance that they cannot prevail. They will soon recognise that they are trying to fight against the Lord. He will fight for His own in every battle. This was seen in the fear of Jericho. The walls were enough to daunt the greatest army, but they offered no protection from the Lord. The city was overthrown despite their walls. When the people of Gibeon deceived Joshua and the elders of Israel, the Lord overcame the nations that joined against them. He delivered Judah from Sennacherib in the days of Hezekiah. In every way, the Lord will pour out abundant blessing. Even in Malachi, the Lord offers to pour out a blessing that they will not be able to hold if only they repent and seek His face., Mal. 3. 10. The problem is that Israel did not believe. They trusted in their own strength rather than the strength of the Lord. We can be as guilty of not believing that He is really interested in every detail of our lives.
Are we enjoying the fulness of the blessing of the Lord?

Memory Verse: 'The LORD shall open unto thee his good treasure, the heaven to give the rain unto thy land in his season, and to bless all the work of thine hand: and thou shalt lend unto many nations, and thou shalt not borrow', Deut. 28. 12
December 16.	Deuteronomy 28. 15-44.
The Curse of Disobedience.
Moses now repeats the awful consequences of disobedience to the word of God. For every blessing that the Lord wants to pour out upon His people, there is a curse that He must send if they fail. He cannot deny Himself. While the people are under law, they are never free from the necessity of complete obedience. The tragic history of the nation teaches us that, for all the desire of the Lord to bless, they could not obey. They were subject to judgement for much of their history because they followed their own ways. They would not listen to the Lord. It is in reality the evidence of the weakness of the flesh that this is so. Israel could not overcome their sinful nature. The result is that their history is marked by failure. It is however sad to consider that the testimony of the present is marked to a large extent by the same failure. We have the Holy Spirit indwelling every true believer. We have the new life that comes by the work of God when we believe. It is true that there is a lot of false profession in the world. Many who claim the name of Christ deny Him by their lives. This still does not answer the fact that we do not prove His power in our lives at all times.  There can be no middle ground with God. Either we fulfil His will or we do not. We are always prone to failure and the Lord is merciful. We should not live in fear of judgement, but we should not presume on the mercy of the Lord.
In addition to the reversal of the blessings that were on offer, they face additional curses. There is the prospect of ill-health. There is the prospect that the rain will fail so instead of a fruitful land, it will become barren. Instead of the victory over their enemies, the enemies will destroy them. It is easy to appreciate the humiliation that this must be. The people who boast in the Lord find that He gives them over to beasts that He has condemned as unclean. They will face the plagues that the Lord sent against Egypt. He will give clear evidence that He is working against them as much as He was working for them. Betrothed wives will show infidelity, whereby relationships count for nothing - how apt as a judgement for failure to remain faithful to the Lord. The labours of their hands will be for the benefit of others, the children will be taken from them for others. They will be blinded. The people who boast in the Lord to bring light into darkness will be left to grope in the middle of the day. As we think of this, it is easy to see how these can be related to our spiritual experience. 
The most solemn of all the judgements is that the Lord will raise up a foreign king to rule over them. The nation who ought to be at the head of all things will become a mere tributary to a greater nation. 
Let us consider this in respect of the present. There is a direct parallel in the words of the Lord to Laodicea, Rev. 3. 17. We have to make the same choice. We can seek the Lord with all our heart and wait on Him to work for His glory. We can follow the ways of men and  imitate the pattern which the Lord has set out. If we are faithful, our strength will be in the Lord and we can be certain to prosper. If we compromise, then the Lord may leave us to our own device. We shall prove to be a weak and helpless company of people. The only safe path to follow is that of wholehearted obedience. All else will lead us to shame.
Are we whole-hearted in our devotion to the Lord?

Memory Verse: 'But it shall come to pass, if thou wilt not hearken unto the voice of the LORD thy God, to observe to do all his commandments and his statutes which I command thee this day; that all these curses shall come upon thee, and overtake thee', Deut. 28. 15
December 17.	Deuteronomy 28. 45-68. 
The Ultimate Curse.
Moses warns the people that there is no escape from the judgement of God. He speaks of the curses chasing the people and overtaking them. The language is intended to emphasise that they can make every effort to escape, but it will be certain to fail. It is interesting that when the people go into Egypt in the days of Jeremiah, the Lord reaches them there. They thought that they would be safe but the word of the Lord cannot fail. History shows us that the Lord pleaded with the people for centuries before He finally gave them over to this. He will delay the punishment as long as possible but His Word must be fulfilled. When all the warnings have passed, they will face the sad prospect of captivity. Instead of seeing mercy when the Lord delayed, they took it as sanction to continue. They refused to accept that the Lord was judging. When the blessings were removed, they accused the Lord of failing them. They turned to idols and refused to believe that this was the cause of their judgement, this is the way in which the flesh and the devil deceive the people. It is still true today. The Lord may challenge our hearts with the need for faithfulness to our Lord. The flesh and the devil will try to convince us that we can obtain blessing by compromise. They will point to the little evidences of the goodness of the Lord as if they were all we might expect. They will point to others who are not true to what we understand and use them to suggest that we are wrong to obey. The devil is well aware that the Lord is looking for complete obedience from the heart. He will point us in every other direction. 
Because of their disobedience, the people will be under constant attack from the enemy. They are not even safe in their own families. There will be infidelity in every sphere of life. Their numbers will be dramatically reduced. We can see evidence of this in many instances today. While numbers are not a true test, they can give a warning. We see a movement of God which then loses its focus. Instead of going forward, it falls back. This has happened on many occasions throughout history. We are easily deceived. The flesh will try to make us comfortable with our circumstances. If possible, it will ensure that we fail to rise to the challenge that the Lord sets before us. We will become like the Laodiceans who are in captivity to the flesh. They saw material prosperity and failed to realise that this was evidence of their spiritual poverty. Sadly, this is often the case. It is not wrong to be rich, but  the love of money certainly is wrong. This is the opposite to what the flesh tries to tell us.
The final tragedy for Israel is when they find themselves scattered among nations. The Lord intended them to be the head of the nations. Instead, they are left with no rest and no peace. They will wander throughout the world. We can clearly see this in the history of Israel. Sadly, it can be true spiritually for believers. The devil wants us to compromise with the world. This will leave its mark on the testimony to the Lord. There is no rest for us in the world if we compromise. We need to be aware of the dangers that come from those who are not ready to separate fully from the world. When we were saved, we died to sin. This should be seen in every aspect of our life.
Are we careful to avoid compromise with the enemies of the Lord?

Memory Verse: 'If thou wilt not observe to do all the words of this law that are written in this book, that thou mayest fear this glorious and fearful name, THE LORD THY GOD', Deut. 28. 58
December 18.	Deuteronomy 29. 1-13.
Moses Recounts the Path.
Moses now summarises all that the Lord has done for the people. This confirms the reason why they should trust the Lord and obey His voice. He has finished the matters relating to the covenant directly. Now, he calls all the nation together to hear what the Lord has said.  
He starts by reminding them how the Lord delivered them out of the hand of Pharaoh. They saw how the Lord dealt with the hardness of heart on the part of Pharaoh. Pharaoh refused to listen until the Lord finally brought the people out. Pharaoh and his hosts pursued them. The result was that the Lord completed the ultimate triumph. He destroyed their army in the Red Sea. 
Moses charges the people with their failure. They did not recognise the hand of the Lord in this. They saw the miracles, but they would not accept His claim. Sadly, the Jews in the New Testament showed the same character. They complained because the Lord healed a man on the sabbath. They ate bread as He fed five thousand men from five barley loaves and two small fishes, then turned the next day and asked Him for a sign. It seems impossible that they could fail to recognise Him but the heart is deceitful above all things, Jer. 17. 9. The sad state of mankind is seen in Revelation chapter 9. The judgements of God fall but men would not repent. They choose to blaspheme the God of Heaven rather than accept their sin. The tragedy here is that the people in view are not mankind in general as seen in Revelation chapter 9. This is the Lord's chosen people. They have had instruction at every step. They have proved the Lord. Still they have failed to see the hand of the Lord in all this. Let us take the warning to heart.  We need to search our own hearts because it is equally possible that we fail to see what He has done. We may fail to understand the lessons that the Lord wants to teach us. We need to be exercised by every circumstance of life so that we learn the lessons that our Lord is teaching us in all these things.
Moses recalls how the Lord has led the people through the wilderness. In all this time, they have not known any of the decay that might be expected. Their clothes and even their shoes are still as good as they were at the beginning of the journey. They have been fed. They have received as much water as they want. The Lord did not give them natural bread. He did not allow them any opportunity to suggest that they had provided for their needs. He has proved beyond any doubt that He is able to provide for them. This is the confidence that they can take into the land of promise. 
The two and a half tribes have already received an inheritance, but they are reminded of their duty to the rest of the people, in joining with them to lay claim to the inheritance. They cannot escape this if they wish to prosper in the inheritance that the Lord has given to them.
Moses calls on the people to remember that every one of them is responsible for their work. They cannot pass the duty to others. They must all fulfil their calling.
Are we moving forward in the ways of God with us?

Memory Verse: 'That he may establish thee to day for a people unto himself, and that he may be unto thee a God, as he hath said unto thee, and as he hath sworn unto thy fathers, to Abraham, to Isaac, and to Jacob', Deut. 29. 13
December 19.	Deuteronomy 29. 14-29.
The Scope of the Covenant.
Moses points out the full scope of the covenant. There is no way for any to escape their responsibility before the Lord. All the people in every generation are called to obey His Word. The future generations must be as careful as the one to whom Moses addresses his warning. It may be that this generation has more reason to remember the dealings of the Lord. They have had first-hand experience of the way in which He will act. They can tell their children, but as time passes, the memory becomes more distant. The history of Israel warns us that they began to fail as soon as the elders who outlived Joshua died. It is even more sorry to consider the evidence of decline in the New Testament. Paul and Peter both write of a falling away within about thirty years of the day of Pentecost. Peter writes his last epistle against the background of false teachers who were leading the saints away from the truth. Jude writes in a similar manner because he sees the error spreading. John writes about men like Diotrophes who was refusing the apostle and his messengers. It is sad to see that the people of God seem unable to remain faithful to the Lord. We need to learn from their failure and do all that we can to follow the Lord in simple obedience. Our only guide is His Word. We must not be led astray from men although we should listen to those who are spiritual.
Israel are given particular warning of the snares that would surround them. The nations of the land will try to deceive them into a pathway of idolatry. Once more, this is something that is readily seen among those who profess the Lord today. The devil has succeeded in tempting the saints to compromise. There are many who make a profession of faith but deny the truth of God. These are often the most dangerous for the testimony because the weak saints can be deceived. We may try to justify compromise when it is in opposition to the word of God. There are clear warnings about the consequences of such actions. Just as with Israel, the Lord deals in mercy and gives opportunity to repent. The flesh tries to claim that the long-suffering of God was an indication of His sanction of their actions.
There is a warning of the certainty of judgement for these actions. It is a judgement that is intended to raise the question among the people. The strangers and the other nations will ask why the Lord is acting as He does. The end result is that the witness of the people is seen in the way the Lord judges. He will be glorified. He wants to use us to glorify His name. If we fail, He may choose to vindicate His name by His judgement.
Moses warns the people that these matters are made clear for our warning. There are many things which He keeps from the attention of men. We do not know when the Lord will come for us. We do not know the details of how He will act in the future. We do have a clear warning as to the way in which He expects us to act and the penalty for disobedience today. We need to be careful to understand what the Lord expects from us. As we read His Word, the Lord will show us what it means to us today. We sometimes try to understand what He will do. This is not relevant today. The Scriptures are for our learning today.
Are we examples of the Lord’s goodness by our lives?

Memory Verse: 'The secret things belong unto the LORD our God: but those things which are revealed belong unto us and to our children for ever, that we may do all the words of this law', Deut. 29. 29
December 20.	Deuteronomy 30. 1-10.
The Opportunity for Repentance.
Moses gives a final encouragement to the people. He has warned them about the judgement that would come for disobedience. He now assures them that the Lord will not cast them away forever. We can rejoice in the same assurance. Our Lord will not forsake His people completely. It is always His desire that any trial which He permits will draw us closer to Him. It does not matter how much we deserve the judgement, the Lord will never condemn the true believer. We may not always be able to tell how genuine a profession may be. The Lord does and He will chastise His own so that they come back to Him. This is always the purpose of any form of discipline. We need to be as careful if we ever have reason to discipline a believer. It will never be effective if we are not genuinely looking for the good of the one who is under discipline.
If disobedience has brought the people into captivity, then the Lord will restore them when they repent. They are still required to show obedience to the Lord. Isaiah names the king who would provide the means for the people to return long before the captivity of Judah.  We can be certain that the same is true today. We should never allow discouragement to hinder us. The devil wants us to give up. The Lord wants to empower us but we must come in true obedience. It is easy to go through the motions, but the Lord desires obedience from the heart. Let us never be content with anything less than the standard that the Lord expects of us. One of the sad features of today is that Scriptures are set aside with the claim that they could not work today. We may be tempted to settle for something less than the truth of God because we do not think it will work. The only reason for it not working is because we are not prepared to ensure that it does work. This attitude only proves that we are not prepared to return with our whole heart. This will always be at the root of any problems. If we are true to our Lord, then we will not make excuses for failure to obey. We will bemoan our failures and do all in our power to rectify the faults.
Moses tells the people what the Lord will do when He restores the people. This has not yet been seen in fulness. It anticipates the time when Israel will receive the promise that the Lord has given. He promises a restoration to the land. They will inherit all that He has set out for them. He will circumcise their heart. In this, he will remove the root of sin. This is explained in more detail in Jeremiah chapter 30 verse 31-33 and Ezekiel chapter 36 verse 25-27. It is seen in fulness in the New Testament when the Lord speaks to Nicodemus. He will bring a curse on their enemies and prosperity for the people. He offers them abundant blessing if only they will return to the Lord. Let us set our hearts to seek the Lord and to see His hand in blessing upon our labours. If we do, we shall enter into the good of our inheritance. He will lead us on in such a way that our hearts will be drawn away from the world and all its snares into more full obedience to Himself. Those who set themselves against the testimony to the Lord will be forced to bow in acknowledgement that God is among us of a truth, and then there will be a birthplace of precious souls.
Are we enjoying the fulness of all that our Lord desires for us?

Memory Verse: 'And the LORD thy God will make thee plenteous in every work of thine hand, in the fruit of thy body, and in the fruit of thy cattle, and in the fruit of thy land, for good: for the LORD will again rejoice over thee for good, as he rejoiced over thy fathers', Deut. 30. 9
December 21.	Deuteronomy 30. 11-20.
Blessing or Cursing.
Moses tells the people that the Lord has spoken to them clearly. He has not left them to find the details of what He wants. He has not made them go on pilgrimages to locate the truth. It is notable that these are two of the most common demands of religion and philosophy. It is something that appeals to the mind of men because they think that they are doing something to gain favour with God. The flesh refuses to accept that it can never please God in its own strength. Even among believers, we can still be guilty of a similar spirit. We can make the study of the truth of God into an intellectual exercise. Rather than waiting for the Spirit to teach us, we use carnal means to interpret the Scripture. The result will be that we fail to appreciate the effect of the truth in our lives. We may be able to give an explanation but it will not touch the heart of either ourselves or our hearers. Instead of the power of God at work to glorify Christ, we find the ideas of men which often lead to division. 
The purpose of the word of God is that the people should do it. It is not intended to give us  intellectual knowledge. It is intended to build us up in our faith so that we glorify God in our lives. As we obey His Word, so the Lord will reveal more to us of His truth. We cannot learn by natural means. We need Divine revelation.
Moses reminds the people of the importance of the word of God. It sets the issues of life or death in front of the people. We cannot ignore what it teaches. We must take time to allow it to control our lives. This is true in terms of our eternal destiny however if we reduce this warning to this, we have missed the lesson. The whole issue of life is centred in the word of God. It should be the guide for every action that we take. Under the law, the Lord has set out what He expects from the people. Failure brings death and separation from God. The grace of God means that He can provide a means for us to be restored after our failure. For the true believer, there is no loss of eternal life. We may lose blessings which the Lord wants to give us today. We may lose reward in eternity. Those who use this as a reason to ignore the demands of God may be showing that their profession is not real.
Moses repeats the assurance that the Lord desires blessing for His people. He never takes any pleasure in judgement. He is always looking for the sinner to repent. He makes this clear through Ezekiel, Ezek. 18. 23. He still gives a solemn warning that disobedience will bring judgement. If the people refuse to heed His warning, they will perish. They cannot receive the blessing or enjoy the inheritance that the Lord has designed for them.
Moses calls heaven and earth to witness the charge of the Lord. It is sad to note that Isaiah calls both to witness the rebellion of the nation. It is this that brings the judgement. Let us take heed to the words of our Lord. We must obey Him from the heart to secure the blessing which He has determined for those who heed His voice. The Lord's words to the churches in Revelation chapters two and three are an indication that He will chastise as necessary today.
Are we faithful to our Lord, or do we follow the ways of men?

Memory Verse: 'I call heaven and earth to record this day against you, that I have set before you life and death, blessing and cursing: therefore choose life, that both thou and thy seed may live', Deut. 30. 19
December 22.	Deuteronomy 31. 1-13.
Reminders of the Covenant.
Moses now tells the people about his death. He has lived for one hundred and twenty years. He cannot go in and out as before. Most important is that the Lord has told him that he could not go into the land. It does not matter how active he may be, the Lord has closed the door to him. In this respect, Moses is a picture of the law. He can give commandment to the people. He can show them what the Lord expects. He cannot take them into the promises because they are only obtained by faith.
Moses gives the people the assurance that they will pass over Jordan. It is the Lord that will lead the people. They have been used to Moses leading. They need to remember that it has always been the Lord Who has led the people. Joshua will go in front of the people. He has been chosen by the Lord to succeed Moses. In their first battle, it was Joshua who led the people so this is not a major change. The Lord will gently lead the people toward a time when they will fulfil His desire because He speaks through the priest. Moses has received a word from the Lord directly. Joshua will lead with Eleazar to assist. This is the pattern for the later rule. Sadly, the people were not ready to listen once Joshua and those alongside him had died.
The example of what the Lord has done to Og and Sihon should be all the encouragement that the people need. The Lord has proved that He can overcome the armies of men without any problem. All that the people have to do is to judge the nations in the way that the Lord has set out. It is His battle. The nations have rebelled against Him. They have despised Him. Israel are the beneficiary of the judgement of the Lord against the nations of the land. This should be the encouragement to fulfil His Word. If they remember that the nations are being judged for their iniquity, they should be the more careful to obey the word of God.
Moses tells the people to be strong and courageous. They have nothing to fear. The Lord has promised to go with them. He will not fail. He will not forsake them. This is a double assurance that we can claim by faith. We look at the Lord and we see One Who cannot fail. There is no power on earth that can defy Him. Rulers of men rise and fall. Behind the scenes, the Lord controls all of them. In contrast, no one can withstand His Word. This is equally true for us today. We may face enemies that are far greater than the Canaanites. They are not stronger than the Lord. He will not forsake us because this would deny His promise. He cannot lie so we can trust His Word. Joshua is called to stand before the people as Moses repeats the charge to him directly. He is responsible to the Lord for the people. He must be certain of his duty.
A further charge is given in respect of the year of release. Every seventh year, the people must come to hear these words repeated. The priests must remind them of their call before the Lord. Although we are not told directly, it would appear that, just as Israel failed to keep the sabbaths, they also failed to be reminded of the law as well.  They fall into disobedience to the revealed will of God. Let us take care to heed His Word at all times.
Are we going forward in the strength of the Lord?

Memory Verse: 'And the LORD, he it is that doth go before thee; he will be with thee, he will not fail thee, neither forsake thee: fear not, neither be dismayed', Deut. 31. 8
December 23.	Deuteronomy 31. 14-30.
The Writing of the Song.
The Lord now tells Moses to bring Joshua and come into His presence. The time has come for Moses to hand over the mantle to the next generation. Joshua must appear before the Lord to be commissioned directly for the work. No man has the authority to commission another into the work of the Lord. The commission must come from the Lord alone.
As they present themselves, the Lord appears as a cloud in the door of the tent. He tells Moses that the time has come for him to sleep with his fathers. This is the same expression as Jacob used when he told his sons of his death. It is the most common word for sleep and indicates that there is an assurance of resurrection. While men may use this to alleviate the pain of death, the Lord would only use it because the body will rise again, Joshua has to take responsibility for leading the people into the land. It is sad to hear the words of the Lord to Moses. He tells him that they will fail to obey the words of the Lord through Moses. They will follow the gods of the nations. It is good to see the mercy of the Lord. He could easily have cut off the people because He knew what they would do. He chooses to persevere with them despite their obvious rebellion. Let us take heart from this. It is the basis of the assurance of Paul that He will not cast off His people forever. If this is so under law, then we may lay claim to this assurance under grace. The Lord foresaw the sin and departure of Israel. He still set His love on them. On this basis, we can be certain that He  will fulfil His promise to them. If He does not, He would not be true to Himself. We can be certain that all those who have received eternal life as the gift of God through our Lord Jesus Christ will be treated in the same way.
The Lord tells Moses to write one final song. This will be a reminder to the people. It will tell the people of their assurance when they fall into the sin. The Lord must punish sins but He will not condemn the people as a whole. He will preserve them as a living testimony to His Name.
Moses obeys the Lord. He passes it to the Levites. It will serve as a reminder to the people of their duty before the Lord. The Levites have the duty of teaching the people their responsibility to the Lord. They must put the words in the side of the ark. The place  for the song indicates that it cannot displace the law but it must be remembered in conjunction with it. Moses also gathers the elders of the people together to hear what he has written, This is a reminder of their collective responsibility. They cannot blame the Levites for failing to remind the people. They are told exactly what has been written. As we have seen earlier, the Lord expects all the people to learn what He has said and to obey it.
There is a double aspect of the Lord's ways with His people. On the one hand He may judge, but on the other, He will never forsake His people utterly. There is only One Who truly was forsaken of His God, and that was because of our sins. We can rejoice in the assurances of the word of God. Let us never allow the sin of unbelief to gain a foothold in our hearts and lives.
Are we ensuring that the next generation is prepared for the battle that they face?

Memory Verse: 'And he gave Joshua the son of Nun a charge, and said, Be strong and of a good courage: for thou shalt bring the children of Israel into the land which I sware unto them: and I will be with thee', Deut. 31. 23
December 24.	Deuteronomy 32. 1-14. 
The Goodness of the Lord.
Moses begins his song by recalling the goodness of the Lord. He calls heaven and earth to testify to what is said. He likens his words to the refreshment from the rain and dew. They come as water for the ground and the result is that it becomes fruitful. This is because he is testifying to the greatness of the Lord. This subject is designed to bring the greatest profit to the people of God. It honours His Name and it encourages the people. If we have a vision of His greatness, we will see the obstacles of life in this light. We must never forget this. We live in a day when there is a call to compromise truth for the sake of peace and unity. We cannot compromise with the word of God. The only secure foundation for peace and unity is obedience to His Word. As soon as we compromise at one point, there will be a call for further compromise. This is the way of men. Something is introduced with promise that it will not go beyond a specific point. Invariably, the cry is soon raised to go further.  
The first aspect of the greatness of the Lord is that His work is perfect. We may not always understand what the Lord is doing. We need to remind our hearts that He is perfect in every aspect of His being. We can trust in the perfection of the Lord. As we go through Scripture, we learn that it is not only His work that is perfect. David teaches us that His way is perfect, Psa. 18. 30. Paul teaches us that His will is perfect, Rom. 12. 2. We may find fault. This is usually because it does not suit us. We need to appreciate that He makes no mistakes. When we come to the end of a trial, we will see that His knowledge was perfect. He was achieving something that goes beyond what we thought to achieve. 
Moses highlights the folly of the people in the light of this. They have nothing apart from Him. Sadly, they corrupt themselves. They will not remain faithful to His desires for them.
Moses reminds the people of the way of the Lord. They are encouraged to go back to the beginning. If they do, they will see that the Lord had them in mind as He set the bounds of the nations. The nation have a tremendous privilege. The word of God takes us back before time. Our inheritance was determined for us before the world was made. The reason for this revelation is so that they can live in the good of this. It is not abstract truth. It should affect the life.
Moses moves on from their inheritance to their origin. They had begun as a solitary man in  a waste howling wilderness. If it were not for the Lord, he would have perished. Laban or Esau could so easily have swallowed Jacob. Abram could never have overcome the kings who took Lot captive but for the hand of the Lord, Gen. 14. They were preserved because the Lord set them as the apple of His eye. He led the fathers. He watched over them. He kept them from the harm that could overthrow them. He took seventy men into Egypt and brought up a great nation. When necessary, He would intervene directly to save them from their enemies or even their own foolishness. He kept them and trained them as an eagle trains its young. He led them one step at a time. He knew what they could do and never asked more than they could accomplish. He fed them with the best that could be found for them. This is the God of Israel. This is the eternal Lord. He is our Father.
Do we take time to remember the Lord’s goodness with us?

Memory Verse: 'He is the Rock, his work is perfect: for all his ways are judgment: a God of truth and without iniquity, just and right is he', Deut. 32. 4
December 25.	Deuteronomy 32. 15-25.
The Forsaking of the People.
The song continues its sad note. The Lord was good but the people grew fat,. They began to boast of what they had rather than to recognise that the Lord had given them everything. The result is that they turn from the Lord. This is a warning for us. It is repeated frequently throughout history. The appearance of prosperity is often followed by failure. This may be material prosperity. The Lord may see fit to allow His people a time of material good. The result has often been that dependence on the Lord has been replaced by self-sufficiency. In some cases, the prosperity was political. Those who had been persecuted found themselves in a place of rule. In many cases, the response was to persecute those who had persecuted them. It is possible to see this in spiritual terms as well. When the saints are moved to     obey the Lord more fully, they prosper. After a time, they fall into a routine which loses the power of the initial revival. We all need to watch for the deception of the flesh. It will allow us to take advantage of the goodness of the Lord when we are weak. As soon as the time passes, it will try to turn us from the Lord. We often bemoan men who live without God then blame Him when there are problems. The root of this is that it is what they see so often from the saints. It is a solemn reminder of the principle, 'Let him that thinketh he standeth take heed lest he fall', 1 Cor. 10. 12.
Israel's history is a catalogue of idolatry. They forsook the Lord Who brought them into their inheritance. They provoked Him with gods that were not gods at all. They trusted in the idols that had failed the people before them. They forgot the Rock Who had preserved them from their beginning. We must never forget our origin. Ephesians chapter 2 reminds us of our past. We are the children of God by grace. By nature, we are no better than any other. We were sons of disobedience and sons of wrath. We were subjects of the prince of the power of the air. It is only the 'But God' which has changed this. Apart from His intervention in love, we should have hurried on to eternal wrath. We ought to live as those whom He has saved from the pit and trust Him in all things.
The Lord passes sentence on the people. He turns from them. He removes the hedge that He has set about them and leaves them to their own devices. As to their character, He looks into their heart and sees those in whom there is no faith. They fail to see that they cannot please God by their own efforts. They fail to see that they are helpless. They blame God for the wrath that falls through their unbelief. They will not accept that it is their disobedience that has brought the judgement of God on them.
The Lord warns them that they are provoking Him to jealousy. The result will be that He will raise up a judgement by the hand of another nation. They will bring themselves into shame and affliction. Even after a time of captivity, the people quickly revert to their old ways. The Old Testament ends with a warning of the curse that will smite the earth. It is easy for us to criticise Israel. What we need to do is to search our hearts to see if we are guilty of the same failure in our lives.
Do we provoke the Lord by our actions?

Memory Verse: 'Of the Rock that begat thee thou art unmindful, and hast forgotten God that formed thee', Deut. 32. 18
December 26.	Deuteronomy 32. 26-43.
The Vindication of the Lord.
Moses now records the thoughts of the Lord in respect of Israel. He has said that He would scatter them among the nations. There sin is such that He would have destroyed every remembrance of the nation. The only reason for not doing this is that the nations might say that they had destroyed them. This would bring dishonour to the Lord. Men would suggest that they could overcome His people. The Lord bemoans the plight of Israel when He speaks of a desire for wisdom. They are not ready to accept that the Lord might give them over to their enemies. They will not turn to Him when they see His hand against them. There is no middle path. The Lord will help His people if they trust Him. He will help their enemies if they forsake Him. The nature of their defeat is such that it could only be done by the Lord. They refuse to accept His warning. The people of God are subject to judgement.  He had warned them in clear and simple language and now it has come to pass. It is more sad to think that they will not recognise their sin. We need to take care that we are not seen in the same light as these people. They are without counsel or understanding because they fail to accept the word of God. Sadly, this is reflected today among many who profess the name of Christ. We have the very counsel of God in simple language  We have no excuse for failing to understand what He is doing. We need to be diligent in searching out the truth of the word of God and to test all that we do against His Word.
The Lord still paints the picture of the reward for obedience. He confirms what He is willing to do for the people if only they will listen to His voice. He wants us to see the contrast between a captive people and a people who live in His power. In that way, one can put to flight a hundred. We may face unseen powers, the hosts of darkness. We can rest in the confidence that they are no more able to stand before us than an army could defeat Israel. The secret is that we must wait on the Lord.
Even the nations are called to testify to the distinction between the Lord, the Rock of Israel, and the rocks of the other nations. They tremble for fear at the thought of an attack from this great people. Sadly, the people fail to realise what power is theirs. Today, the same is true. The demons believe in God and tremble at the thought of Him, Jas 2. 19. Sadly, we may profess to move in His power, but we often act as though we were the ones who have reason to fear. Let us go forth in the power of the Lord to accomplish what He plans for us.
The Lord will repent. He may appear to cast off the people for a time but He will not forsake them completely. He will deliver them from their enemies in order to vindicate His name. We have the same  assurance. The Lord is waiting to honour His Name in blessing on His people. We may be sure that He will readily bless if only we are prepared to call on Him. The promise is that those who wait on the Lord shall renew their strength, Isa. 40. 31. We need to look for His enabling. The promise was given against a background of despair.  When all seems beyond hope and the people left are forced to call upon the Lord He will deliver them for His own glory. We need to ensure that we turn to Him for our strength.
Are we trusting in the Rock of our Salvation?

Memory Verse: 'See now that I, even I, am he, and there is no god with me: I kill, and I make alive; I wound, and I heal: neither is there any that can deliver out of my hand', Deut. 32. 39
December 27.	Deuteronomy 32. 44-52.
The Final Charge.
Moses finishes the recitation. He reiterates the importance of the charge and the song. The song will be a permanent testimony to the people of the foreknowledge of God. They must set their hearts to take note of everything that Moses has said to them that day. They will be judged according to their heart. It is not just what they do. The Lord is looking for saints who are motivated by a heart that genuinely desires the glory of God. This is the key to real blessing from the Lord. In the time of the Lord, there were many Pharisees who were right in their outward conduct. Sadly, they never obeyed from the heart. The result was that they were completely unprepared for the Lord when He came. There is a similar picture for the church. Revelation chapters 2 and 3 record the Lord's assessment. The root of their decline is that they have left their first love. The actions were correct at first but the motivation was wrong. The Lord calls for them to repent He wants them to remember that love which is at the root of all service for His pleasure. They must do this without leaving the rest undone.
The fathers are also responsible to ensure that the children are taught these things as well. This is the most common failure of testimony. Often a testimony may appear to flourish for a time but when one generation passes, the next fails because they do not have the convictions of their fathers. What began well falls back into a routine which does not honour the Lord.
The charge comes with a promise. This is not an empty song. It is not words that have no impact. It is the very source of life for the people. Obedience to the word of God is not a chore to be avoided if possible. This is what the devil wants us to think. The world, flesh and devil will all combine to remind us of the attractions that are around us. In reality, these are things which distract us from the true basis of blessing for the child of God. If Satan can make us think that our God is dictatorial, he has begun to bring us down. We must never think that our Lord is trying to make gain for Himself at our expense. The reality is that He very graciously offers great gain for us at great expense to Himself. The path of obedience is always the best in the end, even if it seems difficult at first. It is frequently like climbing a mountain. It takes great effort to accomplish the task, but the result goes beyond our dreams.
Moses now comes to the time when he will leave the people for the last time. He is about to go up into the mountain to die. The Lord has decreed that he must pay the price for his failure to give the Lord the glory at Meribah, Num. 20. As the people strove, Moses was roused to vindicate himself rather than vindicating the Lord. He disobeyed what the Lord had clearly told Him to do. The result was that he lost the right of entry to the land. 
It is sad to think that we might spend years in barrenness when we could have been enjoying our inheritance in Christ. It is equally sad that many fail to enjoy their inheritance because they will not accept the word of God. Simple obedience to His word is the only requirement. It is equally sad when we lose the final blessing at the last hurdle.
Are we careful to take to heart all that the Lord says to us?

Memory Verse: 'And he said unto them, Set your hearts unto all the words which I testify among you this day, which ye shall command your children to observe to do, all the words of this law', Deut. 32. 46
December 28.	Deuteronomy 33. 1-11.  
The Blessing of Moses.
The last act of Moses before his death is to bless the people. He has given his life for his people and now he still wants the best for them. He starts by reminding the people of their God. Everything that they are or have is dependent on His glory. Sinai reminds them of the giving of the law. Seir reminds them that the Lord would not let them take advantage of the land of Esau. Paran is the place from which the spies were sent. 
All of these places are significant in terms of the glory of the Lord. Sinai teaches us that the Lord will not change. He is righteous and He sets a standard that cannot be changed to suit men. This is basic to all our dealings. When Paul writes to the Romans and explains the gospel truth, he starts by pointing out that this is the display of the righteousness of God.
Mount Seir was given to Edom as a possession. It may be that Esau despised the birthright. It may be that that the Lord promised Jacob the inheritance. The Lord makes clear that He will not forget Esau's position. Esau does not receive the blessing because he refuses it. The lesson is clear. No one will be able to answer the judgement of God. The early chapters of Romans makes clear that all men are without excuse.  
Paran is where Israel spent thirty-eight years in the wilderness because they would not go forward in faith. The lesson here is that the Lord will not compromise. If we do not live in the light of His glory, we will lose out. It may be that we will receive our promise, but our lives may be wasted because of disobedience.
The basis of their acceptance is that the Lord loved the people. They could rest assured that He would not allow them to be harmed. It is always good for us to recall that our Lord set His love upon us unconditionally. It was not for what we were so we do not need to fear that failure may cause His love to cease. He may chasten us in the way that a father chastens his children but His love is steadfast to the end, Heb. 12 6.
His Word is given to all His saints. They are set apart for Him. They are found sitting at His feet to learn of Him. This was the position that Mary took as the Lord went into the house. It is good for us to be found in such a position as well. Moses passed on to Israel the law of the Lord. Moses was never a king in the strict sense but he ruled over the people like a king. He was true to what the Lord wanted. In this sense, he was effectively the king as far as men were concerned,
Reuben has forfeited any privilege that he may have. His only plea is his relationship.
Moses highlights Judah as the one who would help the people. He will need help because He would be the kingly tribe. Moses prays that he may be able to set an example in terms of his character and also in his faith.
Levi has the greatest privilege. They were faithful at Massah and Meribah when the Lord tried the people. As a result, they are the teachers of the people. This reminds us of the principle that we can only serve when we have proved ourselves faithful in what we teach. Reuben failed. Judah needed to prove the Lord. Levi had proved faithful.
Are we rejoicing in the love of our Lord for us?

Memory Verse: 'Yea, he loved the people; all his saints are in thy hand: and they sat down at thy feet; every one shall receive of thy words', Deut. 33. 3
December 29.	Deuteronomy 33. 12-21. 
Further Blessings.
Moses now continues with Benjamin. Jacob foretold that Benjamin would raven as a wolf. Moses sees that he will provide security. Both king Saul and Saul of Tarsus illustrate the character of Benjamin as foretold by Jacob. Of all the tribes, it was only Benjamin who remained alongside Judah and the house of David when Jeroboam challenged Rehoboam. They might have been expected to lead the rebellion when Saul had been displaced. Instead, they supported the house of David. It may be that this is a reflection of the effect of the grace that David showed to Mephibosheth. Saul of Tarsus became Paul the apostle. One of the most zealous enemies of the Christians was used to lay a foundation which has lasted for centuries. We can never prejudge the ways of our Lord in grace. He can use the most unlikely of men to fulfil His purpose. All we can do is to fulfil what He asks from us and leave the results to Him.
Joseph is next to receive his blessing. Moses foretells the wide scope of blessing which he will receive. He takes us up to heaven and down to the deep. He looks to the sun and the moon.  He views the mountains that were ancient and the hills that last for centuries. There is a blessing which can never be measured, The language is similar to that which Paul uses in his prayer for the Ephesian saints. He wants them to know the breadth, length, depth and height, Eph. 3. 18. Moses still recalls Joseph's separation. It is interesting to note that he does not tell why Joseph was separated. This is in keeping with the subject of the book. Just as the failure of Benjamin is bypassed, so the treachery of the brothers is ignored. We have come to the ground of a new beginning. The past has been put away.
It is good to see that the Lord will reward faithfulness. David's faithfulness secured the throne even if Solomon followed the idols of the heathen. He points us forward to our Lord Who will gather together things in heaven and things on earth, Eph. 1. 10. Joseph had a Gentile bride. The blessing of Joseph reaches beyond his own family. This will be true in full measure when our Lord comes. The glory that Moses ascribes to Joseph will only be seen in fulness by the true Joseph, our Lord Jesus Christ. In the case of Joseph it is linked with his rejection and bondage in Egypt. In the case of our Lord, it is in view of what He  accomplished in the city, which is spiritually Sodom and Egypt, Rev. 11. 8.
Zebulun and Issachar are merchants of the sea. They will prosper by means of trade from the sea and the treasures of the sand. This may be a reference to oil that has been found in the land. 
The last tribe in these verses is Gad, the troop. He will be enlarged by the Lord. We must always keep in mind that our Lord always wants to give for His own. Sadly, we often fail to appreciate what He offers. The result is that we do not receive the good that He would give to us. We need to be like Gad, executing the justice of the Lord.
What would the Lord testify to our life?

Memory Verse: 'And of Joseph he said, Blessed of the LORD be his land, for the precious things of heaven, for the dew, and for the deep that coucheth beneath', Deut. 33. 13
December 30.	Deuteronomy 33. 22-29.
The Final Blessings.
Moses now comes to the last three tribes. He has little to say about them but what he does say is significant in terms of their calling. 
Dan is a lion cub. This could have a number of ideas. It may suggest that he promises a lot, but does not necessarily fulfil his promise. The thought of leaping from Bashan suggests  that the immaturity of the lion is evident. He is playful but without being a real danger to an enemy. He has a dignity about him but it has not developed into the full regal splendour of a king. 
Naphtali has a promise of abundant blessing. He will know a joy that wants nothing more and a blessing that cannot accept more. This is the one who was born out of conflict. It is surely a picture for us of the work of Christ. We see the travail of His soul, but we rejoice to know that He shall be satisfied, Isa. 53. 11. Paul encourages us to face adversity in the same light, Rom. 8. 18-25. We may not understand what the Lord is doing but we can be certain that it is planned by a God Who is fulfilling His purpose which is certain to be for the good of His people. 
Moses asks that Asher might be blessed with children. This is the benchmark that we use to assess the blessing of the Lord. It is interesting that it is almost the last thing that Moses mentions. He prays for Asher to be accepted by his brothers. This shows the need for unity among the people. This is a result of all that the Lord does. It cannot be seen without the blessings that have already been pronounced. The foot dipped in oil reminds us that the Spirit must guide all that is done. The only path of fruitfulness is when our life is under the control of the Holy Spirit. It is against this background that the promise is given that his strength will be as his days. We can claim this promise for ourselves as long as we are careful to fulfil all that we have seen. If our trust is in the Lord we can be certain that He will give strength for every duty that He asks us to perform.
As Moses finishes, he turns the people back to God. Everything that he has said depends on God not man. It comes because He is unlike any other creature. He shows His power when He rides across heaven to bring help to His people. He defies every power of Satan.
He is a protector from every danger. He is the refuge for His own. His arms are always ready to save His people like the eagle catching her young. He will ensure that we do not fall if we trust in Him.
He provides safety and refreshment. He sends all that we need for our blessing. He does this because Israel have a unique relationship with their God. The nations will all be forced to recognise the blessing of the Lord on His people in due time. If we take care to be faithful to our Lord, our lives will bear witness to His faithfulness in every need. We may wrestle with flesh and blood, but we shall still prevail through Him. Our only source of strength is when we face the enemy in the strength of our Lord.
Are we resting in the security of the Lord?

Memory Verse: 'The eternal God is thy refuge, and underneath are the everlasting arms: and he shall thrust out the enemy from before thee; and shall say, Destroy them', Deut. 33. 27
December 31.	Deuteronomy 34. 1-12.
The Death of Moses.
The time has come for Moses to leave the people. The Lord lets him see the land before  his death. He goes up into Pisgah,. This is one of the places from which Balaam looked when Balak asked him to curse the people. The meaning is a View. Moses has a foretaste of what lies before. The fact that he does not enter is a reminder that the law could only give a foretaste of what is offered. It could never provide the means to attain to it. We need to set our gaze on our Lord and all that He brings to us. This is the view that caused Balaam to bless rather than to curse, Num. 23, 24. This must satisfy the desire of Moses. We need to live in the Spirit so that we enter into all that our Lord wants to give us.
Moses dies in the land of Moab and there he is buried. This is a picture of law that can only bring death. The law fails because of the weakness of the flesh. Paul states that our Lord accomplished 'what the law could not do in that it was weak through the flesh', Rom. 8. 3. Let us lay hold of this lesson. The flesh is still active in those who are born again. We are no more able to accomplish anything for God in our strength than we were before salvation. We  will only enter into what He offers us if we live by the Spirit. It is 'God sending His Son, in the likeness of sinful flesh, and for sin' that has broken the power of the flesh. He has 'condemned sin in the flesh' in that He has exposed the enmity of the flesh against God. The response of men to the Son of God is clear. They want nothing to do with Him. It may be that they argue that they are two thousand years removed from the cross. The reality is that they still express the same hatred in their response to His Word today.
It is interesting that God buries Moses. This has a double significance. On a physical level, if men knew where the grave of Moses was to be found, they would idolise it. The history of Israel is plagued with idolatry. We can only begin to imagine how much worse this would have been if they could visit the grave of Moses. Secondly, it illustrates the principle  that only God can answer the demands of the law. The law stood for centuries until the cross when every demand and desire of God was satisfied.
Moses died at a good age. He had no infirmity. His eyesight was still clear. His strength was undiminished. The Lord teaches us that the law will never lose its power apart from death. The moment that we believed, we were crucified with Christ. In the sight of God, we were fully accepted because we were linked to Christ. From that day, our lives should reflect this in practice. The things of the flesh should be put to death. The life that we live should be the life of Christ worked out in us, Gal. 2. 20.
Joshua assumes the mantle of responsibility for the people. The Lord adds the comment that his leadership was different in character to Moses. Moses is the only leader with whom the Lord spoke 'face to face'. We have a calling which brings us to an intimacy that not even Moses enjoyed. Our hearts should be seeking to enjoy this every moment of our life.
Are we living in the enjoyment of fellowship with our Lord at all times?

Memory Verse: 'And there arose not a prophet since in Israel like unto Moses, whom the LORD knew face to face', Deut. 34. 10